Sermons Volume 2

SERMON XXXIX.

H Ere is a reason, why all afflictions work together for good to the called according to purpose, because they were predestinated to be like Christ in all manner of likeness; in sufferings, holiness, felicity. In sufferings, they must be afflicted as Christ was; he had his share, and they have their share, Col. 1.24. I rejoice in my sufferings, that I may fill up what is behind of the sufferings of Christ, in my flesh ; Christ mystical is to suffer so much; he was appointed, and they are appointed, 1 Thes. 3.3. That no man should be moved by these afflictions: for yourselves know, that we are appointed thereunto. Holiness, we are to be holy as he is holy, as well as afflicted, as he was afflicted; 1 Pet. 1.15. and again for felicity, his sufferings had a good end, so shall ours; he bore afflictions, and passed through them to eternal glory, The captain of our salvation was made perfect by sufferings, Heb. 2.20. So in us, the cross maketh way to the Crown; we can go no other way to Heaven than Christ did. Therefore the conclusion out of all, is, That afflictions work for good; they do not infringe our holiness, but promote it rather, if we be humble, meek, and patient as Christ was; they do not infringe our happiness, for still it fareth with us as it did with Christ; as he was a pattern in bearing afflictions holily, and courageously, so in the Crown of glory to be obtained after the victory. He was the leader of a patient and obedient people to everlasting happiness; so that here is a double argument, Why all afflictions must turn to good? because our afflictions fall not out besides the purpose of God; as not in Christ, so not in us; the head was to bear his share, and the members their share; and because the cross and sufferings are a means conducing to conformity to Christ in holiness and happiness; for whom he did foreknow, &c.

In the words observe,

• 1. The way God took in bringing his children unto glory, by conformity to Christ, in those words, To be conformed to the image of his Son.
• 2. The grounds of this conformity, set forth by two words, foreknowledge and predestination; whom he did foreknow, he also did predestinate.
• 3. The reason of this conformity to Christ; that he might be the first-born among many brethren ; that is, that he might have the privilege of the elder Son, or the true and proper heir: the elder Son was to be the head of the family, and lord of all the rest of the brethren. Let us explain these things.

1. The way and end aimed at; to conform us to the image of his Son ; That is, in resemblance to Christ, that we might enter into glory the way by which Christ entered, by a life of sufferings, and hardness.

2. The grounds of this conformity ; God's foreknowledge and predestination. The first of these terms implieth his gracious purpose to save us; foreknowing here, is choosing, or taking them for his own from all eternity, 1 Pet. 1.2. Elect according to the foreknowledge of God ; That is, according to the eternal purpose of his love to them. For having all Adams posterity in his eye and view, he freely chose them; they were in a sort present to God, and in his eye, before the foundation of the world; so that his foreknowledge is his purpose to do them good: the other word predestination, is his appointing them to come to glory by the way of faith and holiness; for to destinate, is to appoint, or order means to a certain end; and to predestinate is to appoint aforehand; and this predestinating is used of God's act, because when man willeth, or chooseth, or ordereth anything, it presupposeth an antecedent goodness in the things which he willeth or chooseth, or an antecedent conveniency in the thing ordered, to the end to which it is appointed, which is prudent destination; but when God chooseth, or willeth, or ordereth anything, he causeth this goodness or conveniency to be in it; and therefore 'tis properly called predestination. Well then observe, Not things, but persons, are here spoken of; whom he did foreknow, he also did predestinate ; his foreknowledge implieth his favor, and his choice, John 10.14. I am the good shepherd that know my sheep, and am known of mine ; and verse 27. I know them, and they follow me. And his predestination, is his appointing them to come to such an end, by convenient means; sometimes 'tis applied to privileges, sometimes to duties ; to privileges, because of the conveniency of antecedent and subsequent privileges, so Eph. 1.5. He hath predestinated us to the adoption of children ; 'tis fit we should be made children, before we have a right to a child's portion; therefore God by predestinating us to the adoption of children, maketh us fit to obtain the inheritance. Sometimes to duties ; as to faith, Acts 13.48. As many as were ordained to eternal life, believed ; and in the text, to holiness; he did predestinate us to be conformed to the image of his Son ; that is, by predestination he bringeth it to pass, that in time they do resemble Christ. The order and course of God's saving the elect, must not be broken; he hath decreed and forecasteth by what means he will bring them to glory: in short, foreknowledge and predestination agree, in that both are eternal, but they differ in the formality of the notion; foreknowledge noteth his choice, or the purpose of his love; predestination his decree to bring things to a certain end, by certain appointed means; and so he did fore ordain, and design them by conformity to Christ in life and suffering, to come to coelestial glory; and thus by foreknowing he did predestinate, and by predestinating he did fore-know.

3. The reason of this conformity to Christ; that he might be the first-born among many brethren. That is, that he might have the honor due to the first born; the first born was lord of the rest of the family, Gen. 27.31. I have made him thy lord, and the rest of his brethren have I given to him for servants. The first born gave to the rest of his brethren, a share of his fathers goods, reserving to himself a double portion. Deut. 21.17. Now this is applied to Christ, who is Lord of the Church, or head of the body; Col. 1.18. and heir of all things, Heb. 1.2. And by virtue of this relation to the Church, he must 〈 in non-Latin alphabet 〉 first it in all things, or as we translate it, he must in all things have the preeminence, Col 1.18. in our conflicts and trials he is the captain of our salvation, Heb. 2.10. in holiness he is our pattern or copy, 2 Cor. 3.18. primum in unquoque genere est mensura & regula Coeterorum, in our glory and blessedness he is our forerunner, Heb. 6.20. having actuali • taken possession of that felicity and glory which he spake of to his followers; so that Christ's honor is reserved, and believers are comforted, whilst they follow their Head and Leader in every state and condition.

Doct. That the elect are in time distinguished from others, by being conformed to the image of Christ.

1. Wherein this conformity to Christ consisteth.

2. Why this is the distinction between the elect or called according to purpose, and others.

1. Wherein this conformity to Christ consisteth? I answer, In Three things.

1. In sufferings and afflictions. In our passage to a better estate. As by the bounty of God, we taste somewhat of the world to sweeten our pilgrimage; so also somewhat of the evil of the world, to make us hasten our journey; and herein we are made conformable to Christ, who was a man of sorrows, Isa. 53.3. This must be expected by us; for John 15.20. The servant is not greater than the Lord; if they have persecuted me, they will persecute you also. Art thou poor? none of us is so poor as Christ was Hast thou many enemies? he had more, and was pursued with greater malignity. It must be patiently endured by us, 1 Pet. 2.21. Because Christ also suffered for us, leaving us an example that we should follow his steps: we that look for his glory, must bear his cross. Now he calleth us to no harder lot than he himself endured, or to go in any part of rough way, that he hath not trod before us; surely they that fancy to themselves an easy life, free from all kind of sufferings and molestations, must seek another leader, 2 Tim. 2.11, 12. If ye be dead with him, ye shall also live with him; if we suffer with him, we shall also reign with him. We must be like him, whom we have chosen for our head and chief in every state; what do we with Christianity, if we refuse to be like Christ? we must be holy, as he was holy, and afflicted as he was afflicted, 2 Cor. 4.10, Always bearing about in our body the dying of the Lord Jesus. When name dieth, and interests die and languish; when we are scorned, and reproached, despitefully used for righteousness sake, we carry up and down with us the lively resemblance of the sufferings of Christ, and so we begin to look like Christians; and however this seemeth to be troublesome and distasteful to those who are blinded with the delusions of the flesh▪ yet a believer should count it his glory, honor, and happiness, as Paul reckoneth it among his gain and great advantages he had by Christ, Phil. 3.10. That I may know the fellowship of his sufferings▪ and be made conformable to his death, and count all things but loss and dung in comparison of it. The bitter cross should be made lovely to us, because hereby we are made more like our Lord and Master; if our sufferings go on to death, we have the same issue that Christ had, and must endure it on the same comforts, Heb. 12.2. Looking to Jesus the author and finisher of our faith; who for the joy set before him, endured the cross, and despised the shame; and is set down at the right hand of God. Death its self is a passage to life, therefore is Christ called the first begotten from the dead, Revel. 1.5. Well then; Afflictions come not by the will of man, nor the bare permission of God, but his special Decree; we are predestinated to be conformed to the image of his Son.

2. In righteousness and holiness. God hath appointed his chosen ones, to be like his own Son in holiness; this the Scripture doth everywhere witness, Phil. 2.5. Let the same mind be in you that was in Jesus. And Matth. 11.29. Learn of me, for I am meek and lowly. John 13.15. I have given you an example, that you should do as I have done. Col. 3.13. Forgiving one another, as Christ forgave you ; and in many other places. Many reasons there are for it, why this part of the conformity should be most regarded.

1. This is the end of conformity to him in our afflictions, Heb. 12.10. that we may be partakers of his holiness ; that we may live a life of patience, and holiness, and contempt of the world; for otherwise God would not afflict, but for our profit; he doth not grieve his children willingly, but as there is need and cause.

2. This is the way to conformity to him in glory. We that look for immaculate felicity in the other world, must be like him for eximious sanctity in this world, 2 Cor. 3.18. We are changed into his image and likeness, from glory to glory ; 'tis begun here, and perfected there; eternal glory is little else but holiness perfected; and spiritual life issueth into the heavenly, as the Rivers lose themselves in the Ocean; therefore we shall never be like him in glory, unless we be like him in Grace first; this is the pledge of our beatitude.

3. This is a sign of our communion with Christ, 1 John 2.6. He that saith he abideth in him, ought also to walk as he walked. If his spirit be precious to you, is his example of no regard? Do you value his benefits, and slight his holiness? 'It is a sign you esteem him for your own turns. You love Christ the Savior, and hate Christ the Sanctifier; you would abide in him to have his happiness, but you would not abide in him to imitate his obedience; this is perverse and unthankful dealing; no, you must mind both, if you would justify your pretensions of adhering to Christ.

4. This will give us boldness in the judgment, 1 John 4.17. We have boldness in the day of judgment; because as he is, so are we in the world. That day may be consideted in esse rei, or in esse cognito; in esse rei, the day its self, when a perfect distinction is made between the sheep and the goats, elect and reprobate; now you shall stand in the judgment, for Christ will own his own image, acknowledge his mark; in esse cognito, in our present apprehensions of it, that when we think of it, we may have boldness; this giveth you joy and confidence for the present; sincerity breedeth confidence; when we are like Christ, our consciences are emboldened against the terrors of judgment to come.

3. In felicity and glory. Conformity to Christ showeth us not only what we should do, but what we may expect; the Scripture speaketh of this conformity to him in glory both as to the body, and as to the soul; the body, Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body. And the soul, 1 Cor. 15.4. As we have born the image of the • arthly one, we shall also bear the image of the heavenly, 1 Joh. 3.2. When he shall appear, we shall be like him ; and Psal. 17.15. But as for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness. Our blessedness standeth in Communion with God, and conformity to him; or the vision and fruition of him; when we are thoroughly ehanged into his likeness, we are in our perfect estate; holiness for the present standeth in the intuition and sight of God, which we have by faith, and that Communion we have with him in the duties of obedience. God is an holy and happy Being; our conformity to his holniess is more exact; our communion with him as the fountain of all happiness is more full; we are in a capacity for a more perfect reception of his benefits.

2. Why this is the distinction between the elect and others. This conformity to the image of his Son.

1. This suiteth with God's design of recovering man out of his lapsed estate, by setting up a pattern of holiness and happiness in our nature. To evidence this, I will show,

1. That our primitive glory was God's image; Let us make man after our image and likeness, Gen 1.26. This was our perfection, which made us amiable in the sight of God, and was bestowed upon man as a special and eminent favor; this was the Ornament and Crown of Glory, which he would put upon a creature, which was his master-piece, and the most excellent of all his works; and indeed what greater perfection can be in a creature than the nearest resemblance to his Creator? now this being lost by sin, to have this restored is the true glory of man, 2 Pet. 1.4. That we may be made partakers of the divine nature. We read, Prov. 12.26. That the righteous is more excellent than his neighbor. Namely, as he hath more of the image of God upon him; 'tis not the rich, the honorable, the powerful man, but the righteous man is more excellent; he hath more of God, and more of a divine Spirit in him, than all the rest of the world have; the Saints are called the excellent ones of the earth, Psal. 16.3. as the wicked are called vile persons, Psal. 15.4. Wickedness maketh a man base and vile, as holiness puts honor and glory upon them; therefore this is the greatest excellency we are capable of, to come as near to God as we can, in Wisdom, Purity and Holiness.

2. When this glory was lost, none was fit to restore it, but Jesus Christ, the Son of God, incarnate, or made man ; For thereby the glory of the Father was again visible in him in our nature, Col. 1.18. He is the image of the invisible God. Heb. 1.3. The brightness of his fathers glory, and the express image of his person. He was made flesh, that the perfections of the Godhead might once more shine forth in human nature; in an image there must be similitude and likeness, and deduction, or a means of conveying that likeness; therefore to make us like God, there must be a fit means; God is is a pure Spirit, we are creatures that indeed have an immortal Spirit, but it dwelleth in flesh; therefore to make us like God, the word was made flesh, and dwelt among us, and we beheld his glory as the glory of the only begotten Son of God, John 1.14. So by this means was this likeness deduced, and the image of God restored to lost man, and man restored to God's favor, and made capable of happiness; therefore all the heirs of promise are predestinated to be conformed to the image of his Son, or to God appearing in their nature.

2. Because they are all called after Christ's name, Christians from Christ: now all that are called after Christ's name, should be framed after his image, otherwise they will be called Christians to the disgrace of Christ; the Apostles never transferred their names to their disciples. They were of several factions, that said, one, I am of Paul; another, I am of Apollos; another, I am of Cephas; and I of Christ, 1 Cor. 1.13. No, we are all of Christ, and called Christians, because we partake of his purity and holiness; surely then we ought to transcribe Christ's life, and live as if another Jesus Christ were come into the world, Let everyone that nameth the name of Christ, depart from iniquity, 2 Tim. 2.19. He that nameth the name of Christ, that calleth himself by Christ name, or undertaketh the profession of the faith of Christ, must depart from iniquity as Christ did.

3. Because all that are elected by God, and redeemed by Christ, are sealed by the spirit ; and what is the seal of the spirit, but conformity to the image of Christ? 'tis often spoken of in Scripture▪ Eph. 1.15. Ye are sealed by the Holy Spirit of promise, and Eph. 4.30. and grieve not the Holy Spirit, whereby ye are sealed to the day of Redemption. 2 Cor. 1.22. Who hath sealed us, and given us the earnest of the Spirit? What is it but the image of Christ impressed upon the soul by his Spirit? A seal prints on the wax, that which is engraven upon its self. Princes stamp their own image on their Coin; so doth the Holy Ghost form Christ in us, or imprint the image of God upon our souls; now they that are thus sealed, have God's mark, and are his peculiar treasure, and the first fruits of his creatures; chosen out from others, to be a people to serve, please, glorify, and enjoy God; so that if a man be to examine, and judge his own estate, this is that which he is to look after, whether he be conformed to the image of Christ, yea, or no; 2 Cor. 13.5. Examine yourselves whether you be in the faith; prove yourselves; know ye not your own selves, that Jesus Christ is in you, except ye be reprobates ? That is it your observation and search must fix upon, whether Jesus Christ be in you, or no.

1. Christ may be in you objectively, as he is apprehended and embraced by faith and love; the object is in the faculty; things we often think of, and love, are in our minds and hearts; that is not it, or not all you seek after.

2. Again, Christ is in you effectively, as a principle of a new and heavenly life by his spirit, Gal. 2.20. Christ liveth in me. That indeed is more.

3. Christ is in you representatively, or by way of conformity, Gal. 4.19. Till Christ be formed in you. Whether his nature and graces be there, whether you do resemble him in nature and life, this is that you seek after, as the fruit of the former.

4. Because Christ was an example; this hath great force. I take it for granted that 'tis a great advantage not only to have a rule, but a pattern and example; because man is so prone to imitate, an example in our nature maketh it the more operative; therefore Christ came to be an example of Holiness, and Patience, and Happiness, to us.

1. By this example our pattern is the more complete. There are some graces wherein we cannot be said to resemble God, as in humility, patience, obedience; these things imply inferiority and subjection; and God is inferior to none; but there are other graces, as Knowledge, Wisdom, Justice, Mercy, Purity, wherein we resemble God, but in the other we have pattern from Christ, Humility, Matth. 11.29. Obedience, Heb. 5.8. Patience, 1 Pet. 1.21. These are hard duties, go against the bent and hair; but when the Son of God will submit to them, and give us the example, shall we refuse to live in that manner, and by those laws the Son of God chose to live by? Besides, 'tis the more likely he will pity and help us, because he knoweth what 'tis to obey in these cases.

2. This example showeth, that an holy life is possible to those who are renewed by Grace. Christ hath humbled himself, and obeyed God in our nature, and so had the interests of flesh and blood • o gratify as well as others; therefore all these things may be done by those that have not divested themselves of flesh and blood; to assure us the more of this, Christ chose a life that might minister instruction to all men; rich and poor, bond and free, may imitate him; persons retired and solitary, and those that live abroad in the world, learned and unlearned; had he lived deliciously, and conquered Kingdoms, and acted as a free Monarch and Potentate, the poor might have been disheartened; but the meanest may learn of him; and the others need not be discouraged if they have an heart to subordinate all to God; Christ sanctified a free life.

3. This example showeth what will be the issue and success of a life spent in patience and holiness. Christ when he had fulfilled all righteousness, and suffered what was necessary for our Redemption, went home to God, and entered into that glory he spake of, and was received up into Heaven as the reward of his obedience, 1 Pet. 1.21. God gave him glory, that our faith and hope might be in God. That this might be a visible demonstration to the world, what shall be the end of a life spent in Holiness and Obedience.

1. USE is Information. 1. What little hopes they have to get to Heaven who are no way like Christ.

1. So unlike him in Holiness. When Christ spent whole nights in prayer, they either pray not at all in secret, or put off God with the glance of a short complement; 'twas as meat and drink to Christ to do his Fathers will, and 'tis their burden; Christ was humble and meek, they proud and disdainful; Christ went about doing good, and they go about doing mischief; Christ was holy and heavenly, they vain and sensual; darkness is as much like light, as they like Christ: Instead of showing forth the virtues of the Redeemer, they are of their father the Devil, and his lusts will they do, 1 Pet. 2.1. Compared with John 8.4.

2. So unlike him in patience and courage under sufferings. Christ obeyed God at the dearest rates, and they are drawn from their duty by a small interest, a weak temptation, a shameful pleasure, a slight injury; the greatest things that can befall us, are in comparison of eternal glory, but a light affliction, which is but for a moment; our sufferings cannot be long; for the chains which unite the soul to the body are soon broken.

2. It informeth us how we should be satisfied in our good estate, or know whether we have the true holiness; viz. when we are such in the world as Christ was in the world; some are satisfied, and content themselves with this, they are not as other men, who are beasts in man's shape, Luke 18.11. God, I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this publican. This is a sorry plea, when we have nothing to bear up our confidence, but the badness of others; others seek for virtue among the Heathens, and think their perfection lieth in imitating the Pagan gallantry; 〈◊〉 alas, their virtue was but a shadow; self-love was the principle, pride the soul, and vain glory the end thereof; besides, it was stained with many notorious blemishes. Alexander was valiant, but in his anger often died his hands in the blood of his friends; Pompey wise, but ambitious; Cato generous, and stiff for public liberty, but many times drank somewhat too liberally; Caesar was merciful, but lascivious: no, 'tis not these, but the Son of God we must look upon, who hath established the genuine holiness. Others look no higher than the people who are in reputation for goodness, among whom they live: but remember, they have their blemishes; either they sit down with low degrees of holiness, whereas we are to be holy as he is holy, 1 Pet. 1.15. pure as Christ is pure, 1 John 3 3. or else are tainted with some of their errors; for good people have their failings, which are authorized to the professing world by their example; as sheep go out at the gap where others have gone out before them, 2 Cor. 11.1. Be ye followers of me as I am of Christ. Alas! otherwise to follow the best men, will mislead us; others bolster up themselves by the failings of the Saints, whose miscarriages are recorded in the word of God, si David, cur non & ego ? if David, why not I? No, Christ must be the copy that must ever be before our eyes; you must be holy as he is holy, and pure as he is pure.

2. USE, Is Exhortation, to persuade you to look after Conformity to the image of his Son. All men would be like God in Glory and felicity, but not in righteousness and holiness: Satan's temptation to our first parents was, ye shall be as God's, Gen. 3.5. not in a blessed conformity, but a cursed self-sufficiency; but this is no temptation we bring to you, but a remedy to recover the loss you incurred by that temptation, and a remedy not invented by ourselves, but decreed by God, and brought about in the most solemn way that can be imagined. The Son of God became one of us, that we might be made like him, Phil. 2.7. He was made in the likeness of men, Rom. 8.3. came in the similitude of sinful flesh, took man's nature and punishment upon him, that he might purchase grace to conform us to that holy life which he carried on in our nature; this is that we persuade you unto. Now for directions,

1. The foundation is laid in the new birth, and the change wrought in us by regeneration. The Son of God was conceived by the operation of the Holy Ghost ; so are we born of water and the spirit, John 3.5. in the birth of Christ it was said, Luke 1.35. The Holy Gholst shall come upon thee, and the power of the Highest shall over shadow thee, therefore also that holy thing which shall be born of thee, shall be called the Son of God. The Holy Ghost was the dispenser of this mystery, who formed the body of the word incarnate, and gave him life; now thus we are conformed to the image of his Son. 'It is the Holy Ghost that begets us unto God, and maketh us new creatures, we owe our birth to him, that birth whereby we become the children of God.

2. Christ being formed in the virgins womb by the Holy Ghost, devoteth himself to God, for he saith, Heb. 10.7. A body hast thou prepared me: for lo, I come to do thy will, 1 Cor. 3. last. Christ is God's ; he came into the world as God's. Such a resignation there must be of ourselves to God, that we may do his will, whatever it costs us, and suffer whatever he imposeth upon us, 1 Cor. 8.5. They first gave themselves to the Lord, and to us by the will of God.

3. When we are dedicated to God, the Holy Ghost is the same to Christians that he was to Christ, a guide, and comforter ; he that giveth life, giveth conduct and motion: you find Christ still guided by the spirit. If he retire into the deserts, Matth. 4.1. Jesus was led by the Spirit into the wilderness ; when he went back again, Luke 4.14. Jesus returned by the power of the Spirit into Galilee. So Christians are still guided by the Spirit, led into, and out of conflicts, Rom. 8.14. So a Comforter, John 1.32. Upon him shalt thou see the Spirit descending and remaining on him ; so 1 John 3.24.

4. There is a conformity of life necessary; that we be such to God and man, as Christ was to God, seeking his glory; I seek not mine own glory, John 8.50. pleasing God, verse 29. obeying his will, John 6.38. Delighting in converse with him, for Christ spent much time in prayer, was subject to his natural Parents, Luke 2.51. Subject to rulers, Matth. 17.27. Good to all, Acts 10.38. Went about doing good. Humble to inferiors, John 13.3, 4.

5. Eye your pattern much, Heb. 12.2. Christ told the Jews, John 8.12. I am the light of the world; he that followeth me, shall not walk in darkness: his doctrine, his example. You must often examine, what proportion there is between the copy, and the transcript.

6. Shame yourselves for coming short, Heb. 3.12, 13, 14. 'It is not an arbitrary thing: so much as you are unlike Christ, so much you lose of your evidence of election before time, and glory in time; you should look upon yourselves as under a spiritual engagement, to be more like Christ every day. A man is much under the command of his design, and the scope of his life.

7. A Religious use of the means of Communion with him, especially the Lord's Supper ; natural means communicate their qualities to us; we are changed into them, when they are assimilated unto us; Nero sucked the milk of a cruel Nurse, Achilles was valiant, his Master nourished him with the marrow of a Lyon. Those creatures bred amongst Rocks, are more rough and savage; those that live in the fertile plains, are more tractable. This holy food changeth our inclinations, and promotes holiness in us; by eating Christ's flesh, and drinking his blood at this Ordinace, we are inclined to live the life of Christ, and that is nourished and strengthened in us by it.

SERMON XL.

HERE is a farther declaration of the last argument, represented by a gradation or chain of causes, beginning at election, and ending in glory; those whom God hath appointed unto salvation, he doth not presently put in possession of it, but by degrees, with respect to his eternal purpose; he offereth grace to them in Christ, which they accepting, are justified. Then God dealeth with them as justified, beginning a life in them, which shall be perfected in heaven. All which proveth, that God by an infallible decree, doth guide all things to the good of the elect. Moreover whom he did predestinate, &c.

In the words observe this general point.

That those whom God electeth before time, He effectually calleth, justifieth, and sanctifieth in time, and will finally glorify, when time shall be no more.

In handling this point, I shall not speak of the nature of these acts of grace, but only of their connection and relation to one another, which I shall represent to you in these propositions.

1. That God's eternal purpose, will, or decree, is the first rise of all things; for the Apostle beginneth with predestination, or his fore-appointing, and fore-ordaining certain persons to come to salvation; something there is besides God, or without God, as sense teacheth us; now how came it to be translated from the state of pure possibility, into the state of futurition and being, but only by the will of God? else something would exist whether God would or not; surely all things are of God; and being of God, they are first conceived in the womb of his everlasting purpose and decree, before they have any natural existence in the world; I say his everlasting purpose. For there can be no new thought, intent, and purpose in God; and if all things, surely the most necessary things, the disposal of man to his eternal estate; he doth nothing therein but what he purposed and decreed to do from all eternity; therefore all things must be reduced hither as to their proper spring and fountain. That all things are of God, no Christian will deny; that they are not besides, or against his will, is as evident as the former. That this will of God is eternal, and dependeth not upon emergencies of occasion from the Creature, is as evident as that. I shall prove out of the Scriptures, that nothing is made, or done, without the will of God; not the world, Rev. 4.11. Thou hast created all things, for at thy pleasure they are, and were created ; if the world were not created at his will, why w • s it not created sooner? or why this world and no more? so men, that these and no others. There is not one man more that liveth upon the earth, than God pleaseth, from 〈◊〉 to the end of the world; he hath determined their number, fixing the times and places in great order, Acts 17.26. He hath made of one blood all Nations of men, to dwell on the face of the earth, and hath determined the times before appointed, and the • ounds of their habitation. If there were any Creature in the world whom God willed not, he would be independent of God, and exempted from his providence; the dispersion of all mankind into all quarters of the earth, is from his will and purpose; he did decree and fore-appoint from all eternity, that such men should live here and there; so many, and so long, in such places. Again, that some should have more means of knowing their Creator, others less; 'tis all from the mercy and will of God, Psal. 147.19, 20. He shown his word unto Jacob, his statutes and judgments to Israel; he hath not dealt so with any Nation. His Church hath a privilege, and an advantage above other Nations in the world; the Jews had above the Heathens, and Christians above the Jews ; and no other reason can be assigned but his eternal love; as many people that have the means, all the difference between them and others, cometh from God's will, as the rise of it; 2 Tim. 2.18. The Lord knoweth who are his. Now the will of God reacheth to the smallest and least matters, even to the contingent motions of second causes; in the least things, the Scripture plainly witnesseth, Matth. 10.29, 30. Are not two sparrows sold for a farthing, and one of them shall not fall to the ground, without your Heavenly Father? but the very hairs of your head are all numbered. The least things are not left to blind chance, or the will of man, but God determineth the smallest matters; surely God hath the knowledge, and care, and over-ruling of them; and of the brute creatures, that are made to be taken and destroyed▪ much more of man; for it is said, Acts 17.28. In him we live, and move, and have our being ; our life dependeth upon God, as the sounding of the pipe dependeth on the breath of the Musician; and we move, as the divers tunes of the pipe dependeth on the modulation of his breath, or the motion of his fingers. Have our being ; there the similitude faileth; a pipe though it cannot sound without the breath of a musician, or sound to a tune, unless he play upon it; yet it may be, whether he breathe in it, or play upon it, yea or no: but we have life, and breath, and all things from God; for if he should suspend his providential influence, we do not only cease to live, and move, but also to be ; now God doth not only rule and govern these things, but doth rule and govern them with respect to his decree, or his eternal purpose: I will prove it, because, First he foreknew all things, before they came to pass. Secondly, That God determineth all these things, that they may come to pass. God foreknew them, Acts 15.18. Known unto God are all his works from the beginning of the world. Things that come not to pass till long afterward, were foreseen by God; he is not surprised by any event: If anything could fall out which God foresaw not, his wisdom were not infinite and eternal. And how could he foretell things to come, if he did not know them, Isa. 44.7. Who as I, shall call, and shall declare it, and set it in order for me; since I appointed the ancient people, and the things that are coming, and shall come? that is, who can tell afore-hand, what shall befall a people in after times? and relate the constant course and tenor of my dispensations? But how doth God foreknow things? from the nature of the thing, or from his own decree? Certainly, God hath not his prescience from the nature of future things, but all things have there futurity from God's decree; because it was the purpose of God to do this, or permit that; therefore he knoweth that this, or that, will come to pass, Acts 2.23. Him being delivered by the determinate counsel and foreknowledge of God ; so that God determineth as well as foreknoweth. Many will say, that God doth foreknow what men will do in time by their own free-will, but hath not determined; but the Scripture teacheth us, that nothing is done in time, by rational or irrational agents, but it was by the determination of God, working the good, and permitting the evil, Acts 4.28. For to do whatsoever thy hand and thy counsel determined before to be done. God fore-seeth nothing as certainly future, but what he hath before determined shall be; nothing good, but what he hath decreed to work in us; nothing bad, but what he hath decreed to permit, and serve his providence of it; and so it will certainly come to pass; so that all the difference between us and others, cometh merely from God, and is to be ascribed to him, 1 Cor. 4.7. Who made thee to differ?

2. That what God so willeth and purposeth, doth infallibly come to pass. Certainly what God intendeth to do, he will not cease till he hath done it; for what should hinder? Any change in God himself, or any impediment without? No change in God himself ; no, For he is Jehovah that changeth not, Mal. 3.6. For I am God, I change not. Job 23.13. But he is in one mind, and who can turn him? And what his soul desireth, even that he doth; for he performeth the thing that is appointed for me. Certainly God is unchangeable in himself, and also in his mind, and in the purpose of his love towards his children; and he carrieth on the pleasure of his own will, by his efficacious providence, without controlment. 'It is spoken by Job in his vexation, but 'tis usually observed that in that whole book there are good Doctrines, though sometimes misapplied by the speakers; if God himself should change his purpose, it must be either for the better; that reflecteth on his wisdom; or for the worse, and that reflecteth on his goodness; nothing without God can hinder God, when he applieth himself to the performance of what he hath purposed; for all creatures are at his beck, can do nothing without him, much less against him, Psal. 115.3. But our God is in the Heavens, he hath done whatsoever he pleased. None can resist the counsel of his will, seconded by his Almighty power; or the work of his hands; men may wish things, but God effecteth them; nothing is faulty, nothing is wanting, when he will work; therefore his purpose backed with Almighty power, cannot be disappointed.

3. Whatever so cometh to pass, is brought about in the most convenient order. The purpose of his will, is also called the counsel of his will, Eph. 1.11. He worketh all things according to the counsel of his will ; not that God deliberateth or consulteth as men consult, out of ignorance or doubtfulness, of what is most convenient; but God's will is called counsel, because there is depth of wisdom to be seen in what he doth; the Creation shown his wisdom, for the world is established in an excellent order, Psal. 104.24. Lord, How manifold are thy works? in wisdom hast thou made them all. God hath disposed variety of excellencies in the world, by a wise contrivance, which striketh the heart of man with reverence, when ever he beholdeth them. So for his Providence, There is an excellent contexture of occurrences, which maketh the whole frame the more beautiful, Eccl. 3.11. He hath made everything beautiful in its time: there is at first a feeming confusion in the government of the world, and the events that happen in it; but when we see all in their frame, when his whole work is done, it is full of order. So in the work of Redemption, and all the means to bring the effect of it about; there is much more a great deal of wisdom to be seen; 'tis said, Eph. 1.8. (in the dispensation of his grace by Christ) He hath abounded towards us in all wisdom and prudence. Means are fitly ordered to bring God's purpose about with honor to himself, and benefit to us; and are so set as links in a chain, that not one of them can be left out; and so, as no violence is offered to the creature, and the liberty of second causes is not taken away. For though the decree be fixed and absolute, yet the dispensation thereof is conditional; for whom he hath predestinated, them he hath called. God will not discover his eternal differencing intent to any person, before the actual application of Christ by faith; our particular election cannot be known, till we do believe. All to whom the Gospel cometh, are children of wrath, Eph. 2.3. in the sentence of his law, whatever they may be in the purposes of his grace; and so they can only look upon themselves as all alike in sin, and so all alike in danger of condemnation; and so God proceedeth with them in such a way as is most agreeable to a reasonable creature, by persuasion, and proposal of arguments, to come out of this wretched estate; and the outward dispensation being alike to elect and reprobate, the one having no more favor than the other; those that are passed by, are found without excuse for their unbelief. Jesus Christ is propounded to them as an All-sufficient Savior, and also a promise, that whosoever believeth shall be saved; more than this in respect of exte • nal means is not tendered to the elect, nor less than this to reprobates: though the elects receiving be the fruit of special grace, the others rejecting is without excuse; God indeed giveth to the one an heart to receive; yet the external offer is made to both; and if they embrace it not, 'tis long of themselves; this then is the wisdom of God, that his absolute fixed purpose taketh place, by an efficacious conditional dispensation.

4. That God doth not find this order in causes, but maketh it. For all good is the fruit and effect of predestination, not the motive and cause of it; otherwise it would be a post-destination, not a predestination: effectual calling, and justification, and glory, are effects of God's eternal purpose, and flow from it, as streams out of a fountain; and herein differeth the purpose of God to do good, from the purpose of man. Something is presented to us as good and convenient, that moveth our will to purpose, and choose, and inclineth us for its own goodness to seek after it, and set about the means whereby we may obtain it; but nothing in the creature can move God; what is the effect of the decree. cannot be the motive of it. Indeed God willeth one thing in order to another, as effectual calling, in order to justification, and both in order to glory; but then these are co-ordinate causes; his will and good pleasure, is the original of this order, and the free grace of God is the only supreme and fountain-cause of our salvation. 2 Thes. 2.13, 14. Because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth, whereunto he called you by our Gospel, to the obtaining of the glory of the Lord Jesus Christ. The cause is our election, the means of execution, are the Sanctification of the Spirit, and our belief of the truth; the end is our eternal salvation, or our obtaining the glory of our Lord Jesus Christ; and mark, he saith, they were chosen from the beginning; as elsewhere, 'tis said, this grace was given us in Christ before the world was, 2 Tim. 1.3. And he hath chosen us before the foundation of the world, Eph. 1.4. So that from this preordination all cometh. Well then, God hath of his mere grace put his eternal purpose in that model and mold, wherein we now find them; he that is the efficient cause of all things, is also the dirigent cause, appointing in what order Grace and Mercy should be dispensed.

5. This order of causes is so settled and joined together, that none can separate them. The chain is indissoluble, and one link draweth on another; none are glorified, but those that are sanctified and justified; and none are justified, but those that are effectually called; and none are effectually called, but those that are predestinated according to the purpose of his grace; and on the other side, whoever is effectually called, justified and sanctified, may be assured of his predestination to eternal life, and his future glorification with God; this connection must not be, cannot be disturbed; which is to be noted, because some upon the vain presumption of the infallibility of God's purposes, think it needless to be serious, diligent and holy; if I be elected, I shall be saved; no, God hath linked means and ends together; his decree establisheth the duties of the Gospel, and checketh all thoughts of dispensation from them; never think that this order shall be broken or disturbed for your sakes; Drunkards and Gamesters may as well imagine that God will break the ordinance of day and night, by turning day into night, and night into day for their sakes; as the unholy soul, to think to be justified and glorified, till they be effectually called and sanctified; no, you must be holy, or conclude that you shall have no saving benefit by Christ; for they who are fore-ordained, are a chosen generation, a distinct society and community of men, who are called out of darkness into his marvelous light, to show forth the virtues of God, 1 Pet. 2.9. Made objects of his special grace and love, that they may show forth the distinction God hath made between them and others, by the choiceness of their spirits and conversations; their carriages must be suitable to their privileges.

6. The method is to be observed, as well as the connection.

1. The first effect of predestination is effectual calling. Certainly, all that are chosen before time, are called in time, Rom. 1.7. Beloved of God, called to be Saints. First beloved, then called; so 2 Pet. 1.10. Make your calling and election sure. By making our calling sure, we make our election sure; for that is the first eruption of God's eternal love; you may know God hath distinguished you from others, when you are recovered from the Devil, the world, and the flesh, to God, John 5.19. We know we are of God, and the whole world lieth in wickedness. When there is a conspicuous difference between us and others; we may trace the stream to the fountain, and know God hath made a difference before the world began, and distinguished you from them that perish; once you were as vain, sensual, worldly-minded as others, till God called you out of the lost world, to be a peculiar people to himself; but this act of grace cometh from on high; vocation is the fruit of election; the first grace found you in the polluted mass of mankind, as having found you entangled in many foolish and hurtful lusts; now this is a mighty engagement upon us; If God hath made such a difference, oh, do not unmake it again, and confound all again by walking after the course of this world; for you do in effect set yourselves to disannul his decree; conformity to the world is a confusion of what God hath separated; God made the difference when none was; and by the power of his grace, you must keep it up.

2. The next step is, whom he hath called, them he hath justified: Calling is chiefly by the Gospel, and the next end of that is faith in Christ, or conversion to God; and certainly none are justified, but those that are called; and all that are called, are justified. Acts 26.18. To turn them from darkness to light, and from the power of Satan to God. When we are turned from Satan to God, we receive the forgiveness of sins, Mark 4.12. Lest at any time they should be converted, and their sins should be forgiven them. Where forgiveness of sins is mentioned, as a consequent of their conversion and turning to the Lord; so when we are brought into the Kingdom of Christ, then we have Redemption by his Blood, the Remission of sins, Col. 1.13, 14. Till we become Christ's subjects, we cannot have the privileges of Christ's Kingdom; this is the order set down here, of conveying to us the benefits of Christ's death; first called, then justified; they that are yet under the power of sin, are under the guilt of it; as in the fall there was sin before there was guilt, so in our recovery there must be conversion before remission, a new nature or life from Christ, then a new relative estate; when we are regenerated, we are justified and adopted into God's Family, Heb. 8.10, 11, 12. For this ii the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbor, and every man his brother, saying, know the Lord, for all shall know me from the least to the greatest, for I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more. 'It is fit God's turn should be served before ours, that we should be willing to return to our obedience, before we have our discharge.

3. The next step is, and whom he justified, them he also glorified.

But you will say, Doth the Apostle in the several links of the Golden Chain omit Sanctification?

I Answer, No: 'It is included as to the beginning in vocation, as to the continuance and further degree, 'tis included in glorification▪ this therefore is the order; God doth first regenerate, that he may pardon, and he pardoneth that he may further sanctify, and so make us everlastingly happy; now Regeneration is included in vocation; for his calling us is all one with his begetting us by the word of truth, James 1.18. But his further sanctifying, which is consequent to justification, is implied in the word glorified, as grace is glory begun, so glorification is sanctification consummate and completed, 2 Cor. 1.22. Who hath sealed us, and given us the earnest of the spirit in our hearts, which is centessima pars. Here our happiness standeth in loving God, and being beloved of him; there, in the most perfect act of love and reception of his benefits; this love is here inkinddled by faith, there by vision; here so far like God, that sin is mortified; there nullified.

4. Those that are sanctified, are glorified in part : There, are fully glorified; the Apostle speaketh of it as past; he will certainly and infallibly glorify them, as if they were in Heaven already; Hath eternal life, John 5.24. Hath it in the promise, hath it in the pledge, the gift of the sanctifying spirit ; we have small beginnings, and earnests, and fore-tastes of everlasting blessedness in this life; by faith we may foresee what God will be forever to his Saints; now by being sanctified we are put into a capacity of eternal life, Without holiness we cannot see God, Heb. 12.14. But holiness maketh us more fit; and as it is increased in us, so we are nearer to Glory, and are more suited to it.

1. VSE is information. It informeth us of divers truths necessary to be observed by us.

1. In all this order and chain of causes there is no mention of merits : But all is ascribed to grace and God's free favor, choosing, calling, justifying, sanctifying, glorifying us; from the first step to the last, 'tis all grace; our best works are excluded from having any meritorious influence upon it, Rom. 9.11. Before the children had done either good or evil, it was said, Jacob have I loved, and Esau have I hated, that the purpose of God, according to election might stand. Mark, there was a voluntas, and voluntas miserendi ; 2 Tim. 1.9. Not according to works, but according to his purpose and grace which was given us in Christ before the world began. Works are still excluded, as they stand in opposition to God's free mercy and goodness; 'tis a free act of his disposing, to which only God was induced by his own love.

2. That predestination is most free, not depending upon foreseen works and faith. We are chosen to faith and holiness, but not for it; the Scripture saith, to Faith, 2 Thes. 2.13. Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit, and belief of the truth. And to Holiness, Eph. 1.4. According as he hath chosen us in him before the world, that we should be holy. But we are not chosen, because we believed, and were holy, or because God did foresee it; but that we might believe and be holy: Faith and Holiness are only fruits and effects of God's Grace in us, there was no foreseen cause in us to move God to bestow it upon us.

3. That predestination to glory doth not exclude the means by which 'tis brought about: Such as Christ's Gospel, Ministry, Faith, Holiness, the Cross: No; A conditional dispensation is subordinate to an absolute decree; God hath predestinated, will yet call, before he will justify; God giveth the condition, taketh away the heart of Stone, worketh Faith and Holiness in us; God's purpose is, that such and such shall be called and saved by faith in Christ; now this maketh an absolute connection between faith and salvation; now the elect, till they are called and do believe, know nothing of this, but 'tis their duty to fulfil the condition.

4. The greatness of our obligation to God. Here are the several steps and degrees whereby his eternal love descendeth to his chosen, or the several acts and effects by which he bringeth them to their purposed blessedness, and do all infer a new obligation, that he was pleased to choose us who were equally involved in misery with others, and call us with an holy calling, passing by thousands and ten thousands, in outward respects much before us, and justify us freely by his grace, forgiving us so many offenses, and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory; see here the great love of God: God's love in time cannot be valued enough, but God's love before all time should never be forgotten by you; there you have the rise and fountain of all the benefits done unto us; this was ancient love, before we or the world had a being; 'twas the design God travelled with from all eternity; and who are we, that the thoughts of God should so long be taken up about us? 'It is love managed with wisdom and counsel, his heart is set upon it to do us good; those benefits came not by chance, but were fore-laid, and fore-ordained by God; if one do us a kindness that lieth in his way, and when opportunity doth fairly invite him, he is friendly to us; but when he studieth to do us good, we know his heart is towards us: God sets all his Wisdom and Grace awork; this was a feast long in preparing, that it might be the more full and ample, and all things be ready if we be ready; and our remedy at hand, before our misery took effect; this is a distinguishing love, differencing us from others all along, by choosing, calling, justifying, glorifying, that one should be taken, and the other left.

5. The blessedness of a Christian, they are predestinated, called, justified and glorified ; all which are special grounds of comfort and patience under the cross; what ever may befall a Christian in this world, God hath predestinated and singled us to be objects of his grace, and instruments of his glory in this world, and to be conformed to the image of his Son, v. 29. And we can fare no worse than Christ did; and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ, and shall not we suffer for it? And then justify us, and free us from the curse of the law, and absolve us from the guilt and eternal punishment of all our sins, and moderate the temporal punishment of them, surely the cross may be the better born; and then a life begun which shall not be quenched: Blessed is that soul, who hath these privileges.

6. See the way how we get assurance of God's love and our own salvation. We know the purposes of God's grace by the effects, by which he witnesseth his love to his elect ones; by vocation our predestination is manifested, by justification we feel the comfort of it; so climb up to glory by degrees. Those whom God hath predestinated from all eternity, and will glorify in the world to come, he doth powerfully call. The Scripture promiseth Salvation not to the named, but described persons; here then is your way of procedure: Would you know your election of God? Are you called, sanctified, brought home to God? Begin to live in the spirit.

2. USE, Do not know these things in vain, nor reflect upon them merely to satisfy curiosity, or to keep up a barren speculative dispute, but to cherish the love of God, Holiness, Patience, and become more serious in the work of salvation.

What effects have you of this Predestination?

1. Love to God. From everlasting to everlasting he is God, Psal. 90.2. Psal. 103.17. And from everlasting to everlasting his mercy is to them that fear him. We see his love in his purposes and performances; the one before the world began, the other when the world shall have an end; and so two eternities meet together; eternal glory arising from purposes of eternal Grace; so that whether we look backward or forward, you see the everlasting love of God: Oh then! Let God be yours first and last; let the everlasting purposes of his Grace be your constant admiration, and the everlasting fruition of God in glory be your fixed end, which is always in your eye; and let the sense of the one, and the hope of the other quicken all your duties. God's mercy you see from all eternity it began, and to eternity it continueth; we adjourn, and put off God, as if we had not sinned enough, and dishonored his name enough; hereafter will be time enough to return to our duty. If we begin never so soon, God hath been aforehand with us; some make early work of Religion, as Josiah, Samuel, Timothy ; some are called sooner, some later; but though all are not called so soon as others; they are loved as soon as others, for these benefits were designed to us from all eternity.

2. Holiness ; That we might hate sin more, and prize holiness more; holiness is inferred out of election, as a special fruit of this predestination, Eph. 1.4. He hath chosen us to be holy. 'It is inferred out of calling, for he hath called us with an holy calling, 2 Tim. 1.9. The calling is from misery to happiness, from sin to holiness; 'tis inferred out of Justification, Sanctification is the inseparable companion of it: God freeth us a malo morali, that freeth us a malo naturali ; impunity followeth uprightness, our recovery were not else entire; our case is like that of a condemned Malefactor, sick of a deadly disease, who needs not only the skill of the Physician to heal him, but the pardon of the Judge. And 'tis inferred out of glorified ; none shall enjoy everlasting glory after this life, but such as are holy here; and if they be not sanctified and renewed by the spirit, they shall never enter into the Kingdom of God; for we cannot have one part of the covenant, while we neglect another; 'tis not only the way, but part of glory.

3. Patience under afflictions. The same notions are used of afflictions, which are used of your privileges by Christ, 1 Thes. 3.3. Ye are appointed thereunto. You should look to that in all that befalleth you; he that appointed you to the Crown, appointed you to the Cross also. Called, 1 Pet. 2.21. For even hereunto were ye called. We are called to the fellowship of the Cross; we consented to these terms, Matth. 10.38. He that taketh not up his cross, and followoth after me, is not worthy of me. Justified ; the comforts of it are most felt then, Rom. 5.1. Being justified by faith, we have peace with God. Glorified ; take it for degrees of holiness; holiness is promoted by affliction, Heb. 12.10. We are chastened, that we might be partakers of his holiness. Final blessedness, 1 Pet. 4.13. Rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad with exceeding joy. Christ's last day is a glad day to you.

4. More seriousness in the work of salvation, 2 Pet. 1.10. Give all diligence to make your calling and election sure. 2 Pet. 3.14. Wherefore, beloved, seeing that ye look for such things, be diligent, that you may be found of him in peace, without spot and blameless.

SERMON XLI.

W E are now come to the Application of these blessed truths, and the triumph of Believers over sin and the Cross; yea, over all the enemies of our Salvation; 'tis begun in the Text, What shall we then say.

The Words contain two Questions,

• 1. One by way of preface and excitation.
• 2. The other by way of explication ; setting forth the ground of our confidence. So that here is a question answered by another question.

1. Let us begin with the exciting question, What shall we then say to these things ?

Doct. When we hear divine truths, 'tis good to put questions to our own hearts about things.

There are three ways by which a truth is received and improved: By sound belief, serious consideration, and close application ; sound belief, 1 Thes. 2.13. For this cause also we thank God, without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, ( but as it is in truth) the word of God, which effectually worketh also in you that believe. Serious consideration, Deut. 32.46. Set your hearts unto all the words I testify among you this day, Luke 9.44. Let these sayings sink down into your ears. Close application, Job 5.27. Lo this it is, we have searched it out, know thou it for thy good. Now these three acts of the soul have each of them a distinct and proper ground; sound belief worketh upon the clearness and certainty of the things asserted; serious consideration on the greatness and importance of them; close application on their pertinency and suitableness to us; see all in one place, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. These are all necessary to make any truth operative; we are not affected with what we believe not; therefore to awaken diligence, the truth of things is pleaded, 2 Pet. 1.5, 10, 16. And besides this, giving all diligence, add to your faith, virtue, and to virtue knowledge, &c. wherefore the rather brethren, give all diligence to make your calling and election sure, &c. for if ye do these things, ye shall never fall; for we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ. So for Consideration, Heb. 3.1. Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle, and high priest of our profession, Jesus Christ. The weightiest things lie by, and are as if they were not; sleepy reason is as none, and the most important truths work not till consideration make them lively; so for application, what concerneth us not, is passed over; unless we hear things with a care to apply them, we shall never make use of them, Eph. 1.13. After ye heard the word of truth, the gospel of your salvation. 'It is not enough to know the Gospel to be a Doctrine of Salvation to others; but we must look upon it, as a Doctrine that bringeth salvation to our own doors, and leaveth it upon our choice; a plaster doth not heal at a distance, till it be applied to the sore; truths are too remote till we set the edge and point of them to our own hearts. Now this Question in the Text relateth to all Three.

1. It challengeth our faith: What shall we say to these things? Do we believe them, and assent to them as certain verities? The Apostle doth in effect demand what we can reply or say to these things? The unbelieving, dark and doubtful heart of man hath many things to say against divine truths; let God say what he will, the heart is ready to gainsay it; yet 'tis good to press ourselves thoroughly with the light and evidence of truths, to compel the heart to bring forth its objections and scruples; if any mind to contradict, have we any solid arguments to oppose? truth wanteth its efficacy, when 'tis received with an half conviction; and doubts smothered, breed Atheism, irreligion, and gross negligence; certainly the weighty truths of Christianity are so clear, that the heart of man hath little or nothing to say against them; therefore follow it to a full conviction; doth any scruple yet remain in our minds? 'tis good thoroughly to sift things, that they may appear in their proper luster and evidence, John 11.26. Believest thou this ? Pose your hearts.

2. This question doth excite consideration or meditation: We should not pass by comfortable and important truths with a few glancing and running thoughts; 'tis one part of the work of grace to hold our hearts upon them, Acts 16.14. Whose heart the Lord opened, that she attended to the things that were spoken. Otherwise, in seeing we see not, and in hearing we hear not, when we see and hear things in a crowd of other thoughts; as when you tell a man of a business, whose mind is taken up about other things; no, your minds must dwell upon these things, till you are affected with them; a full survey of the object showeth us the worth of it. What shall we say to these things? That is, what can be said more for our comfort and satisfaction? Or what do we desire more? How should we be satisfied with this felicity and love of the Ever-blessed God to his people!

3. It awakeneth application to ourselves ; that we may make use of these things for our own good: Application is twofold, direct or reflexive ; and the question may be explained with respect to both.

1. Direct application: As when we infer and bind our duty upon ourselves, from such principles as are laid down; so, What shall we say to these things ? That is, what use shall we make of them. Christianity is not a matter of speculation only, but of practice; therefore when we hear the truth of it enforced, we must commune with ourselves, What doth this call for at our hands, but serious diligence? 2 Pet. 3.11. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness? The truths of the Gospel are not propounded that we may talk at an higher rate than others do, but to live at an higher rate; if I should be negligent, indifferent, careless, What will become of me?

2. Reflexive application is, when we consider our state and course, and judge of it by such general truths as are propounded to us; direct application is by way of practical inference; reflexive, by way of discovery; and to this sense may this question be interpreted, What shall we say to these things ? Doth heart and practice agree with them? Do I live answerable to these comforts and privileges? What am I one called and sanctified, and one that continueth with patience in well doing upon the hope of eternal life? 2 Cor. 13.5. Know ye not your own selves, how that Jesus Christ is in you, except ye are reprobates? If Christ be formed in his people, is he formed in me? Thus things must be brought home to the heart, and laid to the conscience, if we would make a profitable use of them.

USE, is to awaken this self-communing ; To make our assent more strong, our consideration more deep and serious, and our application either by way of inference, or discovery, more close and pungent. Do we assent? Is this a truth to be lightly passed over? If this be true, what must I do? Or what have I done? Now this you should do upon these occasions.

1. When you are tempted to unbelief : There are some points which are remote from sense, and cross the desires and lusts of sensual men, and we either deny them, or doubt of them, or our hearts are full of prejudice against them; and also the Devil doth inject thoughts of blasphemy, or doubts about the world to come, into the hearts of people; especially in those that take Religion upon trust, or are secretly false to that Religion they have received upon some evidence. Now to prevent all this, 'tis good to commune with ourselves, that we may be well settled in the truth; therefore see with what evidence the great things of the other world are represented unto us in the Word of God, and what a just title they have to our firmest belief. Faith will not be settled without serious thoughts, and it soon withereth there, where it hath not much depth of earth, Matth. 13.5, 6. No thoughts in the highway ground, slight thoughts in the stony ground; faith is a child of light, and given upon certain grounds, Luke 1.4. That thou mightest know the certainty of those things wherein thou hast been instructed ; and Acts 17.11, 12. They searched the Scriptures whether those things were so. Therefore many of them believed. But presumption and slight credulity is a child of darkness, the fruit of ignorance and incogitancy; therefore 'tis good in those truths that need it most, to ask, What say we to these things?

2. When you are in danger of dullness, deadness, and neglect of Christ and his salvation ; So that your hearts need quickening and exciting to duty; sometimes a coldness in holy things, and a sluggishness creepeth on the best; and you may find you begin to grow careless and customary, the conscience becometh sleepy, the heart dead, the affections cold, a lively inculcation is then necessary; you must rouse up yourselves by putting questions to your hearts, Heb. 2.3. How shall we escape if we neglect so great salvation? Both by way of assent; is it not true that there is an Heaven and an Hell? And is the Gospel a Fable? And by way of Consideration; What trifles and paltry vanities do you neglect Christ for? And application, by way of inference; Must not I work out my own salvation with fear and trembling? By way of discovery; Is this a flight from wrath to come, and a pursuit after eternal life? That serving God instantly day and night, we may attain to the blessed hope; that giving diligence we may be found of him in peace.

3. When strong lusts tempt you to sin in some scandalous and unworthy manner, what will you do to relieve yourselves, but by such kind of questions? Gen. 39.9. How shall I do this great wickedness and sin against God? Rom. 6.21. What fruit have you in those things whereof you are now ashamed ? And your hearts should rise in indignation against the temptation or carnal motion; Shall I lose my fatness to rule over the trees? If of profit, Matth. 16.26. What is a man profited if he shall gain the world, and lose his own soul? If of pleasure, What lose the birth-right for one morsel of meat?

4. In a time of sorrow and discouragements: When afflictions breaketh us, and lieth heavy upon us day and night: Suppose continual poverty, or sickness; or else when we are wearied with a vexatious and malicious World; Then should we revive our hopes and comforts; expostulate with ourselves about our drooping discouragements, Psal. 42.5. Why art thou disquieted, O my soul? and why art thou cast down within me? still hope in God. We must cite our Affections before the Tribunal of sanctified Reason. This is the drift of this question in the Text; What shall we say to these things? This were enough to comfort the most distressed and afflicted. Who will be so much grieved for what he knoweth is for his good? Yea, so great a good as eternal salvation?

5. Whenever any message of God is sent to you, go home and practice upon it speedily, whether any duties are pressed upon you in the name of Christ, or sins reproved; What shall we say to these things? Is it not a duty? or that a sin? A weighty duty, or an heinous sin? Do I perform this duty, or avoid this sin? or what do I mean to do for the future? If upon the first oppportunity, as soon as the message i • brought to us, we did fall a working of the Truth upon our hearts, more good would be done; our Christianity would be more explicate and serious: Whereas the impression that is left upon us in hearing, is soon defaced, and all for want of such serious reflections and self-communings, James 1.22, 23, 24. But be ye doers of the word, and not hearers only, deceiving your own souls: For if any be a hearer of the word, and not a doer, he is like a man that beholdeth his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. They forget how much they were concerned in the Truths delivered.

Second Question by way of Explication: If God be for us, who shall be against us? There observe Two Things:

• 1. The ground supposed; If God be for us.
• 2. The comfort built upon it; Who shall be against us?

From both, observe,

That if God be for us, we need not be troubled at the opposition of those that are against us.

1. I shall explain the words of the Text, both concerning the ground laid, and the comfort thence inferred.

2. Shew you the Reasons of it.

1. To explain the words ; and there the ground supposed; If God. 'It is not dubitantis, but ratiocinantis ; not the [if] of doubting, but of reasoning. The meaning is, this being taken for granted, the other must needs follow. In the supposition, Two things are taken for granted:

• 1. That there is a God.
• 2. That he is with, and for his Children.

1. For the First: 'It is some comfort to the oppressed, that there is a God, who is the Patron of human societies, and the Refuge of the oppressed; who will take notice of their sorrows, and right their wrongs, Eccles. 5.8. If thou seest the oppression of the poor, and the violent perverting of judgment in a province; marvel not at the matter: For he that is higher than the highest, regardeth, and there be higher than they. So Eccles. 3.16. Moreover I saw under the Sun the place of judgment, that wickedness was there; and the place of righteousness, and that iniquity was there: I said in my heart, God shall judge the righteous and the wicked. Man that should be as a God to his Neighbor, proveth oftentimes as a Devil, or wild Beast to him; making little use of his power, but to do mischief. And many times God's ordination of Magistrates, is used as a pretence to their violence; and Tribunals and Courts of Justice, which should be as Sanctuaries and places of Refuge for wronged innocence, are as Slaughter-houses and Shops of Cruelty. Now this is a grievous Temptation; but 'tis a comfort that the Lord will in due time review all again, and judge over the Cause, that he may right his people against their oppressors. There is an higher Court to which we may appeal: All things are governed by an holy and wise God, who will right his people, and vindicate their innocence.

2. That he is with, and for his Children: 〈 in non-Latin alphabet 〉 , If God be with us : But when is God with us? This must be stated with respect to the forementioned acts of grace. Worldlings judge of God's presence by wrong Rules; they measure his love and favor altogether by the outward estate; if their mountain stand strong, if their houses be filled with the good things of this world, then they conclude God is with them. No: we must determine it by the Context; and we begin, first, with Predestination : God is with his people not by a wavering Will, but a constant eternal Decree: There are some that belong to the Election of his Grace, 2 Tim. 2.16. The foundation of the Lord standeth sure. See that reasoning, Luke 18.7, 8. And shall not God avenge his own elect, which cry day and night unto him? Though he bear long with them, I tell you, that he will avenge them speedily. Now Election is for a while a secret; but we have the comfort of it when we make our calling and election sure. Certainly God loveth his people with a dear and tender love, since he hath carried them in the womb of his Decree from all Eternity.

2. Effectual Vocation is the eruption of this purpose. God is not with us, but in us. When we are made partakers of a Divine Nature, we have a pledge of his being with us in our own heart: We dwell in God, and God in us, 1 John 3.24. The New Creature is under his special care and protection, and he is very tender of them, 1 Cor. 1.9.

3. Justification is another act of his grace. We often give God occasion to withdraw from us; but his pardoning mercy maketh up the breach: Woe unto us if God depart from us: We often banish, and drive away our own mercies, Isa. 59.2. But your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not hear. But he multiplieth to pardon, and accepteth us in the beloved, to the praise of his glorious grace. And so his favor and gracious presence is continued with penitent believers that cry for mercy.

4. It endeth in glory. The God of our salvation discontinueth not his care over us, till he hath brought us into his immediate presence. Here God is with us, while we dwell in houses of clay; there we are with God forever in his glory. If he be with us here, we are to be with him there forever: For we do not part company, but go to him whom we love and serve.

5. God is with us with respect to his particular care and providence, ver. 28. guiding all things for good. Now God's Providence is either external or internal.

1. God's external Providence is seen in blessing our affairs, Gen. 39.2. The Lord was with Joseph, and he was a prosperous man : and the 21 st verse, The Lord was with Joseph, and gave him favor in the sight of the keeper of the prison. Acts 7.9. And the Patriarchs moved with envy, sold Joseph into Egypt, but God was with him. This was most eminently fulfilled in our Lord Christ; he had such great success, because God was with him, Acts 10.38. and John 3.2. Nicodemus said, No man can do these miracles that thou dost, except God be with him. But in their measure 'tis fulfilled in the Saints also. God was with Christ: He driveth away the Devil from him by a word, Matth. 4. They ask leave of him to enter into the herd of Swine, Mark 5.12. So in Christians, God is with them, to give them success, even to wonder, against Satan and his Instruments. So God is with us when he loveth us, defendeth us, and blesseth our endeavors.

2. His internal Providence, in a way of comfort and support, and sanctifying their troubles. Thus God was with Paul ; when all forsook him, 2 Tim. 4.16, 17. the Lord stood by him and strengthened him. And so he comforts his people, Isa. 41.10. Fear not, for I am with thee. So Isa. 43.2. When thou passest through fire and water, I am with thee. Not only to keep them from fire and water, but to be with them in fire and water. A Christian is never alone, though all forsake him. Well then, the meaning is, since God will fulfil his eternal purpose, to justify, sanctify, glorify, what can hinder our eternal salvation? We that were predestinated when we were not, called when we were averse, justified when guilty, sanctified when unholy, and glorified; though now miserable; what cause have we to fear?

2. The Comfort built upon it [ who can be against us ]? Let us state the meaning of this clause.

1. The whole World seemeth to be against those that believe in Christ. There are but Two sides in the World, God and Satan: The whole World is Satan's Kingdom: If God be with us, all else but God, and his Confederates, will be against us. All is divided into Two Seeds, and Two Kingdoms: the Saints fight under Christ's Conduct, the World under the Devil's. We were listed, as Soldiers, in Baptism, under the Captain of our Salvation, and we renew our Military Oath in the Lord's Supper; wherein we are afresh engaged against Satan: Therefore who can be against us? doth not imply an exemption from troubles and opposition, but only that the Victory is secured. There will be many against us: the Army of wicked men is employed to uphold Satan's Kingdom, to maintain what he hath gotten, and to hinder the redemption and delivery of his Captives. We cannot expect none will be against us; but we need not fear them. Who are they that are against us, but vanquished Enemies? We serve under a Captain who hath already conquered, John 16.33. A Captain whom Satan feareth, and who is able and willing to help us. This then is the first Consideration: There will be Enemies, but we need not fear them.

2. Though they be against us, yet they shall not do us any considerable hurt. See the like question, 1 Pet. 3.13. Who is he that will harm you, if you be followers of that which is good? God is with and for the sanctified and justified; the Devil, the World and the Flesh, are against them; yet they cannot make void God's purpose; For if God be a friend, all tendeth to our good. So that the meaning of the question is, who will be against us so as to harm us? God's help is our safety and security.

3. Let us see how far they may harm us. The Devil and wicked men, are the Enemies to Christ's Kingdom and Subjects: The Devil desireth their Spiritual, the wicked their Temporal ruin. The Devil useth the latter, in subserviency to the former, to shake their Faith by Fines, Imprisonments, Exile, Torture, Death; but God is with them, standeth for them, helpeth them, strengtheneth them, protects them, many times giveth them safety in the midst of danger, bread in the midst of penury and want, joy in the midst of sorrow: If they kill the Body, he will save the Soul, and raise up the Body at the last day. Let us see then how far the harm may extend.

1. Our conquest is not always nor principally by a visible prosperity, nor worldly greatness and dominion. God's protection is a secret, Job 29.4. The secret of the Lord is upon their tabernacle. The special favor and providence of God, which the World knoweth not of, nor can discern. There is an insensible blessing goeth along with them; as the wicked are eaten out by an insensible curse, though they have great Revenues. God can put a very great blessing in the compass of a very little means: So Psal. 31.20. Thou shalt hide them in the secret of thy presence from the pride of man. They find sure refuge and defense in God, whatever proud and contentious men design against them: So Psal. 91.1. He that dwelleth in the secret place of the most high. 'It is a Riddle to the carnal World how they subsist; but the Lord by the invisible conduct of his Providence, taketh care of them, provideth for them, and protecteth those that love, fear, serve, and put their trust in him.

2. Sometimes God permitteth that they shall harm us in our Temporal Interests, but not Eternal. Alas! many times the people of God suffer many hard things, Heb. 11.37. They were stoned,they were sawn asunder, they were slain with the sword, they wandered about in sheep's skins, and goat skins, being destitute, afflicted, tormented. The meaning is not, who shall be against us to take away our Lives and Liberties? God will sometimes glorify himself in his people's sufferings, and in the general, will have us perform to him a tried obedience, James 1.12. Blessed is the man that endureth temptations; for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him. Make us perfect, as Christ was by sufferings, Heb. 2.10. But if we keep our innocence, the worst they can do, is to send us to Heaven; and so make us partakers of that which we desire most, Luke 12.4. When they have killed the body, they can do no more. If they cut it to bits and parcels, they cannot find out the immortal Spirit: And however they molest and mangle the flesh, they cannot hurt the soul, or hinder our eternal salvation, or take us out of Christ's hands, John 10.28. And a Christian, upon these terms, should be content, that by conformity to Christ he may be brought to eternal glory.

3. Christians are to be considered not only in their personal capacity, but also in their community. They may prevail, as to single persons, to kill and burn them; but not as to root out the Church, Psal. 129.1, 2. Many a time have they afflicted me from my youth, may Israel now say: Many a time have they afflicted me from my youth; yet they have not prevailed against me. God hath still preserved his Church from Age to Age, notwithstanding the many hostile attempts against it: His people have been severely chastised, but yet in mercy delivered: The gates of hell shall not prevail against it, Matth. 18.18. The wit and policy, the power and strength of Enemies, shall not utterly destroy the Christian Church. Their Arms and Weapons were usually kept over the Gates, and there they were wont to sit in Council. As not particular faithful believers eternally, so as it considereth the Congregation and Society of Christian Professors, it shall never perish totally and irrecoverably; but whatsoever changes it undergoeth in the World, it shall again lift up the head.

2. The Reasons, Why we need not be troubled at the opposition of those that are against us.

1. Because of the infinite power of God. Take it for his Sovereignty, or his Ability and Sufficiency, or Strength. First, if you take it for his Sovereignty: All things are under his Dominion, and are forced to serve him, both Angels and Men, good or bad of either kinds; they are all his Hosts; Therefore he is called the Lord of Hosts, who is the God of Israel. Whatever you fear, is something under the Dominion of God; and you need not fear the Sword, if you do not fear him that weareth the Sword, Psal. 103.19. His kingdom ruleth over all ; not only over all men, but all things; and those not only actually existent, but possible, 1 Chron. 29.11. Thine is the kingdom, O Lord, and thou art exalted as head above all. The most potent and most opposite creatures are not exempt from his subjection: He created them at his pleasure, and disposeth of them at his pleasure; they have a perpetual dependence upon him both for being and operation; their Rebellion against him doth not diminish his Dominion over them. Now this is a mighty Comfort to God's People, that whatever Creature they are in danger of, that Creature is subject to this Kingdom and Dominion of God, be it Angels or Devils, Man or Beasts, Sea or Wind, Sickness or Disease, Matth. 8.7, 8. Fire, Wild Beasts, &c.

2. For Ability or Sufficiency. All the Ability of the Creature lieth either in Wit or Strength. For the First: Will they resist him with Wit and Policy? Can any Creature out wit God? Compare two places, Prov. 21.30. There is no wisdom, nor counsel, nor understanding against the Lord ; with Job 12.13. With him is wisdom and strength; he hath counsel and understanding. Both Man's wisdom and God's wisdom is set forth by Three words, Understanding, Counsel, Wisdom. Let us see what is in the Lord, and what is against the Lord: Is there wisdom against the Lord? In the Lord there is the same. Only against him there is the wisdom, the counsel and understanding of the Creature; in him of the Creator. Surely the Creature can do nothing without him, or against him; for it is dependant; whatever the Creature hath, it cometh from him; otherwise our understanding is but ignorance, our counsel rashness, our wisdom folly. Pharaoh thought to go wisely to work, but that wisdom cost him dear, when he intended to suppress God's Interest, Exod. 1.10. Ahab, when God threatened to cut off his Posterity, begets Seventy Sons, and disposeth and placeth them in the most strong and fenced Cities, 2 Kings 7.8. And it came to pass when the letter came to them, that they took the king's sons, and slew seventy persons. Herod would go wisely to work to destroy him that was born King of the Jews, in the Cradle; but Christ was preserved for all that. The Synagogue of Satan is still hatching crafty counsels to destroy the Spouse of Christ, but with what effect? Antichrist is consumed more and more. We are afraid of our subtle Enemies: Are we ever in such straits but God knoweth how to bring us out? They cannot over wit the Lord by whatever is plotted in Rome or Hell. God knoweth all, for he hath understanding; counterworketh all, for he hath counsel: In the issue they will but play the fool, for he hath wisdom.

3. Strength. If any have the Courage to oppose God's People and Interest in the World, the attempt will be fruitless; the malice of men and Devils will be fruitless; He only that can overcome God, can hurt us. Our Enemies are strong, ourselves weak: but how strong is God? They are nothing, nothing in comparison with God. So God saith, I am, and there is none else, Isa. 40.17. All nations before him are as nothing. As the Stars differ in glory: but when the Sun ariseth, the inferior Lights are obscured, and their difference unobserved. Nothing by way of exclusion of God ; as the Sun-beam is nothing when the Sun withdraweth, the sound in the Pipe nothing when the Musician taketh away his breath, Psal. 104.29, 30. Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust: Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth. Nothing by way of opposition to God, and his Cause and Interest in the World, Isa. 41.11. Behold all they they that are incensed against thee, shall be ashamed and confounded; they shall be as nothing. Usually we feel them something in the effects of their rage and malice; yet they are as nothing to Faith: and therefore Faith should wink out all the terror of the creature, Isa. 51.12, 13. Who art thou that thou shouldst be afraid of a man that shall die, and the son of man that shall be made as grass; and forgettest the Lord thy maker? Let God's favor and displeasure be well weighed and compared with Man's favor and displeasure, and you will find little cause and temptation to divert you from your duty. We have a God of might to depend upon, who can preserve us notwithstanding the malice of enemies: therefore why should we bewray any fear or apprehensions of dangers?

2. Because of God's love to his people. If he had never so great power, yet if he were not willing and ready to help them, we could not draw any security from thence. But we have no more reason to doubt of this than of the former: God that is wise enough, and powerful enough to defeat all opposition, is also good enough to do it. First, he knoweth their persons, and their wants, and all their dangers and necessities, Matth. 10.29, 30, 31. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your father: but the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. 'It is spoken to the Disciples, when Christ had first sent them forth upon his message: What's the comfort? The malice of men can extend no further than the Providence of God seeth fit to permit and order: God hath the knowledge, care and government of the least things that belong to his people: Their lives are dearly valued by God, and shall not be destroyed by any negligence and over-sight of his, or prodigally wasted. He that taketh knowledge of the least creatures, will much more take care of his servants: So Psal. 56.8. Thou tellest my wanderings; put thou my tears in thy bottle; are they not in thy book? David at that time had been long from home, flitting up and down from Wilderness to Wilderness, and Cave to Cave; but was God ignorant of his condition during the days of his Exile? No: this was particularly known and considered by him: As if God had laid up all the tears that dropped from him, and kept a sure Record and Register of all his sorrows. Well then, since God knoweth all that befalleth them, will he be an idle spectator, or make a party with them, to help and deliver them? Secondly, how tender he is of them ? Zech. 2.8. He that toucheth you, toucheth the apple of his eye. The Eye is a tender part; Nature hath much guarded and fenced it: Now to meddle with them, is to touch the Apple of his Eye. The troubles of his people go near his heart. Certainly they that are against God's people, are against God himself: Benefits and Injuries as done to them, God taketh it as done to him, Matth. 25.40. And the king shall answer and say unto them, Verily I say unto you; in as much as ye have done it to one of the least of these my brethren, ye have done it unto me. And Acts 9.4. And he fell to the earth, and he heard a voice, saying, Saul, Saul, why persecutest thou me? The Jews have a Proverb, What is done to a man's Apostle, is done to himself. Thirdly: 'It is his usual practice in the dispensations of his providence ; namely, To regard them, and intend their good, 2 Chron. 16.9. The eyes of the Lord run to and fro throughout the earth, to show himself strong in the behalf of those whose hearts are perfect with him. There is a description of Providence, and the persons that have benefit by it. Providence is described by the Eyes of the Lord; as the Egyptians in their Hieroglyphics did set forth Providence by the Picture of an Eye: God is all-Eye: And those Eyes are not represented as shut up, or closed by sleep; but as open, to note his vigilancy; and in motion, as running to and fro, prying into every corner of the whole Earth, to note the particularity of his Providence; and the persons who have benefit by it, are those whose heatts are perfect with him. The World shall know that they are under the protection of an Almighty and All-sufficient God: As to Knowledge, he is all eye; so as to Power all hand, which is the great comfort of his people. He will show himself strong, manifest this Almighty power in preserving and protecting them. Fourthly: 'It is not only the ordinary practice of his love and free grace, but 'tis secured by promise and covenant, Gen. 15.1. I am thy shield, and thy exceeding great reward. And Psal. 84.11. For the Lord God is a sun and a shield; the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. As to positive blessings he is a Sun; as to privative blessings he is a Shield: As to way and end; by the way he is more a Shield, till we are 〈 in non-Latin alphabet 〉 : hereafter more a reward; and an exceeding great reward, when our Sun is in the high Noon of glory. Well now: then 'tis Blasphemy to say, that either God cannot, or will not help us: If he cannot save us, he is not God: if he will not save us, he is not our God: If he cannot, he is impotent; and so unfit to be God: if he will not, he is false, and must break his Covenant; which are Blasphemies to be abhorred by every Christian.

3 d. Reason is, The great foundation that was laid for God's being with us in the incarnation of the Son of God. Jesus Christ is the true Immanuel, God with us, Matth. 1.23. There we see God in our Nature, and so drawing nearer to us, and coming within the reach of our commerce in and by him, we are made nearer to God, who stood more aloof from us before. Since our Nature dwelt with God in a personal Union, first, there is a way opened for access, Heb. 10.20. by a new and living way which he hath consecrated for us through the veil; that is to say, his flesh. And Ephes. 3.12. In whom we have boldness, and access with confidence, through the faith of him. Certainly 'tis a great advantage to think how near God is come to us in Christ, and how near he hath taken the Human Nature to himself. This maketh our thoughts of God more sweet and comfortable. Secondly, Not only access, but reconciliation, 2 Cor. 5.19. God was in Christ, reconciling the world to himself. There was not only a distance between us and God by reason of Imparity, but a difference by reason of Enmity: God is a God of glorious Majesty, and we are poor Creatures: God is a God of pure and immaculate holiness, and we are sinful Creatures, lapsed and fallen under the guilt of sin, and desert of punishment. There was our great trouble and grievance, and nothing comfortable could we expect from him. But when God is willing to come among us, and take our Nature, and die for a sinful world, there is a foundation laid for his being with us, to help us, and bless us upon all occasions. The wonderful Marriage which the Divine Nature hath made with the Human, doth help us against the thoughts of distance: but his Death and Sufferings, as the price of our Atonement, doth make up the quarrel and breach between us and God. In his person, God manifested in our flesh, way is made for access: For in Christ God doth condescend to man, and man is encouraged to ascend to God: But in his Sufferings the distance is taken away, and the guilty fears appeased, which most do alienate us from God. God hath set him forth to be a propitiation through faith in his blood, Rom. 3.25. Now after such a foundation laid, will the Lord be strange to his people, as if the breach still continued? It cannot be. Thirdly, God, in our Nature hath taken upon him an Office to defend and help his people, which he manageth both in Heaven and in Earth : In Heaven by his constant intercession, Heb. 8.1.2. We have such an High Priest who is sat on the right hand of the throne of the Majesty in the heavens: a minister of the sanctuary, and of the true tabernacle which the Lord hath pitched, and not man. And Heb. 9.24. For Christ is not en • red into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. We have a friend in Court, Jesus, the true and great High Priest, who hath the Names of his People graven upon his breast and shoulder, to show how much they are in his heart, and to represent them and their necessities to God. On Earth, 1. Externally by his powerful Providence: for all Judgment is put into his hands, John. 5.22. that he may defend his Church and People. 2. Internally by his Spirit, Matth. 20.20. Lo I am with you always unto the end of the world. Into what part or Age of the World our Lo • falleth, Christ is ready with his protection and blessing. Now would Christ take such an Office, to be Head over all things to the Church, and neglect the duty of it? No: the Head of the Church is also the savior of the body, Ephes. 5.11. The whole body, and every member of it is dear to him, as united to him in the sacred mystical body; and he will take care of them: And upon these accounts we may pray for, and expect grace to help in a time of need, Heb. 4.16. Let us come with boldness to the throne of grace, that we may obtain mercy, and find grace to help in a time of need.

Obj. But you will say, If there be such a Power and Goodness in God, and thus secured by the mediation of Christ, and his blessed Covenant, how cometh it that they are reduced to such great exigencies? Judges 6.13. If the Lord be with us, why then is all this befallen us ?

Ans. 1. 'It is supposed you are Christians, and have not the spirit of a worldling that liveth upon, and seeketh his main happiness in the creatures apart from God; a true Christian is one that is dead to the world, but alive to God: one that hath laid up his treasure above the reach of all enemies, Matth. 6.19, 20, 21. Lay not up treasure for your selves upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth and rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. Otherwise we cannot deal with you, for 'tis a vain attempt to hope to reconcile Christianity with your carnal affections; but if you be such, though the feelings of nature be not altogether quenched in you, you will not be greatly moved, as long as your main happiness is safe; that is, while God's love to you is not lessened, while your communion with him is as free as it was before; while you lose no degree of grace, and your hopes of glory suffer not any Eclipse; for your solid happiness lieth in these things; other things are but appendages to sweeten our Pilgrimage; and though a Christian hath a value for his natural comforts; yet 'tis a value and an esteem that is subordinated to higher enjoyments, that he hath something of value to esteem as nothing for Christ.

2. Temporal protection and prosperity is not excluded from the compass and latitude of this privilege, but included so far as God seeth fit ; So far as it is good to have peace and liberty; heretofore the blessings of God's presence was visible and sensible; as they observed of Abraham, Gen. 21.22. God is with thee in all that thou dost. So 'tis promised to Isaac, Gen. 26.3. I will be with thee, and bless thee. To Jacob, Gen. 35.3. God was with me in the way that I went. To Moses, Exod. 3.17. I will be with thee. To Israel, Deut. 2.7. The Lord thy God hath been with thee. Josh 1.5. I was with Moses, and I will be with thee. To David, 2 Sam. 6.18. So that we cannot say, that he will not own and bless us in the course of his Providence; but communion with him, and the enjoyment of his gracious presence, is that which the godly desire most, Exod. 33.5. If thy presence go not along with us, carry us not up hence.

3. Though temporal happiness be not altogether excluded, there must be trial ; For there is no crowning without striving, nor can a reward be expected for sitting still, 2 Tim. 2.5. He must strive: According to the laws of the exercise, to put in for the prize in the Olympic Games, and to refuse to run or wrestle, was ridiculous; so 'tis to think of Heaven, and do nothing for it, or run no hazard for it; partly, because we need afflictions, that the inner man may be renewed, and we be more prepared, dispositively fitted for glory, being weaned from the world, and mortifying the flesh, 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations. We suffer, to quicken us in our drouziness, and refine us from our dross, partly, to conform us to Christ, that we may overcome the world; he overcame it by suffering, to show us that by suffering we shall overcome it, which is a nobler victory, than if we had overcome it by the sword, Rom. 8.37. Nay in these things we are more than conquerors. 'It is • or the honor of God, that it should be known that God hath a people that love him, and are dearly beloved by him.

4. In these trials God is with us, and so if he save you not from afflictions, he will save you in and by afflictions. How is God with us in deep and pressing afflictions; partly, in bridling the rage of men; if you be in your enemies hand, your enemies are in God's hand; whatever power they have, is given them from above, John 14.11. and they cannot do anything, but as God permitteth; partly by the effects of his internal Government. 1. Supporting them, Psal. 138.3. In the day when I cried, thou answeredst me, and strengthnedst me with strength in my soul. 2 Cor. 12.9. And he said unto me, My grace is sufficient for thee. Phil. 4.13. I can do all things through Christ which strengtheneth me. If we have his supporting presence, though we have not his delivering presence, 'tis enough. Secondly, His comforting presence, Psal. 91.15. I will be with him in trouble. God is most with his afflicted people, (as the blood runneth to the wronged part) as the mother is with the sick child, even to the envy of the rest; then we are most prepared for the comforts of his spirit, being refined from the dregs of sense.

Thirdly, His sanctifying presence ; Blessing the affliction for an increase of Grace, Heb. 12.10. But they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Now these experiences show, that he is still with us.

USE, is Information.

1. It informeth us of the misery of wicked men, in the general; by parity of reason, if God be against us, 'tis no matter who is for us; how soon are all things blasted, when God is against a people? they make little reckoning of God's help, or securing their greatness by God's protecton; therefore the ruin is the more speedy, Psal. 52.7. Lo this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness. Alas, how soon can God blast all their confidences! man is the mere product of his Makers will; and all that supports his Being is the fruit of his bounty; surely he that blew up this bubble, can as soon crush and dissolve it; they look upon the godly, as the most afflicted creatures, because the hatred of the world is usually upon them; but sure they are the most miserable; though they have all the world on their side, yet if they have God against them, they have cause to fear; there is a wall between them and Heaven; certainly wicked men have stronger enemies than the people of God have, or can have; they have God himself for an enemy, and he will overcome.

2. What reason the enemies of God's people have to be afraid, and to stop their fury and rage against his cause and interest: 'It is fruitless and vain to curse those whom God will bless; Balaam could teach them this, Numb. 23.8. How shall I curse, whom God hath not cursed? or h • w shall I defy those whom God hath not defied? 'It is ruinous; To allude to, Act. 22.27. They that set themselves against his people, set themselves against God. Isa. 37.23. Whom hast thou reproached and blasphemed? against whom hast thou exalted thyself, and lifted up thine eyes on high? even against the Holy One of Israel. Men do not know and consider who is their party, and with whom they have to do, that breathe out nothing but threatenings and destruction against the servants of the Lord; are you a match for God? He is their Second, and engageth against you, and he can soon tread out this smoking flax, and with the wind of his displeasure scatter this dust, that flieth in the faces of his people.

3. That a Christian is, or may be above all opposition ; And the fear of man, which is a snare to others, should be none to him; for he hath God's Favor and Almighty Protection to support his courage and fortitude; there are two things trouble us, an inordinate respect to worldly happiness as our end; or an inordinate respect to man as the author or means of procuring it; cure these two evils, and what should trouble or perplex a Christian?

1. An inordinate respect to temporal happiness: That must be cured in the first place; what is your first and chiefest care? to secure your temporal interests, or to save your souls? to cure our cares and fears, Christ directeth us, Matth. 6.33. First seek the Kingdom of God and his righteousness, and all these things shall b • added unto you. He promiseth us a Kingdom, Luke 12.32. And the Apostle describeth the true Christian, Heb: 10.39. to be one that believeth to the saving of his soul: Now if you will be Christians indeed, stand to this, that whatever becometh of other things, your business should be to save your souls, and then your trouble about worldly accidents is plucked up by the roots; for 'tis our affections to them cause our afflictions by them. Can men take away the privileges of God's Kingdom from you? or cast you into Hell, and prohibit your entrance into Heaven? No, but you would save your stake; agreed, so it be consistent with your duty and fidelity to Christ; but if it cannot be, venture it in God's hands. Heaven is worth something; and 'tis a question whether they desire it or no, that will venture nothing for it; therefore this must be determined and fixed as your resolution in the first place, that you will get to Heaven whatever it cost you, and will obey God at the dearest rates.

2. An inordinate respect to man, as if he did all in the world. Sense seemeth to tell us so, but faith must teach us better; therefore to cure this, consider who is most able to help or hurt you; and whether it be better to have God a friend or an enemy; if you will take the judgment of the people of God, you shall see,

1. That they always profess that God's presence, to whom all things are subject, is their great security, Psal. 46.7. The Lord of Hosts is with us; the God of Israel is our refuge, Selah. They think themselves safe enough with God, though all the world should be against them.

2. They have been confident of his presence with them, and fatherly love and care over them, in the saddest condition, Psal. 23.4. Tho I walk in the valley of the shadow of death, I will fear none evil, for thou art with me. When death and they walk side by side, yet they are still confident of God's favor and presence; God doth not forsake his people, though he permitteth them to be exercised with divers calamities, Heb. 11.35, 36.

3. Upon this ground they defy the creature, Psal. 27.1. The Lord is my light and salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? So Psal. 118.6. The Lord is on my side, I will not fear what man can do unto me. It argueth great Pusalanimity to yield to temptation when God is with us, and for us; and to doubt of the sufficiency of his protection: For they must first prevail against God, before they can against you.

2. Will you believe the judgment of your own Reason? Then consider what is man, and what is God; and set the one against the other, his Wisdom against their Policy, his Power against their Weakness, his Love and Mercy against their Malice and Cruelty; What do we believe God to be, and Man to be? Man, compared with God, is a sorry, feeble, worthless thing, a puff of wind, or a pile of dust, nothing, less than nothing, and vanity. Surely God is infinite in wisdom, power and goodness; Man a poor creature, that in point of wisdom would give anything to know futurity, and the event and success of his enterprises; and is often cut off in the midst of his designs, Psal. 146.4. He returneth to his earth, in that very day his thoughts perish: leaveth his projects and contrivances, Psal. 2.12. And ye perish from the way ; while in the course and heat of their undertakings. We do not tell you what is in the other world, what is matter of Faith, but what is obvious and sensible here. In point of Power: how fain would men do more than they could, but that they are in the chains of Providence, and under the restraints of God's invincible power? 'It is in their thoughts to cut off and destroy; but there is an higher power that disposeth of all circumstances: all is in your Father's hands. So his love and mercy against their malice and cruelty, Psal. 76.10. Surely the wrath of man shall praise thee: The remainder of wrath shalt thou restrain : the frustration of their attempts; God often ordereth this.

4. How much it concerneth us to be in such a condition, that we can say, God is with us. Then you need not desire the best things in the world, nor fear the worst: But when can we say, God is with us? Three things are necessary.

1. That the person be right, that he be renewed by the Spirit of God, and be reconciled to him : For called and justtified are the Privileges between the two Eternities in th • Context, and the sure Evidence of our Interest in both: Then God taketh us into his special charge and protection, when regenerated by the Holy Ghost, and reconciled by the Blood of Christ: For the New Creation are his Family, James 1.18. Of his own will begat he us, with the word of truth, that we should be a kind of first fruits of his creatures, Titus 2.14. Who gave himself for us, that he might redeem us from all i • iquity, and purify unto himself a peculiar people, zealous of good works. These are the peculiar people. With others God is no more present than he is with the rest of his creatures, in a way of common preservation. Therefore if you would be certain of God's favor, and that your peace is made with him, you must look to this, That you be in an estate of pleasing God, that you are sanctified by the Spirit, and being justified by Faith in Christ, are at peace with God, Rom. 5.1. If you be renewed, and God reconciled, you need fear nothing. The Evidence of both, and so of our Interest in his Providence, is our unfeigned dedication to God: For if we be for both, God will be for us. If you have given an hearty consent to his Covenant, then you shall have the privileges of it; he will be your Sun and Shield, and then we need fear nothing.

2. As to our Cause it must be good. Take God's side against Satan and his Instruments, 2 Chron. 15.2. The Lord is with you while you be with him; and if ye seek him, he will be found of you. 2 Chron. 13.9, 10. With them are golden calves, and with us is the Lord our God. God is there where his Ordinances and Worship are kept up in their power and purity: If his People warp and decline, he is against them. When his People had erred in the matter of the Calf, Exod. 33.3. I will not go up in the midst of thee, lest I consume thee in the way. Therefore, lest God depart, we must be tender.

3. Our Conversation must be holy : For willful sin and guiltiness breed fears of God's displeasure. 'It is our sins that give our enemies advantage against us, Judges 3.12. And the Lord strengthened Eglon, the king of Moab, against Israel, because they had done evil in the sight of the Lord. We read often in Scripture, that their shadow was gone from them, Numb. 14.23. Because you are turned away from the Lord, the Lord will not be with you. We banish away God's presence from us, because he cannot with honor own such a People, Amos 5.14. Seek good, and not evil, so the Lord, the God of hosts, shall be with you. If after we have devoted ourselves to God, we retain our former sins, we lose the mercy and comfort of his favorable presence: We do but dream of God while we continue in sin. If we would have God to be with us, we must carry ourselves as in his presence, and be dutiful and obedient to him, seek him, rely on him, and keep his way.

2. USE is to press you to lay up this truth in your hearts ; for 'tis the ground and foundation of all Religion.

1. This is the ground of close adherence to God, when we cease from man, and cleave to God alone: Then you live as those that from their hearts do believe that there is a God, and that he is a rewarder of those that diligently seek him, Heb. 11.6. which are the fundamental Principles which are at the bottom of all Christian practice: and the more you live upon them, the more cause you will see to stick to God, and please God rather than man. They that trust in him, and do stand or fall to him alone, they are the best Christians. You so far withdraw yourselves from God, as you look to man. If once man get the preeminence of God, and be set above him in your hearts; that is, be loved, trusted, obeyed before God, so far your hearts grow dead to God, and Religion presently withereth and decayeth, Prov. 29.25. The fear of man bringeth a snare, but he that trusteth in God shall be safe. The Soul that cannot entirely trust God, whether man be pleased or displeased, can never long be true to him: for while you are eying man, you are losing God, and stabbing Religion at the very heart.

2. This keepeth us from shifting and helping ourselves by unlawful means, Gen, 17.1. I am God all-sufficient, walk before me, and be thou upright. Were we soundly persuaded that his power is above all power, and his wisdom above all wisdom, and his goodness and fidelity invincible, it would save us from many sinful miscarriages and unlawful means that we take for our own preservation. We often lose ourselves by seeking to save ourselves without God, and because we cannot depend upon his Alsufficiency. Well then, since it hath such an universal influence upon all our Conversations, we should get it rooted and settled in our hearts, that we may not be tossed up and down with the various Occurrences of this Life: God is our happiness, and not the Creature.

3. This filleth us with courage and magnanimity in the most desperate cases, Dan. • .17, 18. O Nebuchadnezzar, we are not careful to answer thee in this matter; our God whom we serve is able to deliver us from the fiery furnace; but if not, we will not serve thy god, nor worship the golden image which thou hast set up. This is true fortitude to look to God alone; he will deliver from Death, or by Death; He can save us from trouble; or if not, he will hastenour glory: Yet we must resolve to stick close to him, however he determine the event.

4. This maketh us live quietly from cares and fears, when we can commit and submit all to God, Phil. 4.6, 7. Be careful for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God: And the peace of God which passeth all understanding, shall keep your hearts and minds through Jesus Christ. 'It is a blessed frame, questionless, to be careful for nothing. This is to be had by ceasing from Man, and trusting in the Lord, who hath the government and disposal of all things.

Directions.

1. Let the Will of God be your sure Rule : For God must institute that Religion which you expect he should accept and reward. None trust in the Lord but those that keep his way, Psal. 37.34. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land.

2. Let the Favor of God be your Happiness : Be quieted in his acceptance, whether man be pleased or displeased. 2 Cor. 5.9. Wherefore we labor, that whether present or absent, we may be accepted of him. Let God be enough to you, without and against Man.

SERMON XLII.

T HE Apostle had been speaking of God's eternal Decree, which is his hidden Love; now he speaketh of Redemption by Christ, which is his open and declared Love. In Predestination his love was conceived in his own heart; in Redemption 'tis manifested in the effects, and commended to us: That was the rise, this the visible demonstration. In the former Verse the Apostle reasoned a causa ; here is argumentum a signo. Once more: The former question is a comfort against that trouble which may arise ex presentia mali, this against our trouble which may arise ex absentia boni. The Covenant-Notions by which God is expressed, are Two, suitable to the Two sorts of blessings we have by him, positive and privative ; that he is a Sun and a Shield, Psal. 84.11. and Gen. 15.1. Fear not, Abraham, I am thy shield, and thy exceeding great reward. Do you fear evil? God is our Shield; and if God be with us, who can be against us ? that is, so as to procure our utter and eternal ruin. Do you want good? God is our Sun, and our exceeding great Reward: There is blessing enough to be had in God: The Argument of the Text showeth it; He that spared not his own son, &c.

In the Words we have two things, God's former and after Bounty.

• 1. A Foundation.
• or, 2. An Inference.

1. The Foundation and ground-work of the Argument is propounded.

• 1. Negatively: He spared not his own son.
• 2. Positively: But delivered him up for us all.

2. The Inference is considerable, both for the Matter and the Form : In the Matter, take notice of a gift resulting from the Death of Christ; where 1. the extent of the gift or donation, [ all things ].

2. The Freeness of the gift, 〈 in non-Latin alphabet 〉 , freely.

3. The Method and Order, 〈 in non-Latin alphabet 〉 , with him.

2. The Form. 'It is an appeal to our Reason and Conscience; how shall hr not ? As if it were said, Can an any man be so absurd and illogical, so little skilled in the art of reasoning? How is it possible to imagine, that he that gave us Christ, will deny us anything that is good for us?

Doct. That in the Death of Christ, God hath laid a broad foundation for a large superstructure of grace, to be freely dispensed to all those that have an interest in him. Let me here show you,

• 1. How the Death of Christ is here expressed.
• 2. What a superstructure of grace is built thereupon.
• 3. The strength and force of the Inference.
• 4. Who have interest in Christ, and may more expressly take comfort in it, and reason thus within themselves.

1. How the Death of Christ is here expressed, as to God's act about it.

1. Negatively: He spared not his own son ; where we have the Act and the Object of it. God's Act is intimated in that expression, he spared not. There is a Two-fold not sparing, either in a way of impartial Justice, or in a way of free and eminent Bounty.

1. In a way of impartial Justice. So 'tis said, 2 Pet. 2.4, 5. God spared not the angels that sinned. And again, He spared not the old world ; that is, would use no clemency, but gave them their deserved punishment. So many would interpret this, 〈 in non-Latin alphabet 〉 , He spared not Christ, but stirred up all his wrath against him, when he took upon him to satisfy for our sins: When he took upon him to satisfy for our sins, Divine Justice would not abate him one farthing, Zech. 13.7. Awake▪ O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts; I will smite the shepherd, and the sheep shall be scattered.

2. In a way of eminent and free bounty. So we are said to be sparing of those things which are most dear and precious to us; but upon great occasions we part wi • h them. In this sense when the Elect had need of Christ, God did not spare him, but came off freely with him, John 3.16. God so loved the world, that he gave his only begotten Son ; parted with him out of his bosom, gave him to die for our sakes.

2. The Object, his own Son ; that is, not an adopted Son, but only begotten : What dearer to Parents than their children? Parents will part with their All to redeem their children, especially if they have but one, and that dearly beloved; but God's love to Christ is not to be measured by an ordinary standard; all is infinite between the Father and him; Therefore this heightneth his grace to us, that he spared not his own Son. Let us consider what might have moved God to spare his Son.

1. The incomparable worth and excellency of his Person. Things which are rare and excellent, use to be spared, unless upon great necessity. Now the Lord Jesus was so the Son of God, that he was co-equal with him in divine honor and glory. Thus did the Jews understand him, when he called himself the Son of God, John 5.18, The Jews sought the more to kill him, not only because he had broken the Sabbath, but said also, that God was his father, making himself equal with God: And they were not mistaken in it; For Christ was indeed so the Son of God, as to be equal in essence, power and glory with the Father: Their fault was, that they denied this Title to be due to Christ. The Apostle explaineth it, Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. 'Twas no Blasphemy, no Usurpation of Divine Honor; Christ was not thrust down from Heaven for Robbery and Usurpation, as the sinning Angels were but was sent down. This Divine Honor did justly and rightly belong to him: Now that God spared him not on this occasion, is the great demonstration and condescension of his Love.

2. The singular and infinite love between God and Christ: He is called his dear Son, Col. 1.13. 〈 in non-Latin alphabet 〉 : The Father loved him dearly; and we are chary of what we tenderly love; Therefore the only begotten Son is said to be in the bosom of the Father, John 1.18. which intimateth not only his co-existence with him from all eternity, but the mutual familiarity, delight and complacency which the Divine persons have in one another, which is also set forth, Prov. 8.30. Then was I by him, as one brought up with him; I was daily his delight, rejoicing always before him: As two Mates or Companions of suitable dispositions, always bred up together, and rejoicing in one another. Thus is Heaven fain to lisp to us in our own Dialect, to set forth the intimacy, oneness and delight that is between the Father and the Son; yet God spared him not.

3. Though he had no equal or advantageous exchange. Christ is more worth than a thousand Worlds, as the people could say of David, thou art worth ten thousand of us, 2 Sam. 18.3, How much more may it be said of Christ? What could God gain, that might be an equal recompense for the Death of Christ? All the World set against God, is nothing, less than nothing, Isa. 40.17. Now no man doth give much for what is but little esteemed; but God gave his own Son to recover the perishing World of Mankind.

2. Positively; But delivered him up for us all. Mark,

• 1. The person who did it.
• 2. The act, what he did; delivered.
• 3. The persons for whom; For us all.

1. The person who; God spared not his own Son, but delivered him up for us all. This word is used of several agents; Judas delivered him, John 19.11. He that delivered me unto thee, hath the greater sin; Pilate delivered him to be crucified, John 19.16. the high Priests delivered him to Pontius Pilate, Matth. 27.2. The people delivered him up to be scourged, and crucified by the Gentiles, Matth. 20.19. yea, Jesus Christ delivered up himself; Rom. 4.25. Who was delivered for our offenses. And here God delivered him up for us all ; one word is used, but the act proceeded from several causes; the people delivered him out of ignorance, and inconsiderate zeal; Judas out of covetousness and treachery; the high Priests out of malice and envy; Pilate out of a faulty compliance with the humors of the people, and to preserve the reputation of his government; Christ out of obedience to God; God himself to show his infinite love to us: 'It is for our comfort to observe God's act in this tradition; if it had been done without God's knowledge and consent, nothing had been done for our salvation; God doth nothing rashly, or unjustly. Therefore since Christ was delivered by the determinate counsel of God, Acts 2.23. the reason must be inquired into; 'twas out of his love to recover a lost world, that he might make satisfaction to provoked justice for our wrongs and offenses: so that Christ died, not by the mere wickedness of man, but the righteous and wise ordination of a gracious God; and so 'tis a great argument of God's love, and a ground both of gratitude and confidence to us: We must look to the fathers act, to whom we make our prayers, with whom we would fain be reconciled, whose judgment we fear, whose favor we seek after. Now he appointed his own Son to do the office of a Mediator for us; the law which condemneth us, is the law of God, the wrath and punishment which we fear, is the wrath of God; the presence into which we come, is the presence of God; and the fountain of all blessings we expect, is the favor of God; and God spared not his own Son, but delivered him up for us all, to assure our comfort, peace, and hope; his hand is chief in it.

2. The act, what he did: he delivered him up, not only to be made flesh for us, 1 John 14. which was a state of being at the greatest distance from his nature, who was a pure Spirit. But God who is a Spirit, was made flesh, that he might be nearer to us, and within the reach of our commerce; and took a mother upon earth, that we might have a father in Heaven; which maketh all the promises of God more credible to us; for the exaltation of man, is a thing of more easy belief, than the abasement of the Son of God; if he will assume flesh, we may reasonably expect to be appareled and clothed upon with his glory; but also made sin for us, 2 Cor. 5.21. Sin is taken in Scripture sometimes for a sacrifice for sin, or a sin-offering, by a metonymy of the adjunct for the subject, as piaculum in Latin, is both a sin, and a sacrifice for sin: so the Priests in the Prophets reproof are said to eat the sins of the people, Hosea 4.8. that is, the sacrifices, when they minded nothing but to glut themselves with the far of the offerings, part of which was the Priests portion; and so Christ was made sin for us, that is, an expiatory sacrifice for our sin. So in the beginning of this chapter, Rom. 8.3. God by sending his Son in the similitude of sinful flesh, hath by sin condemned sin in the flesh ; that is, by the sufferings of Christ, or his becoming a sin-offering, hath put an everlasting brand upon sin, to make it odious and hateful to the Saints. Once more: Made a curse for us, Gal. 3.13. to note the pain and shame of his death, and to show that Christ was appointed to bear that curse of the law, and punishment which belongeth to us, which was so grievous and terrible, as that his human nature staggered, and recoiled a little, by a just abhorrence of the great evil which he was to undergo; and when he was under it, his soul was exceeding sorrowful and heavy unto death; so that it extorted from him tears, and strong cries; yet God spared not his Son, but delivered him up to these penal and dreadful evils! God might be said not to spare his Son, if he had only used him as an internuncius, and messenger; but when he used him as a Redeemer, as one that was to pay a ransom for us, it may be much more said so.

3. For us all : The Persons for whom; for the cursed race of fallen Adam, who had no strength to do anything for themselves; who had cast away the mercies of our creation, and were senseless of our misery, and careless of our remedy, had abused the goodness of his bounty and patience, and were utterly lost to God and themselves; the whole time that we lived in the world shown God's sparing us, but yet he spared not Christ: Every moment we lived after the committing of sin, was the fruit of God's indulgence; the arrow is upon the string, only God respiteth execution, and took this way of Redemption by Christ, that we might be discharged, not only from the hurt, but the fear of his wrath and curse due to us.

2. God having laid this foundation, let us see what a superstructure of grace is built thereon ; he doth freely give us all things; all good things are the gift of God, Jam. 1.17. And whatever God giveth, he giveth freely, for there can be no preobligation upon him, Rom. 11.35. Who hath given him first? But here the chief thing considerable is the largeness of the gift, he will give all things; this comprehensive and capacious expression includeth much comfort in its bosem: Let us explain it a little; both the Creature and the Creator, from God to the poorest thing in the world; through Jesus Christ all is ours; Rev. 21.7. He that overcometh shall inherit all things, and I will be his God, and he shall be my son. God himself maketh over himself to his children, who is all in all; he doth enjoy God and all things besides, which may be a blessing to him; he is ours, that hath all things, and can do all things; and what can the soul desire more?

2. This all things reacheth to the two worlds; Heaven and earth are laid at the foot of a believer, 1 Tim. 4.8. But godliness is profitable to all things, having the promise of the life that now is, and of that which is to come. Here God is not wanting to his people, but the gift and grace promised is eternal life.

3. This all things concerneth the whole man ; the body and the soul; the body is in covenant with God, as well as the soul, and therefore 'tis provided for by the covenant; we feel not only the comfort of it at the last day, when 'tis raised up as a part of Christ's Mystical Body; but for the present the bodily life exposeth us to manifold necessities; but Matth. 6.33. First seek the kingdom of God, and his righteousness, and all these things shall be added unto you.

He that hath any place or office, hath the perquisites of the place or office; now for the soul, 2 Pet. 1.2. The divine power hath given us all things necessary to life and godliness. Meaning by life, internal grace, and by godliness the fruit of it, an holy conversation; There's not only the remote inclination, but the actual readiness, yea the final accomplishment, will and deed, Phil. 2.13.

4. All things that are for our real advantage of what nature soever they be, 1 Cor. 3.21. All things are yours ; Ordinances, Providences, Death, the connection between both the worlds, whatever belongeth to our happiness, and will further us to the Kingdom of glory, for God is engaged; No good thing will he withhold, Psal. 84.11. Well then, is not a Christian completely provided for, That hath God and the creature, Heaven and earth, pardon and life, grace and glory; that is reconciled to God by the death of Christ, and saved by his life; protection and maintenance, and a sanctified portion in this world, and the happiness • of the life to come? A Christian that is safe among friends and enemies, that liveth in Communion with God here, and shall dwell forever with him hereafter, is he not well provided for?

3. The strength and the force of the inference. Certainly, this broad and ample foundation will support the building, though the top of it mount above the clouds, and be carried so high as the glory to come.

1. Because the giving of Christ is a sign and pledge of his great love to us ; and what will not love, and great love do for those whom it loveth? John 3.16. God loved the world, that he gave his only begotten Son. He doth not tell you how, but leaveth you to admire and rejoice at so unspeakable and inconceivable love; and 1 John 4.10. Herein is love, not that we loved God, but God loved us, and sent his Son to be a propitiation for our sins. The Apostle awakeneth our drouzy thoughts; herein is love, here is a full, manifest, real proof of his love; 'tis commended to us, set before our thoughts, Rom. 5.8. Christ's love resteth not in good wishes, or the kind affection of his heart, but breaketh forth into action and evidence, and real performance; nay, 'tis not only real, but glorious; things may be demonstrated as real, which yet are not commended, or set forth as great; sometimes God professeth his love to a people; I have loved you ; but because they were afflicted and miserable, they expostulate with this bold reply, Mal. 1.2. Wherein hast thou loved us? Now here is a full and clear Demonstration of it, He spared not his own Son. Now what may not we promise ourselves from this great love? Hereby we see how much his heart is set upon our salvation; therefore no fear but he will carry it thorough. God is in good earnest with you, or he would never have made such provision. In short, he would never have given up Christ to be betrayed, and sentenced and crucified, and to die for a sinful world, if he had not been in good earnest in his love.

2. Because Christ is the greatest and most precious gift ; And surely God that hath given so great a benefit as his own Son, will he stick at lesser things? He that hath given a Pound, will he not give a farthing? Hath he given Christ, and will he not give pardon to cancel our defects, and grace to do our duty? Comfort to support us in our afflictions? Supplies to maintain and protect us during our services? and finally, will he not reward us after we have served him? Reconciliation by his death is propounded as a more difficult thing than salvation by his life, Rom. 5.10. Two things breed confidence; the fidelity of God, and his liberality ; his liberality in his gifts, and his fidelity in his promises; his giving up Christ to die for us, is a pledge of both: This was the greatest promise, the exhibition of the Messiah; and this was the greatest gift; All other gifts full short of this, and do not beget such a confidence and hope. In Creation God gave you a reasonable Nature, such a Life as is the Light of man; but in Redemption, to make way for a Divine Nature, he hath given us his Son, and giveth us many outward blessings in his daily Providence; which are in their kind beneficial to us, and tokens of his goodness; but they are not assurances of his special Love, Eccles. 9.1. No man knoweth love or hatred by all that is before him. I have Riches, Honor, Esteem, Food, Rayment, I cannot therefore conclude God loveth me: I am poor, and afflicted, therefore God hateth me; these are weak and ill grounded conclusions; he hath given me his Son, and washed me in his Blood, and pardoned my sins, and healed my nature, therefore he hath loved me; this is the right arguing; in short, other benefits may be comprehended, we know their worth, nature, benefit and use; but this surpasseth knowledge, we cannot express nor conceive sufficiently the value and greatness of it; in other benefits we stand indebted to God for some outward gifts, Corn, and Wine, and Oil, great parts, understanding. Here, Deum debemus, we stand indebted for a person of the Godhead.

3. 'It is a gift in order to other things : and therefore he will complete that gift. Christ cometh not to us empty handed; his person and benefits are not divided; he came to purchase all manner of benefits and blessings for us, not only to raise our wonder and astoni • hment by this great act of his condescending love, but to p • ocure the favor of God, the Image of God, the everlasting fruition of the glory of God: Now will God by an antecedent bounty lay the foundation so deep, and withhold the consequent bounty, which is the upper building, for which this foundation was intended? Shall so great a price be paid, and we obtain nothing? 'It is said of the foolish builder, after he had laid the foundation; This man began to build, and was not able to finish, Luke 14.29, 30. Surely the wise God will finish what he hath begun, if we be qualified, and do not ponere obicem, shut up the way by our incapacity.

4. God may now do us good without any impeachment of honor ; His Justice and Holiness is sufficiently demonstrated, Rom. 3, 25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins; to declare I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Jesus. The authority of his law is kept up, Gal. 4.4, 5. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under his law, that we might receive the adoption of Sons. The truth of his threatening doth not altogether fall to the ground, Gen. 2.17. In the day thou eatest thereof, thou shalt surely die. Therefore all is made easy and commodious to our thoughts, and we can with the more confidence wait for what God hath promised.

4. Because the giving of Christ showeth how freely God will give all things to us. He gave Christ unasked, and unsought to; in this instance we see not only his infinite and great love, but his free and undeserved love, Rom. 5.8. God commended his love towards us, in that, while we were yet sinners Christ died for the ungodly. And v. 10. When we were enemies; non invocantibus, sed provocantibus Deus sese offerte, saith Bernard. When the world had corrupted their way, and cast off God; then Christ died for us, even for them that were neither loving, nor lovely; a consideration to support our confidence, notwithstanding the sense of our unworthiness.

4. Who have an interest in Christ, and may reason thus within themselves ; something seemeth to be implied in that, shall he not also 〈 in non-Latin alphabet 〉 together with him give us all things ? They that have an actual interest in Christ; others have but the offer upon condition; they are invited, but you may be assured.

1. Those to whom God giveth Christ : In the Scripture we read sometimes of Christ given for us, and sometimes of Christ given to us; his being given for us, noteth the impetration, and the purchase of the benefits; his being given to us, the application of them; the one speaketh the love of God to lost man, obnoxious to sin and misery; the other, God's love to us in particular, Gal. 1.10. It pleased God to reveal his Son in me. Rev. 1.5. Loved us, and washed us in his blood. The first gift is Christ: John 5.12. He that hath the Son, hath life ; and Heb. 3.14. Partakers of Christ. 2 Cor. 13.5. Christ in you. We receive his Person, and with him his Spirit, to work life i • us; we do not live in the body, till we be united to the head; nor till we have Christ, do we receive the saving effects of his grace; clear that once, and shall be not with him give us all things? God offereth him to all, but he giveth him to you when you believe.

2. Those that give up themselves to Christ, 1 Cor. 3.22. All things are yours, because ye are Christ's, and Christ is God's. If you be to Christ what Christ was to God, a dedicated servant, ever to do the things that please him; when you enter into covenant with him, and devote yourselves to his use and service, that to you to live is Christ, Phil. 1.21. As God giveth Christ to you, you live in Christ, as you give yourselves to Christ, you live to him; God giveth us Christ and all things with him, and we give up ourselves and every interest and concernment of ours to Christ, to be used for his glory. If you be sincere and hearty in this, you need not doubt of a plentiful allowance.

1. USE is to press us to admire the love of God, who spared not his own Son, but delivered him up for us all: In that he spared not Christ; the Lord telleth Abraham, • en. 22.12. Now I know that thou lovest me, since thou hast not withheld thy son, thine only son from me. So here is a full demonstration; certainly God loved Christ better than Abraham loved Isaac ; and God was not bound by the command of a superior, but did it voluntarily; Oh get your hearts deeply possessed with this love! Lord, we see how much thy heart is set upon the recovery of lost man!

2. That all this was done that he might spare us ; for that is the fruit of it, Mal. 1.17. I will spare them, as a man spareth his own son that serveth him : The indulgence of God to us is set forth by two amplifications, Propriety, and towardliness or obedience; propriety, his own Son; a faulty child is a child still, and therefore not easily turned out of the family; but 'tis not a prodigal, or a rebellious Son, but a good child; his son that serveth him. Now if we consider what God is, the purity of his nature, the strictness of his law, that sin is an act of disloyalty to God; and what we are, our manifold defects; surely, 'tis love, great love, that he would spare us; if God should be strict on the best of us, what would become of us?

2. USE, To improve it; First to confidence and hope : A man that wants not Christ, cannot want anything; when the elect had need of God's own Son, he did not spare him; and when given us his Son, will he not give mercy and grace to help in every time of need? He that stood not on the greatest benefit, will he stand upon a less? There is two grounds of hope; 1. The cause. 2. The merit. The fountain cause is the infinite love of God; an Emperors revenue will pay a beggars debt; the same good will that moved him to give his Son, will move him to give other things that we stand in need of, and may tend to our good. The other is the merit of Christ's Sacrifice; God that is not sparing of his Son, will not be sparing of what is purchased by his Son, surely his purchase will be made good: Christ sitteth at the right Hand of God to see that it be done, Heb. 10.12. But this man, after he had offered one Sacrifice for sins, forever sat down at the right hand of God. That one offering hath done the work.

2. Improve it to obedience: God spared not his own Son, and shall we spare our lusts? There is a twofold argument in it; First, an argument of gratitude ; Let us not spare ourselves, neither body, nor soul, nor life, nor liberty, nor strength, nor time, nor anything that is near and dear to us, so we may glorify God; the Apostle saith not barely, he gave his Son for us, but he spared not to give him: We have thoughts, and to spare, Shall not God have them?

We have time; we bestow many hours in vanity, shall we not bestow some on God? But surely it should be as a woe • nd to our hearts, that we should be so unwilling not to spare our lusts, that which is not worth keeping: The other Argument is from fear : If we spare our sins, God will punish them, Job 20.13. Tho he spare it, and forsake it not, but keep it still within his mouth, Deut. 29.21. The Lord will not spare him. I may reason as the Apostle, If God spare not the natural branches, Rom. 11.21. take • eed also lest he spare not thee. Christ was only a surety for sinners, thou art an obstinate and unreclaimed sinner.

3. Improve this to patience under poverty : If God hath dealt sparingly with us in the matters of this world, yet he hath been bountiful in his Son; more in your souls, though less in your houses; he that spared not his Son, doth with him freely give us all things; so under affliction by death; the death of friends; thou art apt to say, I cannot spare such a child, or yokefellow, or relation, when God seemeth to be about to take them away; God will not spare them, though you cannot or will not; but you cannot say, God doth not love us or them; God loved Christ, yet will not spare him.

4. And especially should this be improved to give us great boldness and encouragement in prayer.

1. Because God loveth us. Usually, when we come to God in prayer, we draw an ill picture of him in our minds; as if he were all wrath and vengeance, and unwilling to be reconciled to man, or brought to it with much difficulty; therefore it concerneth us to obviate this prejudice, and to conceive of God in prayer, as one that loveth us; we have gained a great point, when we can come with this thought into his presence; I am now praying to a God that loveth me, and will do me good; yes, you will say, if I could come to that, I had gained a great point indeed; but what hindereth, when Christ came on purpose to show the love and loveliness of God to us? for our redemption came first out of the Bosom of God; and Christ's mission into the world, and dying for sinners, was the fruit of his love; and mainly it served for this end, to give us a full demonstration of the love of God, and his pity to the lost world of sinners, that when our guilt had made him frightful to us, we might not fly from him as a condemning God, but love him and serve him, and pray to him as one willing to be reconciled to us; light and heat are not more abundant in the Sun, than love is in God; what hindereth then, but that you come with this thought? But how shall I know that he loveth me? What things may assure me of it? What saith the Text? God spared not his own Son, but delivered him up for us all. There is, I confess, a twofold love; his general love, and his special love; his general love, which intendeth benefits to us; and his special love, which putteth us in possession of them; his general love to the lost world, and his love and mercy to us in particular, giving us the saving benefits purchased for us, and intended to us.

1. His general love to the lost world ; that is a great thing: The Devil seeketh to hide the wonderful love of God revealed in our Redeemer, that we may still stand aloof from God, as more willing to punish, than to save; and many poor dark creatures gratify his design and aim; are still seeking signs and tokens of God's love, or something in themselves to warrant them to come to God by Christ, and to persuade us that we shall be welcome if we do so; and because they cannot find anything in themselves, that he will admit them, they are troubled; but all this while, they are but seeking the Sun with a candle: What greater evidence of God's willingness to receive you, than the death of Christ, than the invitations of the Gospel? this is alone above all evidences of his love, He spared not his own Son, but delivered him up for us all. But herein we are like the Jews, who when they had seen many wonders wrought by Christ, would still have a new sign; the greatest sign is given already, Christ's dying for a sinful world. Men and Angels cannot find out a sign, pledge, and confirmation of the love of God above that; yet if that be not enough, we have another sign, the promises and invitations of the Gospel, which show his willingness to welcome sinners; salvation is offered not to named, but described persons; therefore if we are willing to come under these hopes upon Christ's terms, these must satisfy our scrupulous minds, that there is no bar put to us, but what we put to ourselves by our refusing the grace, as God offereth it. Certainly God's love and mercy to mankind is our first motive, and his will • ngness to impart good things to them upon his own terms; and surely, he is well-pleased with our acceptance of them; 'tis true 'tis said, • John 4.19. We love him because he loved us first. But the first motive to draw our hearts to him, is not his special elective love to • s above others, for that we cannot know till we love him; but his common love and mercy to sinners, and that was manifested in Christ's being sent as a propitiation for our sins, and not for ours only, but for the sins of the whole world, 1 John 2.2. This is that which is propounded to us to recover and reconcile our alienated and estranged affections to God, 2 Cor. 5.19. God was in Christ reconciling the world to himself. This grace God offereth to us as well as to others, namely, that God for Christ's sake will pardon our sins, if we will but forbear further hostility, and enter into his peace: None are bound to believe that God especially loveth them, but those that are specially beloved by him; for none are bound to believe a falsehood; and a falsehood it is to us, till we have the saving effects and benefits; and therefore it is not the special, but the general love of God, which draweth in our hearts to him; yea, his Saints, after some testimonies received of God's special love, make this to be the great engaging motive, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himself for me.

2. There is a special love, when this grace is applied to us, Eph. 2.4, 5. But God, who is rich in mercy, for his great love, wherewith he loved us when we were dead in trespasses and sins. He did not begin to love us when we were converted; that is of a more ancient and eternal rise; but then he did begin to apply his love to us; and this no ordinary, but great love; when God was angry with us, and pronounced death on us in the sentence of his law; then he quickened us and reconciled us to himself, when his law represented him as an enemy, and in the course of his Providence he appeared as an enemy, and the apprehensions of our guilty fears bespeak him an enemy; then did God for Christ's sake bestow his converting grace upon us: Now 'tis a great advantage to draw nigh to God as a reconciled Father, and actually in covenant with us; surely this is and will be the object of our everlasting love and joy, Rom. 5.18. And a notable prop of confidence in prayer; could we once believe that he dearly loveth us, and is actually reconciled to us, and taketh us for his children, and delighteth in our prosperity: Oh how cheerfully should we come into his presence, John 16.27. The Father himself loveth you, because you have loved me, and believed that I came out from God. We have then not only his own intercession, but the Fathers especial love, as the ground of our audience and acceptance. Now this particular interest dependeth on something wrought in our souls by the holy Spirit; our Lord mentioneth two things; their faith in Christ, and love to God, or a thankful acceptance of him as our Lord and Savior; love to God, or a thankful obedience to him, John 14.22, 23. We cannot perceive our special interest in the love of God, but by the evidences of our sincerity; when we see God's love tokens in our hearts, faith and love wrought in us by his spirit, then we may know that he loveth us by this special love; the question is, Doth God love me? Hath he given his Spirit? How shall I know that? Answer, By the Effects; Do you believe in Jesus Christ? How shall I know my faith is sincere, and the faith of God's Elect? Doth it work by love? Gal. 5.6 How shall I know that I love God? The acts of sincere love are seeking after God, and delighting in him; if you cannot find the latter, the former is a comfortable evidence, Prov. 8.17. I love them that love me, and they that seek me early shall find me. The desiderium unionis, the desirous seeking love; if it be serious and earnest, it is sincere, though you find not such delightful apprehensions of his grace to you; clear this once, and when you come to pray, you may know that God loveth you with a special love; the dearest friend we have in the world doth not love us the thousand part so much as he doth; nay, as Valdesso saith, the highest Angel doth not love God so much as he loveth the lowest Saint; God loveth like himself, becoming the greatness and infiniteness of his own Being; and with this persuasion pray to him.

2. God's love is not a cold and ineffectual love : That consists only in raw wishes, but an operative, active love, that issueth forth to accomplish what he intendeth to us, though by the most costly means, and at the dearest rates; God is good and doth good, Psal. 119.68. He hath a love to us, and will do good to us; our love many times goeth no further than good wishes, and good words; be warmed, be clothed ; but give not those things which are needful to the body, Jam. 2.26. Our Lord rested not in kind wishes, but giveth a full demonstration of his love; if Christ be needful for the Saints, they shall have him, God spared not his own Son.

3. 'It is a great love, such as may raise our wonder and astonishment, and so may enlarge our expectations and capacities for the reception of other things, Eph. 3.18, 19. That ye may with all saints comprehend what is the heighth and breadth, the length and depth, and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God. There is such an infiniteness and immensity in this love of God in Christ, as raiseth our desires and hopes to expect all other things from him, which belong to our happiness; if God will do this, what will he not do for those whom he loveth? he that hath given a talent, will not he give a penny? We confidently go to one with a request, who hath done some great thing for us already: What greater thing could there be, than his giving his Son to die for a sinful world? John 13. 13. Greater love hath no man, than that he lay down his life for his friends. We were not friends in state, but only friends in his purpose; nay, we were actual enemies, but reconciled and brought into friendship by his death: No man can express greater love to his dearest friends, than to adventure to die for them: This did Christ for us.

4. 'Twas a love expressed to us when our case was not only difficult, but desperate and remediless, as to any other agent, Isa. 56.16. And he saw that there was no man, and wondered that there was no intercessor, therefore his own arm wrought salvation for us. Psal. 40.8. The redemption of the soul is precious, and ceaseth forever. Like perplexities often occurring in the Churches case, 2 Chron. 22.12. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are unto thee. And Esth. 3.14. When the writing was signed and sent abroad by all posts for the destruction and extermination of the Jews, the City Shushan was perplexed.

5. Tho we cannot absolutely determine of the success as to particular events, yet this giveth good hope and confidence towards God.

1. As to particular events, no absolute certainty ; For God promiseth not all that you desire, or think that ye want in bodily things.

2. Many things are necessary to serve the order and harmony of his Providence in the communities and societies wherein we live : And God may deliver his people in such a way, and by such means as they never dreamt of; as Paul's going to Rome ; therefore for the way, his Wisdom must be the Judge, not our partial conceits.

3. As to temporal events we must pray with submission, 1 John 5.14. And this is the confidence that we have in him, that if we ask anything according to his will, • e heareth us. 'It is not always necessay for us, that we should have love and respect from men, and never be tried and exercised with want, or pain, or suffering.

2. This giveth good hope. 1. Because it is for Christ's sake that he fulfilleth all promises to us; and so giveth us deliverance in any strait or present exigence.

2. Because we are heard in what we ask for God's glory and our own good; so our prayers are accepted.

1. God's glory ; but he must choose the means; the end is granted, the prayer is not lost, but rewarded as an act of our sincerity.

2. For our good, that is the chiefest good, Rom. 8.28. All things shall work together for good to them that love God: The great promise is eternal salvation, all things else subordinated to it; if you beg ease for the flesh, merely for its own sake, or worldly prosperity to please the flesh, you bespeak your own denial, Christ puts no such dross in his golden Censer.

3. USE is to persuade you to get an actual interest in Christ: By receiving him when God offereth him, and is willing to give him to you, John 1.12. Faith is a broken-hearted and thankful acceptance of Christ, and a giving up ourselves to him by an entire and unbounded resignation, 2 Chron. 30.8. Yield up yourselves to the Lord, to be sanctified and governed by him.

SERMON XLIII

W E have done with the general triumph of believers, and considered what supported them against the fear of evil, and the fear of death, viz. the hope of good: Now the Apostle descendeth to particulars; and the first ground of a believers trouble, is sin; the guilt of which raiseth many doubts and fears within us, all which are removed by Justification; now Justification is opposite to two things, Accusation and Condemnation; the one maketh way for the other; for those that are justly accused, are also condemned; as 'tis opposite to accusation, so to justify is the part of an advocate, as to condemnation, so to justify is the part of a Judge: A believer is upon good terms in both respects; there are no accusers before God, that we need to be afraid of, and they may with comfort appear before the bar of their Judge; if we are impleaded, we may stand in the judgment, as to accusation here, and as to condemnation hereafter; accusation may seem to infringe our present comforts, condemnation make void our future hopes: But things present and to come are both ours.

The Apostle beginneth with the accusation in this verse, and speaketh of condemnation in the next, Who shall lay anything, &c.

In which Words observe,

• 1. A question or bold challenge of faith, Who shall lay anything to the charge of God's elect?
• 2. The reply or answer, 'It is God that justifieth. The question or interrogation intimateth the matter of our trouble, something that may be laid to our charge; the answer, the ground of our support and comfort, which is God's free Justification by Christ: In the challenge or question, First, What is denied, having anything laid to our charge. Secondly, The persons concerned, God's elect. Both must be explained.

1. The question implieth a denial, not simple and absolute, but in some respects; not as if no accuser, for the Devil accuseth us, Rev. 12.10. He is called The accuser of the brethren, who accuseth us before God day and night. And the world accuseth us: It accused Jeremiah, Jer. 37.13. as a revolter to the Chaldeans, Amos 7.10. as a mover of sedition: Paul as a pestilent fellow, and a mover of sedition: and in general, all Christians, 2 Cor. 6.8. As deceivers and yet true. Our own consciences accuse us, Rom. 2.15. 1 John 3.20. For if our hearts condemn us. And David, Psal. 25.7. saith, Remember not the sins of my youth.

2. Nor is it to be understood as if there were no ground for the accusation; the Devil is 〈 in non-Latin alphabet 〉 , not a whisperer or a slanderer, but an impleader in a Court of J • stice before the Tribunal of God; 〈 in non-Latin alphabet 〉 , That's an adversary in law; one that joineth with us in plea of law; he may slander us as he did Job, that he was a mercenary man, though perfect and upright, Job 1.8, 11. But too often there is too much ground for the accusation: The world accuseth us, but we often give them too great occasion, 2 Cor. 11.12. That I may cut off occasion from them that desire occasion ; our hearts accuse us for committing and omitting many things, contrary to the law of God, James 3.2. in many things we offend all; so that 'tis not an absolute denial of a legal accusation: How then can the Apostle say, Who shall lay anything to our charge ? I answer, 'tis to be interpreted as to the success; they cannot prevail in the plea; if they charge, Go I will discharge. The Devil is often a slanderer; the world raileth, conscience may give a wrong judgment; but when the accusation cannot be wholly denied, yet there is a remedy for the penitent believer: 'tis in vain to accuse those, whom God upon just reasons acquitteth. God is not in danger to be mistaken by false accusation, or to do us any injustice; but when our real guilt is before our face, and the malice of Satan will seek thereupon to procure our condemnation, yet there are just reasons to be presented before him to procure our pardon.

2. The persons, God's elect, who in justification are considered, not as elect, but as effectually called, for the order is set down, verse the 30 th. whom he did predestinate, them he called; and whom he called, them he justified. Those whom God hath chosen before the foundation of the world, and now truly believing in Christ, these are justified, for otherwise they are condemned already, John 3.18. Children of wrath as well as others, Eph. 2.3. for we must consider the elect as to the purpose of his grace, or the sentence of his law; for till the elect are effectually called and justified, they are children of wrath as well as others.

2. The reply and answer, 'tis God that justifieth. This implieth two things, first, his finding out a way to acquit them, according to the terms of the Gospel, as when all men were 〈 in non-Latin alphabet 〉 obnoxious to God's vengeance; but now a clear and sure way of pardon, Rom 3.19, 20, 21, 22. Now we know, that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin; but the righteousness of God without the law is manifested, being witnessed by the law and the Prophets; even the righteousness of God which is by faith of Jesus Christ, unto all, and upon all that believe. There is mercy for all penitent believers, to accept and bless them.

2. He doth actually acquit all those that submit to these terms, Eph. 1.6. Who hath accepted us in the beloved, to the praise of his glorious grace. The Covenant setteth down the terms; and by performing them, we are capable of this benefit of Absolution.

Doctrine. That no charge or accusation will take effect, to prejudice the acceptation of them whom God justifieth.

1. What is justification? It consisteth in two things, first in the pardon of • ll our sins; secondly, in the acceptation of us as righteous in Christ. The first is necessary, for God doth not vindicate us as innocent, but pardoneth us as guilty: those that are imple • ded before his Tribunal, are all sinners, and sinners are not vindicated, but pardoned; and the Apostle describeth justification by the pardon of sin, Rom. 4.6, 7. As David describeth the blessedness of the man to whom the Lord imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, whose sins are covered. God in justifying his people against the imputations of the world, doth bring forth their righteousness as the noon-day; but in justifying them against the accusations brought before his own Tribunal, doth not vindicate our innocence, but show his own mercy in a free discharge of all our sins. This is sometimes set forth in Scripture by the blotting out of all our transgressions, as Isa. 43.25. I even I, am he that blotteth out thy transgressions, for my own names sake, and will remember thy sins no more. As we are no more cha • ged with what is cancelled or blotted out of a debt-book; so Isa. 38.17. Thou hast cast my sins behind thy back, as men cast behind them such things as they list not to look on; and Micah 7.19. Thou wilt cast our sins into the depth of the sea ; as that which is cast into the sea is lost, forgotten, and cannot be recovered; so sin shall not be brought into the judgment against the pardoned sinner.

2. In accepting us as righteous in Christ, who died for our sins to reconcile us unto God; and therefore sometimes he is said to be made righteousness to us, 1 Cor. 1.30. and we are said to be made the righteousness of God in him,