Grace Mercy and Peace, Sermon 1
GRACE, MERCY, AND PEACE, CONTEINING
1 Gods Reconciliation to Man,
2 Mans Reconciliation to God.
By Henry Denne An unworthy ſervant of the Church,
Not by Arms nor by power but by my ſpirit ſaith the Lord of Hoſts, Zach: 4.5.
LONDON, Printed for the Benefit of the City of Rochester.
A Prayer.
O Lord God, Father of our Lord Ieſus Chriſt, who hast given commandement unto thy Apostles and Ministers to preach the Goſpell to every Creature; Bel old O Lord the oppoſitions; and threatnings, which the enemyes of thy Grace have breathed forth against thy truth, and thy ſeruants for thy truths ſake. How they gnaw their toungs for paine, and blaſpheme the God of … not repenting them of their deeds. Behold the troopes that are aſſembled together against the Lord, and against his anointed ſonne Ieſus Christ; for to to doe whatſoever thy hand and thy counſell hath determined before to be done. Now let the Lord grant unto his ſeruants, that with all boldneſſe they may ſpeake thy word, being nothing terrified by the Adverſarie: That the light of the Grace of God, may ſhine in the hearts of his people, that the man of ſin and ſonne of perdition may be destroyed by the brightneſſe of thy comming Amen.
Acts 10.36.
Preaching Peace by Ieſus Chriſt.
IT was our Saviours Commandement unto his Apoſtles Luke 10 into whatſoever City ye come ſay vntounto them the Kingdome of God is come nigh unto you verſe. 9. And into whatſoever houſe ye enter firſt ſay peace be unto this houſe, And if the ſonne of peace be there your peace ſhall reſt upon it: if not, it ſhall turne to you againe verſe 5.6. I am this day by the providence of the Almighty, comea ſtranger to your City, And now what fitter ſubiect, can I thinke of for a duplicate page duplicate page ſtranger to ſpeake unto ſtrangers than the glad tidings of Peace by Ieſus Chriſt.
Cornelius the centurion, with his kinſmen, and neere Friends, are the Auditors Peter is the preacher. And this text a part of that ſermon at the preaching whereof the Holy Ghoſt fell on all them which heard the word. verſe. 44. O that the Lord would vouchſafe that the like effect may this day follow the preaching, of the word of this life. That as many as heare me this day; may goe away, filled with the fullneſse of God. Peter doth ſeem to ſay in effect, thus much, you are heere met together, to attend unto the word of ſalvation, delivered from my mouth, I can preachto you no other goſpel, then that which was before by the Prophets declared unto the children of Iſraell, in due time to be revealed (that is to ſay) Peace by Ieſus Chriſt he is the Lord of all.
The Propoſition from theſe words, is that, the Goſpell, is a Doctrine of Peace, by Ieſus Chriſt.
This Doctrine propounded, needeth not ſoe much proofe, as explication namely, to ſhew unto you, what manner of Peace this is which is holden forth unto you, by the tender of the glorious Goſpell. I hope you doe not expect, that I ſhould this day declare unto you, any outward, temporall, or worldly Peace; in the middeſt of theſe diſtempers, I would I might, and be yet a true Prophet. The Peace which is the ſubiect of the Goſpell is like the Kingdom of Chriſt, [being indeed a part of it] not of this world: Iohn 18.46. The Peace which came by Ieſus Chriſt, is not an earthly Peace, our bleſſed Saviour will not, that you ſhould entertaine, or harbour ſuch a thought, as this: Thinke not that I am come to ſend Peace on earth, I came not to ſend Peace, but the ſword; for I am come to ſet the daughter in law againſt her mother in law, and a man … ſhall be they of his owne houſhould: Math. 10.34. If any one then ſhall preach unto you, that if you will imbrace the Goſpell, you ſhall have outward Peace, and proſperity: Is not this the preſuptious man ſpeaking His owne words: Is not this the prophet propheſying in his own name, whom the Lord hath not ſent? If any chriſtian ſhall embrace the Goſpell, in hope to attain outward felicity and proſperity, let me tell him, his thoughts wander from the truth, and he erreth, not knowing the Scriptures, for if any man will come after me, let him deny himſelf, & take up his croſſe, and follow me. Mat. 16.24. And all that will live godly in Chriſt Ieſus muſt ſuffer perſecution. 2 Tim. 3.12. Heare we alſo what Paule ſaith. 2. Cor. 11.23.24.25. verſes. In ſtripes above meaſure, in priſons more frequent, in deaths oft, of the Iews five times received I fourty ſtripes ſave one, (that is in all 195. ſtripes) thrice was I beaten with rods, once was I ſtoned, thrice I ſuffered ſhipwrack, a night and a day have I been in the deep, in iorneying often, in perils of waters, in perils of robbers, in perils by mine owne countrymen, in perils by the heathen, in perils in the city, in perils in the wilderneſſe, in perils in the ſea, in perils amongſt falſe brethren, In wearines and painfullneſſe, in watchings often In hunger and thirst, In fastings often, In cold and nakedneſſe, what a catalogue of evils, what an inventory of afflictions have we here? And yet all this and more is the portion of a laborious Apoſtle. And if we will ſeek for a true and ſincere Miniſter of the Goſpel, we ſhall, aſſoon find him in poverty and nakedneſſe, as jetting up and down the ſtreets with attendants at his heels, we ſhall aſſoon find him in the univerſitie of Newgate, or ſome other priſon, as in great mens houſes, we ſhall aſſoon him in a cloud of reproach, as in a fat benefice or Cathedrall dignity, we ſhall aſſoon finde him at the Bar accuſed, of hereſie, condemned for blaſphemy as in the Courts of Kings, or Princes: for to the inſtruction and conſolation of the people of God be it ſpoken, they ſhall put you art of their Synagouges, yea the time cometh, that whoſoever killeth you, will think that he doth God ſervice John 16. Seing then that it is clear, that it is no worldy peace, it remaineth yet to ſhew you what peace this is which the Goſpel preacheth. It is not an externall peace, but it is internall. yea eternall; It is a laſting, yea an everlaſting peace, A peace which no tounge is ſufficient to expreſſe, nor heart to conceive it is even the love of Christ that paſſeth knowledge Eph. 3.19. It is even the peace of God which paſſeth al. yea angelicall underſtanding If ſome great and … angell ſhould undertake to declare this peace to you am conſident he would confeſſe his abilities too weak, how much more I that am but duſt and aſhes? Surely when I ſhall have told you all that I am able I ſhall not tell you one hundredth part, & when you ſhall underſtand and believe all that you are able, you ſhall not attain unto the leaſt part of that glory which ſhall hereafter be revealed; though I am not able to ſpeak what you deſire, or the thing it ſelf deſerveth, yet I will endevout to ſpeak what I am able: And I ſhall commend unto you a twofold Peace, the firſt Deſcending, The ſecond aſcending. The firſt is the tidings of the love and reconciliation of the everliving God unto the ſonnes of men.
The ſecond declares the reconciliation of the ſonnes of men to the everliving and everloving God.
To ſpeak plain, firſt I will ſhew, how God comes to be reconciled unto men. Beare with the term reconciled although improperly ſpoken of him that was never an euemy. Secondly, I will ſhew you how we come to be reconciled unto God. For the firſt How doth God come to be reconciled to men?
I conceive now the drooping conſcience that ſits in darkneſſe under the cloudy apprelhenſion of an angry Iudge, under the fearfull expectation of a terrible account, to be given unto the conſuming fire, wil be very attentive to heare that which his heart ſo thirſteth after How God may be reconciled. Oh what ſhal I doe, ſaith the ſoule, to obtain the favour of God? What ſhall I doe to turn away his wrathfull diſpleaſure from me wherewith ſhall I come before him? or how ſhall I appeaſe him? Attend therefore and I ſhall declare that which thou wilt hardly believe, when it is told unto thee: for Lord who hath believed out report, and to whom is the arm of the Lord revealed, Iſa. 53.1. And yet that which I ſhall declare (if thou canſt believe it, will fill thy mouth with laughter and thy longue with ſinging, Pſal. 126.2 Take this propoſition, God is freely, and fully reconciled to the elect, and loveth them in Ieſus Chriſt without any previous diſpoſitions, without any qualifications, without any performances of conditions on their parts, unleſſe to be polluted and finful be a previous condition or qualification. This is a bold propoſition will the phariſee ſay, this is too good newes, to be true will the diſtreſſed ſoul ſay. But I ſay the Lord break your ſtony harts, & give you an heart of fleſh, that you may ſubmit to his righteouſnes. And I make no queſtion but the glorious grace of the father of our Lord Jeſus Chriſt, ſhal abundantly be manifeſted, The method I intend is 1 To prove the truth of this propoſition 2 To anſwer ſix obiections. 3 To make application. 1 For the proof, When Eve and Adam (in whoſe loins we all ſinned had eaten the forbidden fruit, and were now become guilty of condemnation. They hear the voice of God walking in the garden (which voice was this) thou haſte at en, and thou ſhalt dy) they hide thmſelves from the preſence of God, amongſt the trees of the garden; when man had ſinn'd & was in a deſpairing condition, having not ſo much wit as to think of a ſaviour much leſſe the boldnes to ask one at the hands of an offended God.
Now in this caſe behold the exceed-Love of God towards man, in giving and manifeſting the promiſed ſeed, aſwell to the terrour of Satan; as to the conſolation of mankind. And I will put enmity between thee and the woman, and between thy ſeed, and her ſeed, and it ſhall bruiſe his head, and thou ſhalt bruiſe his heel. Gen. 3.15 (See if I may compare the Creator, with the creature) how the Lords bowells doe yern upon man. And he cannot refraine himſelf, but that (leaſt man ſhould have been ſwallowed up with ſorrow) the bleſsing of the promiſed ſeed, ſhall be firſt declared, before the Lord pronounce, the leaſt curſe againſt man. Father Abraham receiveth the promiſe in the uncircumciſion of his fleſh. And unto Adam is the promiſe revealed, in the uncircumciſion of his heart; but leſt you ſhould think that ſome qualification in Adam, did forerun the manifeſtation of the promiſe, I will referre you unto that place of Scripture which (I am reſolved) ſhall never ſlip out of my remembrance (and I hope the like of you) 2 Tim. 1.9. VVho hath ſaved us, and called us with an holy calling, not according to our works, but according to his own purpoſe and grace which was given us in Chriſt Ieſus, before the world began. What … there, that is not comprehended in this word grace? here you ſee that grace was given before the world began. Now what conditions or qualifictions were there in us before the world began? We may ſafely therefore ſay that the grace of our God was before all conditions, &c unto this we will adde in the next place one text, that like a diamond caſteth his luſtre in the dark, and miniſtreth a great meaſure of the ſpirit Eph. 2.4.5. God who is rich in merciemercy for his great love wherewith the loved us, even when we were dead in treſpaſſes and ſinnes hath quickened us together with Chriſt (by grace ye are ſaved.] What if I ſhall now prove ſo bold, as to make ſuch a ſtop at ſinnes, as ſhall ſhew that that part of the ſentence is referred to that which went before, ſo that we may ſay in plain terms that God loved us with his great Love, even when we were dead in treſpaſses and ſins. If I ſhall read it thus, the text will bear it either in the originall, or in other tranſlations. But if any froward perſon ſhall ſay that I doe iniurie in reading it thus and that this clauſe [dead in treſpaſſes & ſins ought rather to be referred to quickened, which followes after then to the verb loved, which goeth before Let this man know that the ſence will be one and the ſame: for when God quickened us, then he loved us, with his great love, His love being the cauſe of quickening: the effect of his Love, But thou ſayſt we were quickened when we were, dead in treſpaſses and ſins. Therefore we conclude, we were loved with his graet love when we were dead in treſpaſſes and ſins For further confirmation I muſt intreat you to conſider what is written by the Apoſtle Rom. 9.11.12.13 verſes. For the children being not yet born neither having done good or evill, that the purpoſe of God according to election might ſtand not of works, but of him that calleth, It was ſaid unto her, the elder ſhall ſerve the yonger, as it is written Iacob have I loved, but Eſau, have I hated. Now you ſee Gods love ſet upon Iacob, where were Iacobs qualifications? he had neither done good nor evill. Therefore it is plain that God loved him before any qualification. But ſome may confeſſe that the Lord loved him indeed, before he had done good or evil And yet may perchance ask a queſtion upon a ſuppoſition, ſaying, ſuppoſe that after Iacob was born, he ſhould have led a wicked and perverſe life, ſuppoſe that for ſome yeares, he ſhould have been a notorious, and prophane perſon, would or could the Lord have continued his love to ſuch a perſon as this? I anſwer boldly yea; for Gods love and mercy, are mercies of eternity, the mercy of the Lord is from everlasting to everlaſting, upon them that feare him Pſal. 103, 17, not only to everlasting, as eternall in reſpect of time to come, but alſo from everlasting, age etnall in reſpect of that which is paſt, Gods mercies are not onelyonly without beginning, but alſo without ending, as it is ſo often repeated even 26 times, Pſal. 136. his mercy endureth for ever. This is it that is written by the prophet, I the Lord, I change not, Therefore yee ſonnes of Iacob are not conſumed. Mal. 3.6. Would you know the true reaſon, why the ſons of Iacob are nor conſumed, it is this, I change not: ſhould the Lord change as often as we change: ſhould his love increaſe and decreaſe towards us, as often as our love to him, and obedience to his Maieſty, ebbeth and floweth, the Lord ſhould be more variable then the wind, more changeable then the Moon, that the Lords love altereth not, although it hath beene ſufficiently proved by that which hath been ſpoken, yet to the praiſe of the glory of his grace, I will proceed to ſhew you, by more reſtimonies that the Lord loveth all his elect, with his great love, even then, when as they lie weltring in their ſinnes, & tranſgreſſions. VntoUnto this the Holy Ghoſt bears witneſſe, Rom. 5. verſe. 6. When we were yet without ſtrength, in due time Chriſt died for the ungodly. For whó Chriſt died, them the Father & the Son loved; but Chriſt died for the ungodly, that were without ſtrength, Therefore ſuch were undoubtedly beloved of God. Leſt wee ſhould think the firſt of theſe propoſitions to be weake, it is confirmed, verſe 8. God commendeth his love to us, in that while we were yet ſinners Chriſt dyed for us. And very worthy of obſervation is that which is ſpoken verſe 10; When we were enemies we were reconciled to God by the death of his Sonne. Here we have more proved than I have yet undertaken; for my task is to prove, that God was reconciled to us whilſt we were enemyes. This text ſaith not onelyonly ſo, but that we were recontiled to God when we were enemies: But of this more ſhall be ſpoken hereafter, only for the preſent we diſire to have it granted, that when we were reconciled to God, he was without all doubt reconciled to us; for our reconciliation to him, is not the cauſe of his reconciliation to us, but contrary his reconciliation to us, is the cauſe of our reconciliation to him, Now let us ſee the argument once againe, For whom Christ died: thoſe he loved. But Christ died for vngodly, for ſinners, for enemies, Therefore hee loved ememies, ſinners, ungodly. And with ſuch a love, as is not onelyonly verball, but reall, not in word but in deed & in truth, as doth already appeare by his death, and will; yet more plainly appeare thoſe acts of love, communicated unto us, even when wee were in the ſtate of vngodlineſse, in the worſt eſtate and condition. Let us conſider that place ſo full of the glory of God, which is writen, Ezek. 16.2.3. verſes, unto the 15. verſe. Thou waſt cast out in the open field to the loathing of thy Perſon, in the day that thou waſt born. And when I paſſed by thee, and ſaw thee polluted in thine own blood, I ſaid unto thee in thy blood; yea, I ſaid unto thee in thy blood, …ive. Why doth the Lord uſe this Inſemination, In thy blood, In thy blood? … it not becauſe he knoweth how hardly we are drawne to beleeve the glory of his grace? and how ready we are to rob him of the honour of his infinite mercy? The Lord doth as it were ſay: I know you will wonder at this, that I ſhould ſay, Live, before you were waſhed, ſalted, or ſwadled, while you were in your blood,
But I remember the act of my grace which paſſed upon you even in blood. I he Lord loved us not becauſe we were waſhed and cleanſed, but therefore he waſhed and cleanſed us, becauſe he loved us. See the freenes of Gods love, God ſo loved the world, that he gave his onelyonly begotten ſonne that whoſoever believeth on him ſhall not periſh but have everlaſting life. Ioh. 3.16. This place is wel known unto you, it may be here lies hid ſomething, which many of you never diſcovered, namely that Chriſt given is the effect of Gods love, not the cauſe. And that the love of God goes before the gift of his ſon as the cauſe goeth before the effect. He therefore gave his ſonne, becauſe he loved.
If this ſeem ſtrange, that Gods love ſhould be more ancient, in order of cauſes then the gift of his ſonne, Becauſe that in him God doth communicate all things unto us, I anſwer, that Chriſt is God manifeſted to him in the fleſh. 1 Tim, 3.16. And that all the bleſſings of that love, wherewith the Lord loved us eternally, are manifeſted onelyonly in Chriſt Ieſus. And in him they are fully manifeſted to have been for ever in the boſome of the Father: So that for us to ſay or think, that Chriſt purchaſed the love of the Father for us, is that which I am confident the redeemer of the world will not chalenge unto himſelf. But ſay (as in another caſe) it is not mine to give, but it was given to them, to whom it is given before the foundation of the world was laid, This is all that I am able to ſpeak, unleſſe it ſhould be lawfull for me, in ſo reverend a myſtery, to uſe a diſtinction, and to conſider in the love of God the original of his love, and the continuation thereof, and to ſay that the original of his love was before the gift of his ſonne, as the cauſe before the effect But that the continuation of love, is to be referred unto the propriation of the redeemer, as the effect of that ſacrifice which he offered, To ſpeak plain, Gods love was before the gift of his ſon, as the cauſe before the effect. But the continuation of that love, that he ſhould loveus for ever, requires a foregoing propitiation & ſatisfaction. But when we ſhal ſay thus, we fall into a depth unſearchable, when we ſhall ask why the continuation of his love ſhould rather require a foregoing propitiation, then the originall ſetting of his love upon us. I confeſſe I cannot tell what to ſay, for to cleare this; but tremble to ſpeak of this glerious myſtery, And deſire to refer my ſelf to the iudgement of the ſpirituall, who are able to iudge all things, and to be inſtructed by them, whether it be not ſafer to reſt, in that which was ſaid before, then with ſubtilty of diſtinctions, to wade into the depth unſearchable. We ſee the great love of God to us in our bloud, how that he ſo loved us, that he gave us his ſonne, I will now be bold to ſtep a ſtep higher, if higher may be, and to ſhew you that God did not onelyonly love us in our bloud, with his great love; But that his love to us in our broud was as great as ever afterwards. He loved us, I ſay, with as great love when we were in bloud and polltion as he did afterward when we were cleanſed. I know the Phariſee will ſtamp at this, and ſay, Doth God love us aſwell before converſion as after converſion? Did God love Paul, with as great a love when that he perſecuted the Church, as when he preached the Goſpell? I will anſwer boldly, yea he did, And that I ſhall by the aſſiſtance of God prove unto you, againſt men, or de ills who ſhall oppoſe it. That God loved us being dead in treſpaſſes and ſinnes, you have heard proved: now give mee leave to propound a queſtion, Whether this great love wherewith God loved ſinners, be not his infinite love like himſelf? nay, whether is it any other thing then him ſelf? God is love. 1 Ioh. 4.16. If this be granted that Gods love is infinite to ſinners, that it is like himſelf, yea, that it is himſelfe: for love in God is not a quality: Then it will be plaine, that his love is not capable of increaſe or decreaſe, but is alwayes one and the ſame. The difference is in us, whoſe apprehenſions doe often increaſe and decreaſe. Again, is not the love of God to be weighed by the pledges of his love? But we ſhall find the greateſt pledges of his love to be given unto ſinners even in the ſtate of ungodlineſſe. What greater pledge than the gift of his Sonne? In this God commendeth his love, &c. as before. Rom. 5.8. All the mercies of God are commendations of his love, but none like this: All other gifts are not comparable to the gift of his Sonne. He thht ſpared not his owne Sonne, but delivered him up for us all, how ſhall he not with him alſo freely give us all things? Rom. 8.32. If all things were laid in one ballance, and the Sonne of God in the other, no man doubteth, but that the Sonne of God would bee iufinitely beyond all things. Greater love than this hath no man, that a man lay down his life for his friend, John 15.13. But greater love hath God, in that he laid down his life for his enemies. In this was manifeſted the love of God towards us, becauſe that God ſent his onelyonly begotten Son into the world, that wee might live through him. Herein is love, not that we loved God, but that God loved us, and ſent his Sonne to be the propitiation for our ſinnes, 1 Iohn 4.9.10. Now that the Apoſtle ſaith, In this was manife sted the love of God. And, Herein is love, he doth it to this end, that hee might ſhew unto us, that Chriſt was the greateſt manifeſtation of Gods love: Hereby perceive we the love of God, That he hath laid down his life for us, 1 Iohn 3.16. Theſe ſpeeches are all comparative, ſhewing us that Gods louelove was manifeſt in nothing more, or rather nothing ſo much, as in the death of his Son. Abrahams love to God appeared in many things; but above all, in that he denied not his Sonne. For now I know thai thou feareſt God, ſeeing thou haſt not with-held thy ſonne, thine onelyonly ſonne from me, Gen, 22.12. May not we iuſtly ſay with admiration unto God, Now we know that thou loveſt us, becauſe thou hast not with-held thy Sonne, thine onelyonly Sonne, Thus you ſee God doth not onelyonly love us before converſion, but he loveth us with his great love, yea his greateſt love that ever was communicated to the creature: for greater love did God never manifeſt to the creature, than that hee ſhould give his Sonne. This may more fully appeare by ſeverall effects of the love of God, communicated unto men, by God, in and through his Sonne; before converſion, faith, &c. or any thing in us preconſidered. He hath choſen us in him before the foundation of the world. Eph. 1.4. Again, Hee hath predeſtinated us unto the adoption of ſonnes, by Ieſus Christ to himſelfe, according to the good pleaſure of his will, to the praiſe of the glory of his grace, wherein he hath made us accepted in the beloved, in whom we have redemption through his bloud, even the forgiveneſſe of ſinnes, according to the riches of his grace, verſes 5.6.7. In whom alſo we have obtained an inheritance, being predeſtinated according to the purpoſe of him, who worketh all things after the counſell of his own will, verſe 11. How many acts of God have wee here comunicated by his grace unto the creature, before repentance, faith, or converſion, or calling. We will adde to theſe one act of grace more communicated to the creature in the ſtate of ungodlineſſe. God juſtifieth the ungodly, Rom. 4.5. yea take wee ſanctificaiion in the common acception, may we not ſay God ſanctiſieth the ungodly. For men are not ſanctified becauſe they are godly, but godly becauſe they are ſanctified. Yea one thing more, even Calling it ſelf, effectual Calling I meane, goes before converſion, as the cauſe before the effect: for calling is not an effect of converſion, but converſion is an effect of calling. It is neceſſary that God call before wee can heare; yea that God open the heart before wee can receive. If I did think that theſe things needed proofe, I would ſpend time about it. You ſee now, Predeſtination, Chooſing, Redemption, Iuſtification, Sanctification, Calling, opening of the Heart, all of them gracious acts of God, communicated unto the creature before the converſion of the creature to God. Let us heare the Lord ſpeaking of his own work upon the creature, Eſay 57.18. Hee went on frowardly in the way of his heart; I have ſeen his wayes and will heale him, I will lead him alſo, and restore comforts to him, and to his mourners. Whom wilt thou heale? O Lord whom wilt thou reſtore? Even him whoſe wayes I have ſeen. What are thoſe wayes? Even frowardneſſe and perverſneſſe. Hee went in frowardly in the way of his heart. See againe, Eſay. 43.25. I, even I am hee that blotteth out thy tranſgreſsions for mine owne ſake, and will not remember thy ſinnes. Whoſe ſins will the Lord blot our? Looke wee back unto the 22. verſe, Thou haſt not called upon mee, O Iacoh, thou hast been weary of mee, O Iſrael, Thou haſt made me to ſerve with thy ſinnes, Thou hast wearied me with thine iniquities, verſe 24. See, Thou haſt been wearie of me, yea thou haſt wearied me. This is Iacohs qualiſication. This is Iſraels preparation. Then followes, I, even I, am he that blotteth out thy tranſgreſſions. As if the Lord would ſay unto his people, as he ſpeaketh by the prophet Ezek. Chap. 36.22. Say unto the houſe of Iſrael, Thus ſaith the Lord God, I doe not this for your ſake, O houſe of Iſraell, but for my holy names ſake, which ye have profaned among the Heathen, whither ye went, or as when Iſrael was neer the confines of Canaan The Lord ſpeaketh thus unto them by Moſes, underſtand therefore, that the Lord thy God giveth thee not this good land to poſsoſſe it for thy righteouſneſſe, for thou art a ſtiffnecked people. Deut. 9.6. As if the Lod ſhould ſay, I will blot out your tranſgreſſions. But I would have you know the riches of my grace. It is not any thing in you that moveth me unto it. For there is nothing in you but rebellion; but I doe it for my glory ſake. As the Prophet ſpeaketh in the name of the Lord, Eſay 48.8.9. I knew that thou wouldeſt deale very treachercuſly, and was called a tranſgreſſour from the womb: for my names ſake will I deferre mine anger, and for my praiſe will I refraine for thee, that I cut thee not off. This is all the qualification we bring unto God, to win his love and merciemercy: We are rebellious, we are prophane, we are a ſtiffe necked people. And if the Lord ſhould not love us, untill hee find lovely conditions in us, ſurely he muſt hate us for ever: If God ſhould not be reconciled unto us, untill we be reconciled unto him: he muſt continue our enemy for ever. Wherefore conſidering what hath been ſaid, we will be bold to conclude to the praiſe of the glory of his grace, that his love and merciemercy to us, is before all qualifications in us: that his love and mercy to us, is the cauſe of all qualifications in us. That his love towards us is as great before faith and converſion as after. There is no difference in him. But ſome will ſay, peradventure we grant that God thus loveth us, as is before prov'd; but it may be it was becauſe hee foreſaw we would be good, repent, beleeve, &c. Farre bee it from us to entertain ſuch thoughts. He that well pondereth what hath beene ſaid, ſhall well perceive, that God doth not therefore love us, becauſe hee foreſaw we will repent and beleeve, but therefore cauſeth us to repent, and beleeve in his time, becauſe he loveth us.
But to make this alſo more cleare, the holy Ghoſt declares, That the kindneſſe of God towards man, appeared not by works of righteouſneſse which we have done, but according to his mercy he ſaved us, Tit. 3.4 5. The paterne according to which God ſetteth his love upon man, was not any thing ſave his rich mercy, whereby it is plain, Not that wee loved him, but that he loved us, 1 Iohn 4.10. Yee have not choſen mee, but I have choſen you, Iohn 15.16. As our Father Abraham receiceived the righteouſneſſe of faith being yet uncircumciſed, and then received the ſigne of circumciſion, a ſeale of the righteouſneſſe of faith which hee had yet being uncircumciſed: So as Abraham was firſt righteous, and then circumciſed; not firſt circumciſed, and then righteous: So the children of Abraham are firſt beloved and then converted, not firſt converted and then beloved, And as God did not account Abraham righteous becauſe he foreſaw he would be circumciſed, But therefore he gave him the ſigne of Circumciſion becauſe he had made him righteous. So it is with the children of Abraham, God doth not therefore love them, becauſe he foreſeeth they will repent and believe, but therefore he cauſeth them in his time to repent and believe the Goſpel, becauſe he loved them. Thus have I done with the firſt thing propounded in the handling of this propoſition: The ſecond followes, namely the anſwer unto the ſeverall obiections. The firſt and greateſt is this, if God love the elect while they are yet dead in treſpaſſes and ſinnes, tand ſo love them with his great love, and with as great a love before couverſion as after, as is before proved. then how is it ſaid. Pſalm 5.5. Thou hateſt all the workers of iniquity?
And hither we may reſerre many places of Scripture of like nature. If God hate all the workers of iniquity, how can he be ſaid to love the ungodly? Thus you ſee in one ſhort ſentence, ſeemeth to be quite overthrown all that I have hitherto ſpoken. To wind out of this labarinth, which ſome having aſſayed, have further intangled themſelves (with invocation unto God for the wiſedome of his holy Spirit to guid us into the truth) I will firſt ſhew you what ſome have ſaid to clear this; and then I ſhall deliver unto you mine own iudgement: And yet, I hope, not mine owne, but the iudgement of the Spirit of God, and of moſt of the Saints of God. Firſt then, I find a great Cathedrall Doctor (moving the obiection, and labouring to give ſolution) to give us this diſtinction; That God hates the workes, but nor the perſons of his elect. I will not ſtand to queſtion, whether there may be ſuch a diſtinction admitted, or no, but will take it for grant; and yet I doe believe ſinne to be of that hideous nature, and the iuſtice of God ſo perfect, that he cannot but hate the perſon, unto whom hee imputeth, and upon whom he chargeth ſinne, if ſo be the perſon charged cannot give full, perfect, and preſent ſatisfaction. And yet will I not ſay, that the Sonne of God. upon whom all our iniquities, great and ſmall, were charged, was at any time, Filius odii, a ſonne of hatred (for the father was eternally well pleaſed with him) the reaſon is, that our ſinnes were no ſooner charged upon him, but that hee had given full and perfect ſatisfaction, being the Lamh ſlain from the foundation of the world, Rev. 13.8. Although the ſoreſaid diſtinction of perſon and workes, ſhould be granted, without further queſtion, yet give me leave to pronounce it nothing pertinent to the ſolution of the Obiection in hand: For the Text ſaith not onelyonly he hateth the works, but the workers, (that is, the perſons working) iniquite. Another anſwer is brought to untie this knot, by a jiugling diſtinction of a twofold love in God, namely, Amor benevolentiae, and, amor complacentiae, that the ſimple may underſtand, there is in God, ſay they, a love of well willing, and a love of liking. Now God (ſay they) loves his elect before their converſion, with the love of well-willing, but not with the love of liking. Like unto which we heare of a diſtinction not ſeldome, Of the love of Election, and the love of Iustification. God (ſay they) loves his elect with the love of Election, but not with the love of Iuſtification. Firſt of all, I deſire you to conſider, whether there be not more time then reaſon in theſe diſtinctions; the love of Election, and the love of Iuſtification, being not diverfities of love, or divers degrees of love, but divers manifestations of one and the ſame infinite love. As when a Father hath conveyed an inheritance to his Sonne, here is no new love from the Father to the Sonne, but a new manifeſtation of that love, wherewith the father loved the ſonne before. Secondly, how can it be that God ſhould not like the perſon whom he loves? There is indeed this difference betwen Humane love and Divine; Men commonly love becauſe they like: but God likes becauſe hee loves. Man cannot but love where hee likes. And I beleeve (ſpeaking of the perſon) God cannot but like where hee loves. To make ſuch differences of love in God, will I feare open a gap to many foule abſurdities. But ſuppoſe that theſe things could be ſo, it will appeare that God loves the perſons of his elect, not only with a love of Benevolence, but a ſo with a love of Complacence and liking: For this ia the voyc of the Father from heaven, This my beloved Son in whom I am well pleaſed, Matth. 3.17. Here is a revelation of the love of liking, I am well pleaſed: The Father is well pleaſed in his Son. With whom? Surely with thoſe unto whom hee had given his Sonne, that is, all his elect. Againe, this anſwer, if it were beyond all exceptions, yet it is very impertinent to the obiection: For the Text doth not onelyonly ſay, that God loveth them not with ſuch or ſuch a love, but in plaine terms it ſaith, that the Lord hateth them that work iniquity. Now what ſhall we ſay, that God loves a perſon with infinit a love, beyond expreſſion, or conceit, and yet at the ſame time, hateth the ſame perſon with that perfect hatred wherewith hee hateth all the workers of iniquitie. Let us take heed that we draw not a vaile before the face of God, and delude our ſelves and others with ſuch frothy and impertinent diſtinctions. But I have by this time bred a kinde of wonder in you; what I ſhall ſpeak, ſeeing that which other men have ſaid thus far, liketh me not. I anſwer therefore, that this clauſe, God hateth all the workers of iniquity, and God loveth the ungodly, are both in Scripture, and therefore both true; yet in a different ſenſe. The firſt, The Lord hateth all the workers of iniquity, is the voyce of the Law: the other, the Lord loves ſinners, is the voyce of the Goſpel, Now the Law, and the Goſpel ſpeak divers things; the one being the manifeſtation of Gods iuſtice, tells us what we are by nature: the other, being the manifeſtation of Gods merciemercy, tells us what wee are by grace in Ieſus Chriſt. The Law ſaith, that every ſinner ſhal be accurſed. The Goſpel ſaith, Ieſus Chriſt came into the world to ſave ſinners. The Law ſaith, God will by no meanes cleare the guilty, Exod. 34.7. The Goſpel ſaith, God juſtifieth the ungodly. The Law declareth wrath without forgiveneſſe: The Goſpel, Mercy, grace and peace in Ieſus Chriſt. Thus farre is the obiection anſwered; but yet all difficulty and ſcruple is not removed: For the Law, you will ſay, is an eternall veritie, whatſoever it ſaith, is true. I confeſſe it ſo, and one iot or tittle thereof cannot faile. But I ſay, with the Apoſtle, that whatſoever the Law ſaith, it ſaith to them only, who are under the Law, and to none other. I ſay again, that the righteouſneſſe of the Law is fulfilled by Chriſt for us all; yea in all that walk not after the fleſh, but after the Spirit, Rom. 8.4. So that although the elect of God are ſinners in the iudgement of the Law, Senſe, Reaſon, yea and oftentimes Conſcience; yet having their ſinnes tranſlated unto the Sonne of God, (in whom they were elected) they have the righteouſneſſe of the Law fulfilled in the Mediatour, and ſo become to be accounted righteous in his ſight; that as God on the one ſide delivered the innocent to death, as though hee had been a ſinner, being made countable for our ſinnes: So on the other ſide, God loveth, juſtifieth, cleareth the guilty and ſinners, as if they had been holy, righteous, and blameleſſe. The ſumme is this, that as Chriſt was no ſinner indeed, and yet a ſinner by imputation; ſo they that are Chriſis, are no ſinners by imputation, and yet ſinners indeed.
Thus much for the firſt Obiection. The ſecond followes.
Objection 2.
If God be reconciled unto us, before all condtions, &c. How is it that our Saviour ſaith, Matth. 6.15. If you forgive not men their treſpaſses, neither will your heavenly Father forgive you your treſpaſses. VntoUnto which may be ioined that which we have, Matth. 18.35. So likewiſe ſhall my heavenly doe alſo unto you, if yee from your heart forgive not every on his brother their treſpaſses. In which place we ſee, firſt, that unleſſe we forgive, God will not forgive us: Nay more, that God will reverſe the act of his mercy, if after hee hath forgiven us 10000. talents, wee ſhall not forgive 100. pence, wee ſhall bee delivered to the tormentors, until we pay the whole due. For anſwer to this Obiection, we muſt lay down two grounds; the firſt, That God rever reverſeth the acts of his mercy communicated to his Elect. For the gifts and calling of God are without repentance, Rom. 112.9. God is not a man that he ſhould lie, neither the ſonne of man that he ſhould repent, 1 Sam. 23.19. The ſecond ground, that Gods forgiveneſs of us is a fore-runner of our forgivenes of our brethren. And we cannot truly forgive our brethren, untill wee doe apprehend Gods forgiveneſſe of us. Shouldeſt not thou have had compaſſion on thy fellow-ſervant, even as I had pitie on thee? Matth. 18.33. And upon this ground the Apoſtle preſſeth the Epheſians unto kindneſſe and tenderneſſe of heart, forgiving one another, even as God for Chriſts ſake hath forgiven you, Eph. 4.3.
But then if this be ſo, what meane the foreſaid places, which ſtrengthen the objection? I anſwer: That forgiveneſſe is there to bee taken for the manifeſtation of forgiveneſſe: Except ye forgive men, neither will your heavenly Father ſo fully declare, and manifeſt himſelfe unto your conſciences; and ſo this place pertaineth properly to our reconciliation with God, not unto Gods reconciliation with us. That this is not a ſubtile evaſion, but the truth, appeares firſt by a place of Scripture; ſecondly, by the judgement of Interpreters upon a like place: The place of Scripture is found Luke 7.47. Her ſinnes which are many are forgiven her, for ſhee loved much. What have wee here? that this womans great love was the cauſe of remiſſion, or that it went before her obtaining of remiſſion, as Bellarmine contendeth? Verily no: but it is plaine, that her remiſsion obtained, was the cauſe of her love. Simon, ſaith our Saviour, A certaine creditor forgave two debtors frankly: whereof the one ought five hundred pence, the other fifty; which of the twain wil love him moſt? Simon anſwereth well, He to whom he forgave moſt. Our Saviour maketh the application; Seeſt thou this woman? Thou loveſt me a little, Thou haſt bidden me to dinner. But when I came into thy houſe, thou gaveſt me no mater for my feet; but ſhee, hath waſhed my feet with her teares, and wiped them with the haires of her head. My head with oyle thou diddeſt not anoint, but this woman hath anointed my feet with ointment. Thou ſeeſt, that I have forgiven thee a few ſinnes, and thou loveſt mee a little, but this woman hath much forgiven her: Therefore ſhe loved much: whereby we underſtand two things; firſt, that her love was not the cauſe of forgivenes, but forgiveneſſe a cauſe of her love. Secondly, That forgiveneſſe in this place includeth the manifeſtation of forgiveneſſe: many ſinnes are forgiven her, the ſenſe is this, it appeareth unto this woman, that I have pardoned a multitude of ſinnes for her. This is the Scripture.
The judgement of Interpreters in the Proteſtant Church, upon a like place, is occaſioned by an argument urged by Cardinall Bellarmine, and other poplings, againſt the Proteſtants, on this wiſe: If, ſaith he, the Proteſtants have pardon of all their ſinnes, in ſuch wiſe as they ſay they have, why doe they yet pray, forgive us our treſpaſſes? if they be already forgiven? The Proteſtants anſwer with one conſent: that they doe beg at the hands of God, greater certainty, and aſſurance of his grace towards them: the Petition forgive us our treſpaſſes, may well ſtand with aſſurance of pardon. The condemned perſon that is upon the ladder, having received the pardon of a gracious Prince, heares it read; is aſſured of it, and rejoyceth in it, yet this perſon being called into the preſence of the King, if he ſhould fall downe and ſay, Pardon mee my Lord the King; who could lay folly to his charge? So we having received the free pardon of ſinne at his hand already, yet as oft as wee come into his preſence wee cry to the glory of his grace, forgive us our treſpaſſes: for while we beg at the hands of God, that which we have before received, we doe magniſie his grace, that hath freely given it. Againe, who ſo ſure, and certain of pardon, but that he either needeth a greater aſſurance, or at leaſt that aſſurance to be by Gods mercy continued. Thus much for the ſecond objection. The third followeth. If God love us in bloud and pollution, as well before converſion, as after converſion; then to what purpoſe ſerve our faith and good workes? Firſt, I anſwer this objection indirectly, by propounding one queſtion; whether thou thinkeſt that thy faith and good workes can obtaine, or procure the love and favour of God. If thou ſayeſt no, then why doeſt thou make this objection? If thou ſayeſt yea, then I demand, who ſhall give thee faith and good workes? Shouldſt thou expect them from any other then from the hand of a loving God? Secondly, I anſwer directly, by ſhewing thee the true office of faith: Although faith do not procure Gods love and favour, yet is it to very good purpoſe, and exceeding precious: That you may know the love of God, and be ſealed with the holy Spirit of promiſe. In whom after yee beleeved ye were ſealed with the holy ſpirit of promiſe; which is the earneſt of our inheritance unto the redemption of the purchaſed poſſeſsion, unto the praiſe of his glory, Eph. 1.13, 14. The Originall reades it, In whom beleeving ye were ſealed: ſo that beleeving is ſealing, and an earneſt of the inheritance. Secondly, that beleeving you who were under darkneſſe, and in the ſhadow of death, and ſaw no light, yet I ſay beleeving yee might rejoyce with ioy unſpeakable, and full of glory, receiving the end of your faith, 1 Pet. 1.8. Rom. 15.13. The God of hope fill you with all ioy and peace in beleeving.
Thus you ſee your faith is to very good purpoſe, and yet not to that purpoſe, to obtaine the love and favour of God. Thus much for the office of faith; yet doe I not undertake, to ſet out unto you the whole office of that moſt precious gift, but on … ſo much as may ſerve to anſwer the preſent obiection. But ſecondly, to what purpoſe ſerve our good workes? I anſwer, to very good purpoſe alſo: namely, to expreſſe our thankfulnes to God, and our Lord Ieſus Chriſt, who hath delivered us from our enemies: That we being delivered might ſerve him without feare in holineſſe and righteouſneſſe before him all the dayes of our life, Luke 1.74, 75. We doe not ſerve God to obtaine deliverance by ſerving of him. But of his free grace obtaining deliverance wee ſerve him. Wee doe not ſerve God to obtaine ſalvation, but obtaining ſalvation freely by Ieſus Chriſt, we offer up our ſouls and bodies, a living ſacrifice of thankſgiving. I anſwer further, Thy good workes may bee profitable unto men, Tit. 3.8. but not unto God, who is of abſolute perfection, and needeth not any thing which thou canſt doe. Can a man be profitable unto God, as he that is wiſe may be profitable unto himſelfe? Is it any pleaſure to the Almighty that thou art righteous? or is it any gaine to him that thou makeſt thy wayes perfect? Iob 22.2.3. Thus you ſee the office of your faith and workes. Becauſe we ſay that God loves us as well before converſion as after, doe wee therefore make faith and workes void? God forbid. Muſt I needs put out my fire, becauſe I will not ſet it on the top of the houſe? No, I will keepe it within the chimney, which is the proper place. Woe be to that Citie, where the ſire ſhall overtop the houſes: fire is precious in the chimney, bur dangerous elſewhere. Precious is the gift of faith, if kept within his own ſphere; but if we ſhall begin to lift it up, and place it in the throne of Chriſt, what rock more dangerous to the ſoul? The Braſen Serpent was a great bleſſing ſo long as Iſrael looked at it by Gods appointment, to be healed of the bitings of the fiery Serpents. But when once Iſrael ſhall burne incenſe unto it, let it be Nehuſhtan, a peece of old cankred braſſe, 2 Kin. 18.4. Thus for the third obiection, the fourth follows.
If God love us with as great a love before converſion as after, then what need we take care what we doe? If we repent and beleeve, the Lord will love us never the better; If we neither repent nor beleeve, the Lord will love us never the worſe. Anſwer. I can hardly vouchſafe to give an anſwer to this obiection, becauſe the wiſe man adviſeth, Pro. 26.4. Anſwer not a Foole according to his folly, leſt thou bee like unto him. And yet I muſt give an anſwer, becauſe the wiſe man commandeth, verſe 5. Anſwer a Foole according to his folly, leſt hee bee wiſe in his owne conceit. Leſt if I ſhould paſſe by this obiection, thou ſhouldeſt triumph as if thou hadſt gotten the victory. I anſwer therfore with the Apoſtle, Shall we ſin that grace may abound, and ſhall we ſin becauſe wee are not under the Law, but under Grace? God forbid, Ron 6.15. This obiection was moved by cavelling ſpirits even in the Apoſtles time, well nigh 1600 years agoe, and you ſee the anſwer. And now the ſame ſpirit rageth in thee. But I thought what a cuſtomer vvee ſhould have of thee. Thou vvouldeſt make men beleeve, that thou art no Iuſticiary, no Papiſt, not one that ſeekes to bee iuſtified by thy workes. And yet if thy workes cannot obtain Gods favour, if they cannot procure an increaſe of his love, thou will preſently caſt off all, and give liberty to thy fleſh. Give me leave to ſpeak plain, Thou art hee that turneſt the grace of our Lord Ieſus Chriſt into wantonnes, whoſe end is deſtruction, whoſe God is thy belly, whoſe glory is thy ſhame, who mindeſt earthly things, Philip. 3.19. But bee it known unto thee, that the grace of God teacheth (other things, namely) to deny alungodlines and worldly luſts, and to live ſoberly, righteouſly and godly in this preſent world.
But I perceive by this objection, that thou accountedſt this a doctrine of libertie, to declare the free love of God in Ieſus Chriſt: and thou thinkeſt it were better to hide this from the people, and to terrifie them with Hell fire, with wrath, and iudgement, and with the fierie flaſhings of Mount Sinai, and to keepe them in bondage. I can hardly refraine from giving thee very evill language, that art thus preſumptuous and audacious to contradict the Lord Ieſus, who hath given commandement that the Goſpel of peace ſhould bee preached to all Nations. I will ſpare to ſpeake what I think, and commend unto thy conſideration the iudgment of one of our owne Countrimen, whoſe learning was by his adverſaries commended, whoſe conſtancie and patience in his martyrdome was admired: it was Iohn Fryth; who writeth to this effect: Thou maiſt preach hell and damnation, and the rendring of a terrible account to a ſevere Iudge, &c. ſeven yeares together, and yet not make one good Chriſtian man. Hee that would make a good Chriſtian, let the love of God be the firſt ſtone, which he layeth for the foundation. Thus hee ſpeaketh. And indeed what motive to obedience ſo ſtrong as love? Many waters cannot quench love, neither can the flouds drowne it, Cant. 8.7. What greater feare then that which proceedeth from love? If wee have an enemy whom we hate, wee ſheath a ſword it his bowels, or cleave his head with a Polax, and cry him no mercy: but how carefull are we not to do the leaſt iniury to a friend? if we tread on his ſinger, we are ſory at the heart. What greater aggravation of ſinne, then to ſin againſt love? Were not he an ungracious and rebellious ſonne amongſt men, who ſhould reaſon thus: I have an indulgent Father, who loveth me exceedingly, deemeth nothing too good for me, who hath given mee aſſurance and poſſeſſion of his whole inheritance, therefore I will ſurely neglect him, I will ſhew my ſelfe undutifull againſt him, I will no more regard his commands, or attend unto his precepts, but whatſoever will grieve him, that will I doe. What heart could not afford to caſt a ſtone at the head of ſuch a ſonne of Belial as this, to daſh out his brains? For ſhame let the mover of this obiection bluſh, and hide his head, let him conſider his folly. The caſe is thine, thou art the man; becauſe God aboundeth in free love, mercy, and kindneſſe, therefore thou wilt abound in wretchedneſſe. I ceaſe to ſpeak any farther of this to thy greater ſhame. The fifth obiection followes, which is indeed more mannerly than the former.
Object. 5.
If God love us, bee reconciled unto us, before our faith and our converſion, then a man may poſſibly dye without faith, and yet be ſaved.
I anſwer: This followeth not, becauſe God hath ingaged himſelfe to the contrary: which if he had not dore, much might have beene ſaid. But wee ſee, hee that cannot lye, hath ingaged himſelfe unto his people: I will put my Law into their hearts, & in their minds will I write them, Heb. 10.6. And all ſhall know me from the leaſt to the greateſt Heb. 8.11. All thy children ſhall bee taught of God, Iohn 6.54. Iſaiah 54.13. So that we ſay, He that beleeveth not ſhall bee damned. Not becauſe his believing doth alter or change his eſtate before God; but becauſe the God of truth hath promiſed, that hee will not onelyonly give us remiſſion, but that he wil alſo give faith for our conſolation; and ſo faith becommeth a note and mark of life everlaſting, and finall infidelity a ſure … of eternall condemnation; that whoſoever, or whatſoever he be in life or converſation, yet hee that beleeveth not ſhall be damned. Thus much for the fifth.
Object. 6.
The ſixth obiection: If God love us as you ſay, why doth he ſuffer us to live in 20.50. or 60. yeares?
I anſwer: What art thou that replieſt againſt God? How unſearchable are his judgements, and his wayes paſt finding out? Rom. 11.33. Againe, let us aske Paul, why the Lord ſuffered him (being an elect and choſen veſſell) to perſecute his Saints unto death and bonds, and to cauſe many to blaſpheme; and hee will tell us, that in him firſt Ieſus Chriſt might ſhew forth all long ſuffering for a patterne to them which ſhould hereafter beleeve on him to life everlaſting, 1 Tim. 1.16. Thirdly, thou mayeſt as well obiect, ſeeing that God is of infinite power, why doth he ſuffer ſinne in the world? if thou ſhouldeſt, the Lord will give anſwer, My grace is ſufficient for thee, 2 Cor. 12.9. Thus farre for the obiections, now wee come to the third thing propounded, The application of what hath been ſpoken.
Applicat. 1.
In the firſt place we will obſerve the difference betweene the true Religion and the falſe, from that which hath been ſpoken. There are many religions in the world. And it fareth with diverſities of Religions, as with diverſities of opinions: there is a poſſibility that they may be all falſe, but it is altogether impoſſible that they ſhould be all true. There is but one true Religion, but there are many falſe: the falſe Religions ſeeming to differ exceedingly amongſt themſelves, in very many things even in the obiect of worſhip, and in the matter, and manner; yet be they never ſo different, there is one common foundation, wherein they doe all agree, and wherein they differ from the true. The true Religion propoundeth unto us a God in chiefe reconciled, pacified, pleaſed, a juſtice already ſatisfied, a propitiation made, ſinnes taken away: and we have not one jote, not one apex in all the new Covenant to be found of reconciling God to us, but of our reconciliation to God: The new Covenant manifeſteth unto us a God already reconciled to us, and the whole miniſtery of reconciliation propoundeth our reconciliation to God. Now this is the common character of all falſe religions of what ſort ſoever, Iews, Turks Papiſts, phariſaicall Proteſtants, Heathen, all propound in ſome degree or other, an angry God, a deity not reconciled, and then preſcribe certain means and ſervices whereby to appeaſe his wrath, and to quench his diſpleaſure, and to obtaine his love and favour. Man doth not oftner ſeeke after ſalvation, but hee naturally ſtumbleth upon this principle, What ſhall I doe to be ſaved? The world would bee ſaved by doing. Martin Luther ſpeaking of this difference, doth more than once compare the falſe religions unto Sampſons foxes, Iudg. 15.4. their heads looking divers wayes, but they were faſtned together by the tayles. This compariſon wee doe imbrace; yet I had rather compare them to Gentlemens Spaniels, which are faſtned together by the necks, but looſe at the tayles. They differ indeed in ſome circumſtances, but in the main ſubſtance they agree in one. Doe wee not ſee ſome men contending with the Papiſt, with wonderfull eagerneſſe? doe we not ſee others tugging, and haling, one one way, the other another, one for this ceremony, and another for that, as though there were a mortall difference betweene them, yea the difference ſo great, that it is ſometimes the greateſt reaſon for one ſide to refuſe this or that becauſe the other uſeth it: Now hee that ſhall ſearch into the innermoſt ſecrets of theſe antagoniſts, ſhall finde, them that ſo eagerly differ about circumſtance, (who could have beleeved it?) to agree in ſubſtance. Like ſhips that ſail in the ſea a great way aſunder, yet all tending to one haven. All tending to this end, to win or obtaine the favour of an angry God. This that hath beene ſpoken may prove a helpe to adminiſter a ſpirit of diſcerning unto the ſimple, in theſe diſtracted time, wherein the Commonwealth is not more diſtracted than the Church. Now among ſo many diverſities of opinions, how ſhall we know which is the old and the good way, that we may walk in it? One ſaith I am Chriſt, another nay, but I am Chriſt: for thy direction, ſearch for that religion that abaſeth man, that giveth the glory of grace to God; that propoundeth the free love of God in leſus Chriſt, without mixture of any thing in the creature, that is the true religion, all the reſt are falſe; that is the true way, and ſtrait line, all the reſt are counterfeit, and crooked. This is the firſt application.
The ſecond Application is to correct our idolatrous thoughts & iudgements, that vve have had of God. What fooliſh fancies have poſſeſt our ſoules? How often have we thought God to be like unto our ſelves? How many times have wee imagined an angry God, a wrath full Maieſty? And ſought to appeaſe his indignation by faſting, by praying; by almes, by teares, and ſuch like things? O fooliſh man! if his wrath ſhould nor bee before appeaſed, what creature could ſtand in his ſight? Doe wee not ſee when ſome Lion-like man is incenſed, the vvhole houſe trembles, not one ſervant, no not a ſon dares come into his preſence, before his wrath be over? If we ſo feare the uniuſt vvrath of man, how terrible would the iuſt vvrath of conſuming fire bee? what great preſumption were it for the creature to come into his preſence, if his wrath were not appeaſed. We complain of idolatry crept into our unhappy Nation. We complain of bowing, of cringing, of croſſing, and many ſuch fopperies. Search we, I beſeech you, if idolatry have not hitherto crept into your hearts, if you have not ſet up a great idoll, and bowed unto that image, with all it vvorſhippeth. Learne to make clean the inſide as vvell as the outſide of the cup. Learn to baniſh out of the ſoule thoſe fooliſh and vain conceits: learn to ſee the glory of the face of God in Jeſu, and to worſhip him in ſpirit and in truth. There cannot bee greater idolatry committed, than to conceive a poſſibility of gaining the love and favour of God, by vvorkes wrought in the creature. This is as great an idoll as that which was ſet up in the plain of Dura, in the province of Babylon, ſixtie cubits high, Dan. 3. This is the Beaſt that hath made the whole earth to partake of her fornications.
The third Application, is to ſtirre us up to admire the exceeding love of God, and his wonderfull goodneſſe. Heare, O heavens, and give eare, O earth, vvhether ever the like grace were heard of, ſince the mountaines were framed. Who could have expected, that the Lord ſhould have been halfe ſo gracious? Did vve ever imagine to heare ſuch a voyce from heaven to earth, ſo full of grace, ſo full of glory? Had the Lord propounded his love and reconciliation to us, upon hard and difficult conditions, yet if poſſible, ſhould not we have accounted it an happineſſe, for what would not the diſtreſſed ſoul have done, (vvitneſſe the acts of our Forefathers,) for to have purchaſed remiſſion, and to have obtained the favour of God? But ſee, if any grace bee like to this grace: The Lord calleth from heaven, unto the ſonnes of men, by his Son Ieſus, ſaying: O yee ſons of men, what could I have done, or what could you have vviſhed me to doe, more then I have done? Behold, I am friends with you, I love you truly; ſee, have I not given you my Sonne? And now I beſeech you by my Son, that you would bee reconciled unto me; I am friends with you, be you friends with me. Did vve ever think to hear the God of Heaven to beſeech and intreat us to bee reconciled unto God? That man ſhould intreat God to be reconciled, vvas that vve might imagine; but that vve ſhould find God already reconciled, and praying of man that he vvould bee reconciled; this is grace beyond expreſſion. And as this ſets forth the glorious grace of God, ſo doth it aggravate our unthankfulneſſe unto God, if vve ſhall refuſe his gracious offer.
If ſome poore and baſe man, ſome notorious perſon had offended the Magiſtrates of this Citie, vvhereby he had deſerved ſevere puniſhment, yet the Magiſtrates ſhould ſend for this offendor, and declare themſelves ſatisfied, and intreat him to ſhake hands with them: If now this offendor ſhould ſtubbornly refuſe to bee reconciled to them whom hee had offended, what ſhould vvee thinke of ſuch a perſon? The caſe is ours, it is wee that have offended God, God hath not offended us; yet now when the offended God ſhall declare his grace, and ſend the miniſtery of reconciliation to us, who were offendors, if wee ſhall now refuſe, and turne away our eares, and refuſe to ſubmit to his righteouſneſſe, what ingratitude will this be? That we may yet more admire the grace of our God, the Lord is pleaſed to uſe familiar expreſſions, to declare unto us that it pleaſed God to betroath unto himſelfe a wife, whom he would admit into ſo much favour, as to call him Iſhi, my Husband, Hoſea 2.16. unto whom he would vouchſafe ſo much honour, as to call her his Spouſe, his Love, his Dove, &c. and to betroath her unto himſelf for ever. Who is it unto whom the Lord vouchſafeth ſuch grace? What perſon is it whom the Lord vvill take to be his Spouſe? Was there ever ſuch a thing as this heard? That povertie ſhould ſue unto riches? That deformity ſhould ſue unto beauty, is no wonder: But that a Mighty, Rich, Beautifull, and Potent Prince, ſhould ſue unto a poore, old, decrepit, deformed, diſeaſed, lowſie beggar, what ſtory can witneſſe any ſuch thing? And with reverence and trembling be it ſpoken, the mighty God of heaven betroaths unto himſelfe, and ſweares unto vile, poore, deformed, ſinfull, diſeaſed, loathſom man. When man intendeth to take a companion of his love, ſome aime at Nobility, ſome at Beautie, others at Riches: theſe are the three load-ſtones that commonly attract the liking and love of man: But it is not ſo with God. Look we at the nobility of his Spouſe, at her parentage, from whence ſhe is deſcended; Thy father was an Ammorite, thy mother a Hittite: ſhe is baſe borne, a daughter of whoredoms. But it may bee beauty might recompence the baſeneſſe of her birth. Look we at her beauty: her native beauty is blood and pollution, a deformed creature; Her artificiall beauty, neither waſhing nor ſwadling, nor ſalting. But peradventure, what was lacking in birth and beauty, might be ſupplied in riches and plenty, (for riches make many marriages,) let us ſurvey her riches: Behold, in ſtead of an habitation, Thou waſt caſt out in the open field: In ſtead of rayment not wherewithall to buy her wedding garments & ornaments, nakednes, even ſtark nakedneſſe, I ſpread the skirt of my clothing over thee, and covered thy nakedneſſe. Here is a Spouſe that hath duplicate page duplicate page duplicate page duplicate page not wherewithall to buy her a wedding garment. O the depth of the riches of the mercy of God! Neither noble, nor beautifull, nor rich; and yet the Lord hath ſet his love upon us. Nay, here is one thing exceedeth all this that hath been ſpoken: So miſerable was our condition, that it hath coſt the Lord a great dowry. And the Lord muſt buy us unto himſelf, not with ſilver or gold, nor with 200. fore-skins of the Philiſtines: but with the pretious blood of the Sonne of God. I deſire to leave you in admiration of this tranſcendent love, and to paſſe unto the fourth Application to comfort the diſtreſſed ſoule.
Here are the queries of thy burdened ſoule anſwered. What goodneſſe muſt I find in me? What conditions? What qualifications, before that I beleeve God to bee a father to mee in Chriſt? What muſt I doe to bee ſaved? Thou ſeeſt here the freeneſſe of Gods grace, the glory of his reconciliation. And I will bee bold to ſay unto thee, as Moſes ſpeaketh unto Iſrael in another caſe, Stand ſtill, and ſee the ſalvation of the Lord, which he hath ſhewed you this day, Exod. 14.13. Or as Iehaziel ſpeaketh unto Iudah in another caſe. Ye ſhall not need to fight in this battel, ſet your ſelves, ſtand yee ſtill, and ſee the ſalvation of the Lord with you, O Iudah, and Ieruſalem, 2 Chron. 20.17. What ſhall I doe to obtaine the favour of God? I ſay, beleeve him favourable unto thee, freely for his own ſake. But here the poore ſoule will obiect and ſay, Alas! ſhould I beleeve that have not one iot of goodneſſe in me; Nay more, that have all manner of evill in me? I anſwer, Thou haſt as much in thee as God requires at thy hands, to precede his love, to goe before his reconciliation. If hee had ſaid he could not love thee before ſuch and ſuch conditions, then thou mighteſt have had cauſe to diſtruſt his love. But thou haſt ſeen his love to man, even dead in treſpaſſes and ſinnes. He came to call ſinners, not righteous to repentance: Come to him empty of all goodneſſe, and partake of his fulneſſe: come to him hungry, and hee ſhall fill thee; thirſty, and hee ſhall ſatisfie thee. O what iniury doe we unto the grace of God, in that wee imagine God to bee like unto ſome niggardly man, who will not bid us welcome to his houſe, unleſſe wee bring our coſt with us: The Lord lookes for nothing at our hands to obtain his favour: come unto him naked, and hee ſhall cloath thee. But the poore ſoule will yet obiect further, and ſay: My caſe is yet worſe then you perceive: for I am not onelyonly void of goodneſſe, I am not onelyonly full of filthineſſe and abomination, but which is worſt of all, I cannot leave my ſinnes, I cannot forſake my whoredomes and drunkenneſſe. How oft have I vowed? How oft have I promiſed? Yea how oft have I ſworne to forſake my ſinnes, and yet all in vain? I have returned with the Dogge to the vomit, and with the waſhed Sow, to wallow in the mire? What ſay you to my caſe? If I ſhould now come unto Chriſt, would he bid me welcome? If I ſhould beleeve God loving unto mee, would it not be the greateſt ſinne unto me? Muſt not I forſake and leave my ſinnes, before I beleeve? Muſt not I caſt out the rubbiſh out of my ſoule, before Chriſt will love me? Muſt I not firſt bee waſhed and cleanſed, before Chriſt will ſhew any favour unto me. Although the anſwer to this obiection doe properly belong unto the ſecond thing to be ſhewed; (namely) mans reconciliation to God, yet I will ſpeak ſomthing. And I deſire thee to try one concluſion, to come unto Chriſt firſt, and leave thy ſinnes afterward; get power from him to forſake thine iniquities. This is the reaſon why thy labour hath been in vaine, becauſe thou haſt gone the wrong way to work, that is, to mortifie thy ſin firſt, and to come to Chriſt afterwards. Now how is it poſſible thou ſhouldeſt mortifie thy ſin before thou beleeveſt in his name, when whatſoever is not of faith, is ſin? Doeſt thou thinke to caſt out rubbiſh without him? Doeſt thou think to bind the ſtrong man by thine own power? Thou art deceived. Wouldeſt thou mortifie thy ſinne? See the order of the holy Ghoſt Col. 3.5. Mortifie therefore your members which are upon the earth, fornication, &c. Therefore, wherefore ſee verſ. 1. if yee bee riſen with Chriſt, ſeek thoſe things that are above. Firſt riſe with Chriſt, and then mortifie. See the example of Mary, who had ſeven divels in her, ſhee doth not ſay, If I could caſt out my divels, then I would come to Chriſt, but ſhee commeth and bringeth her ſeven divels with her, and the Lord caſteth them our every one for her. Doe thou likewiſe, bring thy ſinnes with thee, and let him caſt them out for thee. If thou ſay, if I were waſhed, then I could beleeve, then I could come boldly to him, I aſk thee, who ſhould waſh thee? I ſay, come unto him foule, and he ſhall make thee cleane. Doth not hee call all that labour, and are heavie laden, Math. 11.28. the burden and load is ſin. He doth not ſay, Lay downe your burden firſt, and then come unto me; but come unto me laden, and I will give you reſt.
But you will ſay, is it not written, that neither fornicators, nor idolaters, nor adulterers, nor effeminate perſons, &c. ſhall inherit the kingdome of God? 1 Cor. 6.9.10. Againe, is it not written, without holineſſe no man ſhall ſee God, Heb. 12.14. To ſee God, and to inherite the kingdome of God, are nothing elſe, but to beleeve in God, and his ſonne Ieſus Chriſt. But this you ſee cannot bee without holineſſe, therefore I muſt have holines firſt, before I can beleeve. I anſwer, the Text ſaith not to, but without holineſſe no man ſhall ſee God. If I ſhould ſay, without eating and drinking no man can live; wouldſt thou preſently conclude, that I muſt eate and drinke before I be alive? When ſenſe will tell thee I muſt bee alive, before I can eate and drinke. Yet this is thy arguing, Without holineſſe no man ſhall ſee God, therefore we muſt have holineſſe before we can ſee God. When it is evident, we muſt ſee God before wee can have holineſſe: for, Whatſoever is not of faith is ſinne, Rom. 14.23. But the meaning of the place is, that Chriſt will not only purge the conſcience, but the converſation alſo of al ſuch as come to him, that is, beleeve in his name, and that a reformed converſation ſhall (though not goe before) yet accompany a cleare apprehenſion of the grace of God in Chriſt leſus.
And thus wee give an anſwer unto that other portion of holy Scripture, Fornicators ſhall not inherit the Kingdome of GOD; not that it is to bee thought, that men muſt firſt mortifie their ſinnes, before they can come to the Kingdome of God; but that entring into the Kingdome of God, the Lord would vouchſafe unto them power to reforme their lives. And that this is the true ſenſe of the place, is plaine by the eleventh verſe: Such were ſome of you, but yee are waſhed, but yee are ſanctified, but yee are juſtified in the name of the Lord Ieſus, and by the ſpirit of our God. They were ſuch untill they were waſht, and how were they waſht? even in the name of the Lord Ieſus, and by the ſpirit of our God. When the buyers and ſellers had prophaned the Temple, the Lord doth not ſtay while ſome body had caſt them out, and then goe into the Temple afterwards, but he enters into the Temple firſt, and making a ſcourge of ſmall cords, he drove them all out of the Temple, Iohn 2.15.
So fareth it with the Temple of thy body, that is prophaned with ſin, and thy conſcience that is defiled with iniquity. Thou muſt not thinke that thy conſcience muſt bee waſhed firſt, and then the Lord to enter afterwards, but the Lord muſt firſt entor, and waſh thee and purge thee by his blood, which purgeth the conſcience from dead workes, to ſerve the living God, Heb. 9.14. Therefore thou complaineſt, thou canſt not leave thy ſinnes, I ſay, thou hadſt the more need to beleeve in Chriſt, that thou mighteſt have power to forſake them. But poore ſoule, thou doſt obiect further, and ſay, I have beene an extortioner, a grinder of the faces of the poore, a theefe, a purloyner, and what, ſhal I venture to beleeve in Chriſt before I have made reſtitution, and ſatisfaction to them whom I have wronged? Are we not taught out of the Father, Non remittitur peccatum, niſi reſtituatur oblatum; without reſtitution no remiſſion?
I anſwer: firſt, there are many things that are well ſpoken by the Fathers, in one ſenſe, which are perverſly applyed in another. This ſentence is true in reſpect of reconciliation of man to man; but not true in reſpect of God to man, or man to God. As when a man ſhall by a lawfull Church bee for extortion excommunicated, the Church ought not to receive him againe untill reſtitution bee made. And thus may wee in good ſenſe underſtand other paſſages of the Fathers, which are otherwiſe perverſly applyed by themſelves & others. Wilt thou deſerve pardon (ſaith Ambroſe) waſh away thy ſinnes by teares. This is good in my firſt ſence of reconciliation of man to man, as when the Church ſhall excommunicate an offendor, and hee ſhall humble himſelfe with teares in his eyes, he ought again to be received. But to apply this as a meares to reconcile God to man there can be nothing more abominable.
… by the way, to give thee warning of the groſt applications which are made … the Fathers, by … nor what they … doubt: Thou … uſe thou haſt not … ſay, beleeve firſt, … forward: for this, … beyond all except … ſtood forth, duplicate page duplicate page and ſaid unto the Lord, Behold Lord, the halfe of my goods I give to the poore, and if I have taken any thing from any man, by falſe accuſation, I reſtore him fourefold. If wee looke backe to the ſixth verſe, there wee ſee that Zacheus received Chriſt ioyfully. Zacheus was an arch-publican, verſe 2. a man that was a ſinner, verſe 7. yet this ſinner, this arch-publican received Chriſt firſt, (not into his houſe onelyonly, but into his heart alſo) and then he makes reſtitution afterward; goe and doe likewiſe; thou ſeeſt the abundant grace of God: bove and beyond all obſtacles: if thou canſt beleeve, thou needeſt not feare, though thou haſt beene never ſo ſinfull. Thus much for the fourth Application.
Applicat. 5.
The fifth: If God be ſo freely reconciled to us, how ought we to be eaſie to be intreated to be reconciled one to another? The Lord ſlow to wrath, and full of compaſsion, and loving kindneſſe. Take we heed that we bee not full of wrath, and ſlow to compaſſion. God is reconciled to us before wee aske; how much more ought wee to bee reconciled to thoſe that have offended us, and ſay, forgive us? Oh that we had ſo much charitie in us, as to beare one with another, the ſtronger with the weaker, that unhappy differences might have an end. Secondly, is God thus freely reconciled to us? Oh let us be intreated to bee reconciled unto him: which is the ſecond generall I have to ſhew unto you, What it is for man to bee reconciled to God.
FINIS