An Exposition of Hosea 1-3, Chapter 2 · Lecture 18
The Eighteenth Lecture.Lect. 18
HOSEA 2. 19.
—And in judgement, and in loving kindneſſe, and in mercies.
IN Judgement] Some Interpreters we finde make this and righteouſneſſe to be all one, according to that Pſal. 33. 6. He loveth righteouſneſſe and judgement, and ſo paſſe it over, but we muſt not do ſo, for wee ſhall finde much of Gods minde in this.
Others take judgement, as divers times it is taken in Scripture for ſanctification, ſo they would make this promiſe ſutable to that of Chriſt, John 16. 10. 11. I will ſend the Comforter, and he ſhall convince the world of ſin, of righteouſneſſe, and of judgement; that righteouſneſſe there, is the ſame with that here; judgement there by many Interpreters is underſtood of ſanctification; becauſe the Prince of this world is judged, the power of Satan is already broken, he is already caſt out of your hearts.
And they thinke to ſtrengthen that by that place in Mat. 12. 20. He will not quench the ſmoaking flaxe, nor breake the bruiſed reed, till he ſend forth judgement unto victory, that is, untill he perfect the work of ſanctification, that it ſhall overcome corruption. This text in Matthew is quoted out of Eſay, 42. 3. but there we have the words ſomewhat different, there it is, He ſhall bring forth judgement unto truth. Now if that ſhould be the meaning, that by judgement is meant ſanctification, then we may learne an excellent note from the comparing theſe two Texts together; that it is all one to bring judgement, ſanctification unto truth, and to bring it unto victory, when it is in truth it will certainly be in victory. But we ſhall a little more examine this interpretation of Judgement preſently; for my part I do not think that it is meant either in this Text, or in any of the Texts named.
Thirdly, I finde others make this [in judgement] to be Gods judgement againſt the adverſaries of the Church. I will betroth thee unto me in righteouſneſſe; I will deale with you in a way of righteouſneſſe, and for your adverſaries, I will deale with them in a way of judgement, you ſhall have judgement againſt them.Secunda gemma marital is annuli. Luther. Vt judicium excerceat in hoſtes verbi jam multes annos hoe agit Sathan ut per impi…s magiſtratus eccleſia opprimatur & doctrina per prophanos doctores depravetur, ſed videt Germania Deum indicentem Luth. in loc. So I finde Luther carries it, and he ſaith that judgement here is the ſecond pearle of the Husbands ring he gives to his Spouſe, God promiſeth to exerciſe judgement & vengeance againſt the adverſaries of the Church, and ſo he applyeth it unto thoſe times wherein he lived in Germany; ſaith he, for theſe many years wicked Magiſtrates have oppreſſed the Church, and prophane Doctors have corrupted the doctrine of it, but Germany hath ſeene God judging his adverſaries.
And if we ſhould underſtand it in this ſenſe, we have a ſutable place, Eſay 54. 5. where God telleth his Church, that He that is her maker is her huſband, even the Lord of hoſts, and her Redeemer the God of the whole earth; the word there is Vindex, the avenger, he that will avenge thee of thine enemies, is the God of the whole earth, he is thy husband. This might afford a ſweet meditation, that the Lord will defend his Church from the rage of adverſaries, as the husband will defend his Spouſe being betrothed unto her; the Lord certainly will take a valuable conſideration at the hands of the adverſaries who wrong his Church. But this I thinke not to be the ſcope of the place,
Another is [In Judgement] Though things be now out of order, all things ſeeme to be in confuſion, yet the time is coming when all things ſhal be ordered in the Church according to equity and right.
Theſe two I thinke are meant in the former Texts, I will convince the world of judgement, that is, the world ſhall be convinced that Chriſt hath all judgement committed unto him, and he ſhews it in this, that the Prince of this world is judged; ſo that place before in Matthew, I will cauſe judgment to returne unto victory, that is, though the adverſaries of the Church be many, yet he will cauſe them all to be vanquiſhed, judgement ſhal conquer over them all; though there be much oppoſition and confuſion in the Church, yet I will bring all things in the Church to be ordered & compoſed in a right way according unto equity.
That place likewiſe Eſay 4. 4. where the Lord ſaith, he will purge his Church by the ſpirit of judge…ent and by the ſpirit of burning. I know ſome carry it as if it were meant of the ſpirit of ſanctification, that is as fire to conſume luſts, but rather thus, whereas there were ſuch as did oppreſſe the Church by falſe judgement, the Lord would cleanſe the Church from wrong and oppreſſion by giving a ſpirit of judgement unto thoſe that ſhould be the Officers of it, and conſuming the adverſaries.
But yet I thinke we have not the full ſcope of this place. I rather would pitch upon this as that which is more principally intended, though the other may be in ſome degree included, viz. I will betroth thee unto me in judgment, that is, there ſhall be a good reaſon for what I doe, that which I will now do in betrothing thee unto my ſelfe ſhall not be out of raſhneſſe, it ſhal not be done unadviſedly, but with underſtanding, with good deliberation, I know what I do in it, and I know what glory I ſhall have by it, I will do it in judgement.
So I finde the word judgement taken in ſcripture, Jer. 4. 2. Thou ſhalt ſweare in truth, in judgement, and in righteouſneſſe. In judgement, that is, when you ſweare, know it is a worſhip of God, and you muſt doe it in judgement, you muſt not only ſweare in truth, that is; ſweare to that which is true, and in righteouſneſſe, that is, not to the wrong or prejudice of your neighbour, for you may ſinne in ſwearing though you ſweare in truth if you have an intent to wrong any; but thirdly you muſt ſweare in judgment too, you muſt underſtand what you doe, that is, when you take an oath you muſt know that it is not as the Ex Officio was, to ſweare to anſwer to every thing that ſhall be asked you, but you muſt underſtand beforehand what you are to ſweare to, and ſo ſweare out of judgement; So ſaith God, I will betroth thee unto me in judgement, that is, I have conſidered what I am to doe in this thing, and I doe it out of judgement. And for your parts when you ſhal come and cloſe with me, in this bleſſed conjugall union and communion you ſhall doe it out of jndgement too; I will betroth you in judgement ſo as to make it appeare before the world that I had good reaſon ſo to do, and you ſhall likewiſe cloſe with me as you ſhall be able to juſtifie it before men and Angels, that you had reaſon for what you did, that it was out of judgement. There is nothing wherein there is more need of judgement then in marriages & contracts; therefore the heathens were wont to ſet Mercury, there god of wiſdome, by Venus, their goddeſſe of maryage, to note that there was need of judgement there, yet there is nothing uſually in the world undertaken with leſſe judgement, with more raſhneſs and inconſideratneſs then contracts and maryages, which is the reaſon of the trouble of their lives ever after.The match betweene Chriſt and his Spouſe is in rash things, it is out of judgement. But though there be many contracts between men and women that are not out of judgement, yet ſaith God I will betroth you out of judgment. Chriſts match with his Church is a match of judgment, Chriſt conſidereth of our meanneſs before he marryeth with us, hee knoweth us fully what we are, he knowes our ſinfulneſs, our wretchedneſs, he knows, we are in debt before he maryeth us, and whatſoever elſe we can think might be any hinderance, he knowes as perfectly as ever he ſhall know it, & yet he goes on. Yea the match between Chriſt and his Church is that which hath been plotting in Heaven from all eternity, it is not a ſudden, raſh match, it hath been plotting between the Father and the Son from everlaſting. God the Father giveth conſent to this match, God the Holy Ghoſt is ſent to draw the hearts of his people to come in and conſent to this match, it is a match out of the deepeſt judgement that ever thing was done.
Though it be true that God can ſee no reaſon in us why we ſhould be thus united to his Sonne, yet he can ſee abundance of reaſon in himſelf; therefore the converſion and ſalvation of a ſoul, is not only out of Gods mercy, but it is from Gods wiſedome too, Hence the Scripture attributes our pr… deſtination and our calling, unto his wiſdome as well as unto the freeneſs of his grace, as Ephe. 1. 11. Being predeſtinated according to the purpoſe of him who worketh all things after the counſell of his own will. Mark, it is not only becauſe God will. I will have mercy becauſe I will have mercy, I will chooſe ſuch, and I will refuſe ſuch, I will do it; no, but it is after the Cou… ſell of his will. We indeed are ſet upon our wills many times to do a thing & there is no reaſon for it, there is no counſel of our will; but God even in this thing that we can ſee no reaſon for at all, hee workes according to the counſell of his will; and Ephe. 3. 10. the Apoſtle having ſaid before, verſ, 8. that he was to preach the unſearchable riches of Chriſt, he ſaith, he was to preach it to the intent that now might be made known the manifold wiſdome of God. In all things in the Goſpel there is a great deale of wiſdome; Vocation is one of the myſteries of the Goſpel, and 1 Cor. 1. 24. the Goſpel is ſaid to be the power of God and the wiſdome of God; the Apoſtle there inſtances in one thing, which one would thinke hath as little reaſon in it as any thing in the Goſpel, that is, the leaving of the rich, wiſe and noble, the great ones of the world, and calling the poore; but herein is not onelyonly the power, but the wiſdome of God, God doth even this in judgement. And although we can now underſtand little or nothing of any reaſon that there can be of Gods chooſing us unto himſelfe; yet this will be made known at the great day of judgement. It will be a great part of the glory of that day for the Lord to make known the counſell of his will; we now know his will, but we ſhall then know the counſell of his will, and praiſe him to all eternity for it; this ſhall be the glory of the Saints, that they ſhall ſee into the counſel… of Gods will in chooſing and calling them, and letting others goe.
Gods betrothing himſelfe thus to his people in judgement, is an eſpeciall reaſon of the perpetuity of this betrothing. I will betroth thee unto me for ever; Why? Firſt, it is in righteouſneſſe, therefore it will hold. Secondly, it is in judgement, therefore it will hold too. Things that are done raſhly will ſeldome hold, but though we are ſet upon them for the preſent, we quickly undoe them afterward, but that which is done in judgment holds; the calling of a ſinner, and uniting him unto Chriſt, is done in judgement, therefore it will hold, that is the ground of the perſeverance of a ſinner; If a man before marryage knoweth perfectly all the faults his wife hath, or ever ſhall have, and knowes perfectly her eſtate & all the incumbrances he ſhall have with her,The Saints chuſe Chriſt out of judgement. yet loveth her out of judgement, ſurely this love will hold: It is ſo between Chriſt and his Church; Chriſt before he betrotheth his Church, perfectly knowes all the faults the Church hath, or ſhall have, all the ſins that ever ſhe ſhall commit, and all the incumbrances & diſhonor ſhe ſhal have, yet out of judgement he betroths her to himſelfe, therefore ſurely this will hold. Comfort yourſelves with this Chriſtians, though there be many faylings after your comming to Chriſt, Chriſt knew them all before you were united to him, yet out of judgement he betrothed himſelfe unto you.
There muſt alſo be judgement on our parts; I will put into you a judicious heart, to chooſe me out of judgement. The Saints who chooſe Chriſt, know what they doe. They ſhall be all taught of God; every one therefore that hath heard, and learned of the Father, commeth unto me; None cometh unto me,Chriſtas eſt novitas ſemper renovanda. but ſuch as are taught of God, who heare & learne of the Father, they come to me out of judgement; I know whom I have loved, ſaith Paul, and ſo may every Chriſtian ſay. They doe not come to imbrace Chriſt and his wayes out of novelty, becauſe they are new things, …o not any truth of Chriſt, out of meer novelty as many doe, and ſo vaniſh to nothing; though it is true, there is alwayes ſome new excellency in Chriſt, I meane newly revealed; Chriſt hath alwayes ſomething that is further revealed more then we knew before, and delightful I he is in that regard, if we love novelty: It is not a ſufficient plea againſt any truth, becauſe it is now revealed, and was not known before; 2 Pet. 1. 12. Be eſtabliſhed in the preſent truth: though truths be from the beginning yet there are preſent truths in regard of manifeſtation: But the Saints muſt not therefore receive them, meerly becauſe they are new to them, neither muſt any reject them, becauſe they are but now cleared, whereas before they lay in the darke; but all out of judgement, we muſt examine them, when any truth is preſented, though it ſeems new, becauſe you heard not of it before, reject it not upon that, neither imbrace it upon that, but try it, and when you are convinced, then out of judgement imbrace it. Neither muſt the Saints follow God, or any way of truth, meerly from the example of others, but out of their owne judgements. Perhaps you ſee ſuch and ſuch, of whom you have a reverent eſteeme, and that juſtly doe thus and thus; I confeſſe, that is enough to put you upon examining, to bethinke your ſelves, ſurely there is ſomething in it, or elſe it is not like they would do it, but that muſt not be the onelyonly reaſon, but if upon examination you finde it to be good, then embrace it out of judgement, never reſt untill you come to that that the men of Samaria ſaid to the woman, Now we believe that this is the Meſſiah, not becauſe of thy ſayings, becauſe you told us ſo, but we have heard him our ſelves, and we know that he is indeed the Saviour of the world. At the firſt they came to Chriſt upon her relation, but they did not beleeve in Chriſt, but upon ſeeing and hearing Chriſt themſelves. You may come to examine the wayes, the truthes of God upon the relation and example of others, but you muſt not ingage your hearts in them untill you ſee the reality of them your ſelves.
Thirdly, you muſt embrace Chriſt and his wayes out of judgement, not out of ſudden flaſhes of affection; ſuddeu flaſhes goe out as ſoone as they come. You have a notable example for this, Luke 14. 15. Happy are they that may eate bread in the Kingdome of God: O this is bleſſed doctrine indeed. But by that which followes we may finde that they were ſuch as preſently went to their Farmes and to their Oxen, and prized them before Chriſt, & refuſed to come to the ſupper. Sudden flaſhes there were in thſoe that cryed Hoſanna, Hoſanna, but preſently they cryed, Crucifie him, crucifie him. Joſh. 24. 19. the people ſeemed to be moved with ſudden affections, they would ſerve the Lord, yea that they would, but they conſidered not what they ſaid, You cannot ſerve the Lord, ſaith Joſhua to them. So Deut. Sudden flashes of affections ſoone vanish.5. 27. All that the Lord our God hath ſaid unto us, that will we do, but preſently, ſaith God, Oh that there were ſuch a heart in this people to doe it! The truth is, they know not what they ſay, they have ſudden affections, but they will quickly vaniſh. We muſt chooſe Chriſt out of judgment.
Againe, Not chooſe him out of miſtakes, we muſt underſtand who hee is. we muſt ſit downe and caſt with our ſelves afore-hand what we are like to ſuffer in his wayes. Compare for this Cant. 5. 9. with the beginning of Chap. 6. What is the… loved, ſay they, more then another beloved?
Let us know what thy beloved is: Then the Church falls a commending her beloved, and in the beginning of Chap. 6. Whither is thy beloved gone? whither is thy beloved turned a ſide? that we may ſeeke him with thee, that he may be our beloved too.
Nor out of by-ends, but out of a right knowledge of the excellencies of Chriſt, having our judgments overcome that way. We muſt not chooſe any truth or wayes of God, becauſe the times favour that way; we have now a company of Parliament converts, who were formerly Prelaticall and ceremoniall; they ſee how the times ſway, this is not out of judgment. Every Chriſtian ſhould be a judicious Chriſtian. Thoſe adorn Religion, they are an honour to Chriſt. As the more deliberation and judgement there is in ſin, the worſe it is; ſo the more deliberation, the more judgment there is in godlineſſe, the better it is. When a ſoule chooſeth Chriſt and his ways upon this, Oh I ſee a beauty in the Lord Jeſus that I never ſee afore, I ſee him to be the character, and the ingraven form of the image of the Father, in him dwels all treaſures, the very God-head dwells in him bodily, he is the moſt precious among ten thouſand, the wayes of God are holy and righteous.
Here is the rule of eternall life, here lyes the happineſſe of the rationall creature, theſe are the wayes that my ſoule cloſeth with, and ſhall cleave to for ever, whatſoever I ſuffer in them, for I ſee the excellency, the beauty, the equity, the glory of them, the Lord is worthy of all honour from all his creatures. This is a choiſe will hold. The world thinks the Saints are giddy headed people, why? becauſe they cannot ſee any reaſon for what they doe; they cannot ſee bottome enough in reaſon of ſuch forwardneſſe, and ſtrictneſſe, and zeale as there is in them; they think they do in caleſcere in re frigida, that they are very hot about a very poore, ſorry, cold buſineſſe, and therefore they count their ways folly; that any man will do, when he ſeeth another do a thing that he underſtands not the reaſon of, hee will either ſuſpect his owne judgment, or otherwiſe think the man fooliſh; now wicked men are too proud to ſuſpect their own judgments, to think their own reaſon folly, therefore they count the wayes of God fooliſhneſſe. They looke upon Gods wayes at a diſtance, therefore they thinke there is no reaſon for them.
It is reported of that notable Convert Marcus Galeaſius, that hee was converted by a ſermon of Peter Martyrs, coming to heare him he expreſſed the excellencies of Gods wayes, and the miſtakes of the world in this ſimilitude, the men of the world (ſaith he) miſtake Gods wayes, as if a man ſee a company of Muſitians that were playing and dancing according to the moſt exacteſt rules of art, if he ſee them at a diſtance, he ſees them skippiug and leaping up and down as a company of madde men, and wonders what they mean; but when he comes nearer and hears the melodious ſound, and obſerves how all their motions are directed according to rules of art, then he begins to change his thoughts; ſo the men of the world look upon the wayes of God, and upon the Saints at a diſtance, and … thinke the motions of Gods people and their ways are madneſs, but when they come nearer, and obſerve the exactneſſe of the rule they walk by, and the wiſedome of God that appears in them, they change their judgments, and begin then to thinke, ſurely there is ſomething in them more then they thought. This ſimilitude God bleſſed, ſo as it was the means to convert that Noble man, and made him leave all his poſſeſſions in Italie, and come to Geneva, where hee became ſuch a pattern of ſelf-deny all, as ſcarce any age ever had the like, God working by ſuch a thing upon his heart. When you come neer Gods ways and ſee them indeed, you will ſee infinite reaſon in them, and charge your ſelves o… infinite folly that you ſhould have ſuch low thoughts of them as you have had.
This is the reaſon why the Saints hold on in their ways. This judgment is as the ballaſt of the ſhip; many hurry on in a kind of profeſſion of Religion, and the truth is, they know not what they do, nor what they profeſſe, if there be any new opinion, I mean not only in regard of new manifeſtation, but in regard of the thing it ſelfe, preſently they follow it that they may be counted ſome body, and ſeem to go beyond other men, they are as a ſhip that moveth a mighty pace, all the ſails are up, and winds blow fairely, but there is no ballaſt, ſo the ſhip topples up and downe, but never comes to the end of the voyage. Lu. 8. 6. when the ſeed was ſown in the ſtony ground, it ſprung up preſently, but becauſe there wanted moiſture at the root, it withered away. This judgment is as moyſture at the roote, that is the reaſon that Mat. 13. 21. we read of the ſtony ground, that notwithſtanding it received the word with joy, yet when perſecution aroſe becauſe of the word, by and by they were offended, they were mightily taken with the wayes of God, with the great things of the Goſpel at firſt, but not having judgment as ſoon as ſuffering came, by and by they were offended. If times ſhould change again, & the adverſaries ſhould prevaile (which God forbid) we ſhal ſoon have experience enough of abundance of profeſſors who have choſen the ways of God not out of judgment by and by they will be offended.
Thirdly, I will betroth thee unto me in loving kindneſſe. Though Chriſt takes us to himſelf, and will not caſt us off, yet he may ſee ſuch failings and frailties in us, as we may be grievous and burthenſome unto his ſpirit, we ſhall enjoy but little ſweetneſs in our comunion together through the wretchedneſſe of our hearts.foreign No ſaith Chriſt, I will betroth you unto mee in loving kindneſſe, my heart and wayes toward you ſhall be full of gentleneſſe and ſweetneſſe, and I will put ſuch a frame likewiſe into your hearts both toward me and toward one another, you ſhall have hearts full of ſweetneſs and gentleneſs. The Scripture ſpeaks much of the loving kindneſs of God to his people in Chriſt, Eph. 2. 7. The exceeding riches of his grace in his kindneſſe towards us in Chriſt Jeſus. Tit. 3. 4. After the kindneſs & love of God our Saviour toward man appeared. You have theſe Epithets given unto Gods kindneſs; great kindeneſs. Neh. 9. 17. Marvellous kindneſs. Pſal. 31. 21. Mercifull kindneſs, … 19. 2. Everlaſting kindneſs, Iſa. 54. 8. Excellent …ving kindnes, Pſ. … Multitude of loving kindneſs, Iſa. 63. 7. Thus full is is the Scripture of the loving kindneſs of God towards us in Chriſt.
To open it a little, The kindneſſe of God unto us in Chriſt, conſiſteth.
Firſt, In the freeneſſe of Gods goodneſſe: kindneſſe in a friend is ſeene much in this,Wherein Gods kindneſſe to us in Chriſt appeares. when he doth a thing meerely out of his good nature freely, when he doth a kindneſſe ſo as he doth not burthen it, he doth not upbraid his friend with what he hath done; as he expects little before, he will not be mercenary, ſo when he hath done he doth not upbraid him with it, he expects not ſuch great matters in lieu and recompence of what he hath done, as ſhall make his kindneſs worth nothing, but leaves it to his friend to anſwer him in a way of kindneſs again as he thinks fit.
Thus it is in all Gods dealings with us, he looks not for much at our hands before, but that he doth is out of his free grace, he doth not upbraid us, he giveth liberally and upbraideth no man, Iam. 1. 5he doth not burthen his kindneſſe towards us. But doth not God burthen his kindneſſe? he requireth that we ſhould give up our ſelves unto him, and ſerve him, and ſuffer for him, for his kindneſs; I anſwer, there is nothing God requireth in lieu of all his kindneſs to us, but it is another kindneſs in God to enable us to do it, and a further kindneſs in him to accept it at our hands when we have done it, therefore his kindneſs is free. The Heathens were wont to paint their Gratiae, their goddeſſes of kindneſs naked, upon this ground, becauſe all workes of kindneſſe ſhould be free, not clogged, not burthened, The blesſing of the Lord maketh rich, Pro. 10. 22.and he addeth no ſorrow with it. The kindneſſes of this world are ordinarily clogged, ſcarce worth the having; the kindn…ſs of God not ſo, it is free.
Again, kindneſs conſiſts much in this, in our tenderneſs over thoſe wee ſhew kindneſſe to. The kindneſs of God in Chriſt is much this way, in tendring our weakneſſe and dealing with us in all his wayes accordingly, Eſay, 57. 16. I will not contend for ever, why? leſt the ſpirit which I have made ſhould faile before me. He conſidereth our weakneſs. Pſal. 103. 13. The Lord knoweth our frame, and heremembreth we are but duſt, Iſa. 40. 11. Chriſt gathers the Lambes with his arme, and carryeth them in his boſome, and gently leadeth thoſe that are with young. Eſay, 63. 9. In his clememcie (ſo the word is) he redeemed them, and he bare them, and carried them alwayes, continually. Kindnes makes one long-ſuffering, he bare them always and continually. It is kindneſs for the Man to conſider all the weakneſſes of the wife, and to deale with her in a loving way accordingly, tendring her good; this is the kindneſs of Chriſt to his Church,
Thirdly, kindneſs is paſſing by all infirmities, not taking advantages againſt his people becauſe of them. Chriſt takes notice of all the good that is in his people though it be never ſo little, but that which is a weakneſſe he will paſſe it by; The Lord is not ſtrict to marke what we doe amiſſe, but the Lord is ſtrict to mark what we do well, if there be never ſo little good in an action that hath an hundred weakneſſes in it, Chriſt will mark what good there is in it, and paſſe by all the weakneſſes. … commended by Pecer for calling her husband Lord, in that ſpeech of hers there was nothing but ſin ſaving that word, and the holy Ghoſt takes notice of that one word and lets goe all the other. If thou aymeſt at ſerving Chriſt, and canſt appeale to him that thy heart istowards him, to honour him as he requireth, I ſay though there be an hundred weakneſſesin an action, if there bee but one thing good, all thy weakneſſes are paſt by, that one good thing is taken notice of.
Again, kindnes is in a loving, ſweet, amiable carriage toward one another in our converſe one with another. Oh the ſweet, amiable carriage that is in Chriſt toward his people! and that Chriſt expects likewiſe from them to him again. If you reade the book of the Canticles you ſhall finde what ſweet, amiable expreſſions there are between Chriſt and his Church,foreign what rebounding as it were there is of love and kindneſſe one to another, Thy love is better then wine, ſaith the Church unto Chriſt; and, thy love is better then wine, ſaith Chriſt unto his Church, This ought to be between man & wife, this is kindneſs, 1 Cor. 13. 4. Love is there ſaid to be kinde, there is no moroſity in love, but all a ſweetneſſe.
Fiftly, kindneſs is in eaſineſs to be entreated, Jam. 3. 17. Peaceable, gentle, and eaſie to be intreated. Thus in Chriſt, he is eaſie to be intreated by his Church, and the Church ſhould eaſily be intreated, and indeed is: when the hearts of the Saints are right, there is an ingenuity in them, they are ſoone moved to any ſervice Chriſt calleth for.
Laſtly, kindneſſe is compaſſionate, ſenſible of all ſufferings, ſo Chriſt and his Saints mutually. Such loving kindnes as this ſhould be in all maryage-communion; where there is this loving kindneſs there is a ſweet conjugall communion indeed, and ſo far as any of this is wanting, ſo farre the blesſing of a maryage eſtate is wanting; one reaſon amongſt others, why God makes ſo much uſe of this Allegory of marryage, to expreſſe ſo great a myſtery of godlineſs, as the union betweene Chriſt and his Church, is to teach thoſe that are married to live ſo together, as they may expreſs all that excellency of communion that is between Chriſt and his Saints.
Now I put it to you who are in a marryed condition, is there this lovingkindnes in you, as may hold forth the loving kindnes that is between Chriſt and his Spouſe? ſo far as you want in your endeavours after this, ſo far there is an evil; when you goe home take this leſſon with you, labour to walke ſo in that way of loving kindnes one to another, as that you may expreſſe how the loving kindneſs of Chriſt is unto your ſoules.Kindneſſe betweene man and wife. There are many frailties in the man, in the wife, but not ſo many frailties as there are in you in reference to Chriſt, Chriſt beareth with more frailties in you then you can beare with in your wife; Chriſt is not moroſe to you, he is not a bitter husband to you.
I have read of Monicha, Auſtins Mother, who lived neare a Heathen, and ſhe had a very ill husband, of a very croſſe and perverſe diſpoſition; this Heathen comes to her one time, and asked her, how cometh it to paſſe that you and your husband live ſo well together as you doe?
We know your husband is of a very croſſe and perverſe diſpoſition, yet we ſee nothing but there is a great deale of ſweetneſs and love between you; it is not ſo with us, we cannot doe ſo for our lives: Monicha gives her this anſwer, It may be, ſaith ſhe, when your husband is untoward & perverſe, you are perverſe again, and you give croſſe anſwers; but Chriſtian Religion teacheth me otherwiſe, when my husband cometh home and is in pasſion, Chriſtian Religion teacheth me to be as loving, and dutifull, & amiable to him as I can, and ſo I have gained the heart of my husband. It were a happy thing if all women would take this home with them, and learne this of Monicha Auſtins Mother, And ſo on the other ſide, the man in reference to his wife, this loving kindneſs is between Chriſt & his Spouſe, let it appeare between man & wiſe who profeſſe their intereſt in Chriſt.
And this loving kindneſs of Chriſt, Oh how ſhould it draw our hearts unto him! What more prevalent meanes to draw then loving kindneſſe? Marke that Scripture to ſhew the power of loving kidndnes, 2 Chron. 10. 7. If thou be kinde unto this people, they will be thy ſervants for ever, ſay thoſe ancient Counſellors of Rehoboam, who gave him wiſe counſell. If this be the way to draw the heart, ſurely Chriſt muſt need have our hearts, he is not a bloody husband, but a kind husband to us, let us then be his ſervants for ever. It were a good leſſon for all Governors to conſider of, that it is kindneſs that drawes the hearts of people, they rule not over beaſts, but men, therefore if they would rule over them with comfort and ſafety to themſelves, they ſhould rule with kindneſs. Hence Cant. 4. 10. it is ſaid, that the Charet of Solomon was paved with love for the daughters of Jeruſalem, it is an expreſſion of Solomons gentleneſs toward the people of Jeruſalem. I have read of Alexander Severus, when his Mother and his wife would put him upon harſh wayes, & objected to him his mildneſs & yeildableneſſe to his ſubjects, ſaying, you have made your power more contemptible by your kindnes & yeelding ſo much to your people; his anſwer was, At ſecuriorem, but more ſecure and laſting. Certainly, it would be ſo if Magiſtrates had not the evill councell of young Gallants; if they would follow the counſel of the ancient Counſellors, to be kind to the people, they would be their ſervants for ever, their peace and ſafety would be more then now it is. Chriſt expects loving kindneſſe from you unto himſelfe, & loloving kindnes likewiſe one unto another.
Firſt. Chriſt expects you ſhould be full of loving kindnes unto him. O bleſſed Redeemer, what is that we ſhould do, that we ſhould be kind to the! The very phraſe ſeems to be too low for Chriſt, that Chriſt ſhould look for our kindneſſe. Yes, Chriſt lookes for our kindneſſe, and he prizeth it dearely, nothing in the world is prized by Chriſt more then your kindneſs; as a kinde husband prizeth nothing in the world more in his wife then kindneſs. But how kind to Chriſt?
Thus,kindnes to … you are kinde to him firſt, when you cleave to him, when he ſtandeth in moſt need of you, 2 Sam. 16. 17. ſaith … Hoſhi, is this thy kindneſſe to thy friend? that is, what is thy friend in danger, and hath now need of thee, and doeſt thou now come from him? Is this thy kindnes to thy friend? thou ſhouldſt now be with thy friend in time of his danger and need, and that is kindneſſe. So I ſay, there are ſome times wherein Chriſt ſtandeth in more need of us then at other, in ſuffering times, in times wherein his cauſe hath many enemies, and our help is called for, if we ſhould now forſake him in times of ſuffering, may not Chriſt, nay may not the holy Angels and Saints ſay, Is this your kindneſſe to your friend? To come to Chriſt when you have need of him is not ſo much kindneſs, but to come to him when he hath need of you, this is kindneſſe.
Secondly, It is kindnes when we ſerve Chriſt in the midſt of difficulties. You have a notable place for this, Jer. 2. 2. I remember the kindneſſe of thy youth, the love of thine eſpouſals, when thou wenteſt after me in the wilderneſſe. To be willing to follow Chriſt in the wilderneſs, that is kindneſs. Chriſt doth not account it kindnes for us to ſerve him when we may proſper in his ſervice, when ſerving of Chriſt may ſtand with our own ends, when we may keepe our ſhops, our lands and poſſeſſions, when there is no difficulty at all in his ſervice, what great kindnes is this? but when for love to the Ordinances, & the truths of Chriſt, you are willing to follow Chriſt even in the wildernes, this is kindnes & Chriſt will account it ſo; however ſome men have thought that they have ſhewen great kindneſs unto Chriſt, in that they have ſtaid & born the brunt; but how have they born it? by yeilding to ſuperſtitious vanities, & being ceremoniall and Prelaticall; it will be found that thoſe who have been willing to follow Chriſt in the wilderneſs, our of love to him, his truth and ordinances, that Chriſt will remember that for kindnes.
Thirdly, For young people to give up their young yeares to Chriſt, that is kindnes, by way of alluſion at leaſt we may make uſe of that Scripture, I remember the kindneſſe of thy youth; when thy bones are full of marrow, and when the world ſeekes to draw thy heart after the vanities of it, when thou mayeſt have thy delights and pleaſures in the fleſh to the full; if then thou beeſt willing to deny all, and to give up thy ſelfe to Chriſt, this is loving kindneſſe; one that is old may poſſibly come to heaven upon repentance, but what kindneſs is that for him, who hath nigh worn out all his dayes and ſtrength in wayes of ſinne, in the pleaſures of the fleſh, and now when he is going out of the world, and can have no more pleaſure in his ſin, he comes to Chriſt for mercy; what kindnes is here? here is ſelfe-love indeed, but little kindneſs.
Secondly,The loving kindneſs of the Saints one toward another. loving kindnes one to another, I wil bet roth thee unto me in loving kindneſs; I will put ſuch a ſpirit into you of loving kindnes unto your brethren, as I have towards you; The word that is here uſed for loving kindneſs, you ſhall finde it often in Scripture uſed for Saints; thoſe who are called godly, and Saints in your bookes, in the Hebrew are called kinde ones, it may be as well tranſlated kinde ones; as thus, Pſal. 4. 3. Know ye that the Lord hath ſet apart him that is godly for himſelf: It is a moſt admirable text, as if he ſhould ſay, there are multitudes in the world, and all the world is mine, but I looke upon all the world, as refuſe in compariſon of ſome few,foreign onelyonly here is a godly man, a godly woman, I ſet them, apart, they are for my ſelf; but the note I obſerve is, That that word which in your books is godly, in the Hebrew is the kind one, the Lord hath ſet apart thoſe that are kinde,foreign thoſe that are of ſweet, gentle, kinde diſpoſitions. And Pſal. 16, 10. Not ſuffer thy holy one to ſee corruption, the Hebrew is, not ſuffer thy kinde one to ſee corruption, it comes from the ſame roote with that that here is tranſlated loving kindneſſe. So Pſal. 149. 1. Sing his praiſe in the congregation of the Saints, foreignof the kind ones; and the ſame word againe is verſe 5. Let the Saints be ſo full in glory; the Saints, that is, the kind ones; noting what an ingredient loving kindneſs is to Saint-ſhip, unto godlineſſe; therefore it is not enough for Chriſtians to be godly, but they muſt be kinde one unto another too. 2 Pet. 1. 3. And to godlineſſe adde brotherly kindeneſs: You thinke you are godly, but you are of a rugged rough-hewen diſpoſition, ſurly, cruell, rigid, ſevere, froward, perverſe, know here is the exhortation unto you this day from God, if you will approve your ſelves to be godly, Adde to your godlineſſe brotherly kindneſſe, except you adde that, you can have little comfort in your godlines. It is impoſſible indeed for one that hath the power of godlineſs, and hath the true comfort and ſweetnes of it, to be of a rugged and rigid diſpoſition; the reaſon is, becauſe there is that infinite ſatisfaction as I may ſo ſay, that ſuch a heart hath in God, that there is nothing that can come from without that can make ſuch a heart bitter, there is ſo much ſweetnes in that ſatisfaction that it hath in God, as the Scripture ſaith, A good man is ſatisfied from himſelfe; that it is not all the bitterneſs from without that can ſowre ſuch a heart.
It is true indeed if you have a veſſel of honey, a little gall will make all that bitter, but if you have a veſſel of gall, a little honey will not make that ſweet: But in grace it is thus, though there be a great deale of bitterneſs in a man or womans nature, though they be of rugged natures, yet a drop of true ſaving grace will ſweeten all that gall; and if they be once gracious, a great deale of gall & bitternes that cometh from without will not imbitter that ſweetnes.
I beſeech you take notice of this one note, when God hath left men they grow more paſſionate and froward then they were before; And I verily beleeve this is one ground of the frowardneſſe, and paſſionateneſs that is in profeſſors, they have made breaches between God and their ſoules, their peace between God and them is broken, and nothing then can give them content. As uſually it is when a man hath been abroad and others have angred him, when his inward comfort and joy is gone, then every thing angreth him, he is pleaſed with nothing, his countenance is lowring, and he is unto ward to every one, and why? becauſe he hath loſt the ſweetneſſe of his own ſpirit, and now nothing from without can content him, all ſeems bitter unto him; but let this man goe abroad and things fall out well, it may be he gets a good bargaine, hears of excellent good newes; that his goods are come home ſafely, hee can now beare a hundred times as much as before, and you can ſcarce anger him, why? becauſe his heart is filled with ſweetneſs. So it is here, let a Chriſtian walke cloſe with God, keepe his peace with him, he will have ſo much ſweetnes in his heart that it is not eaſie to put him into any paſſion of frowardnes, why? he hath enough within, perhaps his friend, his wife, his neighbour is croſſe, but his Chriſt is loving; though there be little comfort in my maryage with one who is ſo peeviſh & perverſe, yet in my marryage with Chriſt there is ſatisfaction enough. But when the heart hath made breaches between Chriſt and it ſelf, when it hath loſt the ſweetneſs in that marryage communion, no marvaile if there be no ſweetnes in the other maryage communion.
I will give you a notable example of this, a man who before his breach with God was of a ſweet diſpoſition, was very milde and loving, but after he was of a perverſe, and cruell, & froward diſpoſition. The example is Saul; When he was firſt choſen King, how humble was he? hee acknowledges himſelf to be of the leaſt of the tribes of Iſrael, and the leaſt in his fathers houſe, and when ſome rayſed npon him and ſaid, ſhal this man raigne over us? the text ſaith, he held his peace; and when others would have had them killed, no, by no means they muſt not be ſlain, becauſe God had ſhewen him mercy in a late victory given him. But after Saul had fallen from God, O the rugged, perverſe, cruell diſpoſition of his ſpirit then, even to Jonathan his ſon, a gracious, loving, ſweet natured ſon, then Thou ſonne of the perverſe, rebellious woman, he caſt a jave lin at him to kill him, then the foureſcore & five Prieſts in the City of Nob muſt be all ſlain in his anger; What was the bottome of all this? It was the breach between God and his owne ſpirit. Oh take heed of breaches between God and you, for they will put you into a perverſe and froward diſpoſition. What doth a man get by the want of this kindneſs and loving diſpoſition. He troubleth himſelf, Pro. 11. 17. He that is cruell, of a ſharſh diſpoſition, troubleth his own fleſh. I appeale to you, do you not loſe much of the ſweetneſs of your lives, you that are in a marryed condition? What comfort have you in your lives when there is nothing but ſnarling at, and croſſing one another? you trouble your own houſe, and your own fleſh; whereas if there were loving kindneſs betwixt you, it would ſweeten all your comforts, yea all your croſſes. The loving kindnes of a man or a woman is the beauty of a man or woman. Pro19. 2. The kindnes of a man, is the deſire of a man, ſaith the text there; And of a woman, Pro. 31. 29. among other high comendations of a vertuous woman who had done excellently, this is one, The law of kindnes is in her tongue, kindnes giveth a law to her mouth, many women have no law given to their mouthes, their tongues are lawleſſe when they are angred, but a woman that is commended of God, the Text ſaith, the law of kindnes is in her tongue, the kindnes of her heart doth give a law to her mouth, & that is the honor of a woman. To be of a ſweet, kind diſpoſition is an exceeding beauty, it addes a glorious luſtre to any man living. Iſa. 40. 6. All fleſh is graſſe, and all the goodlineſſe thereof is as the flower of the field, the word is in the originall foreign the ſame word that is here, that word which ſignifyeth kindneſſe is tranſlated there goodlineſſe, noting that kindneſſe is the goodlineſſe of the ſpirit of a man or woman; what the beauty of a flower is to a flower, that is kindneſſe to a man or woman, it is goodlineſſe. Juſt in Martyr in his Apologie for the Chriſtians faith, that their adverſaries did hate only the name of a Chriſtian, foreign. Iuſt. mar.they had nothing againſt the Chriſtians, and what is there ſaith he in the name? Nothing but that which is good and lovely enough, now ſaith he, it is not juſt to hate that which is profitable & gentle, for ſo the word ſignifyeth, they are Chriſtians, what if you call them Chriſtiani, of foreign mild, profitable? for to they are indeed, they are profitable, gentle, ſweet natured people, and why ſhould you hate thoſe people? 2 Cor. 6. 6. Being filled with the holy Ghoſt, and kindneſs, are put together, there is much of the holy Ghoſt where there is much kindneſſe. The ſpirit of Chriſt is a ſpirit of kindneſſe and gentleneſs, and though you may thinke that your rigidneſs and roughneſſe may argue braveneſſe of ſpirit in you (for it is ordinary for froward and paſſionate people to thinke they have more brave ſpirits then others) but know that your ſpirits are more baſe and vile then the ſpirits of others. I will give you only one Text for that, Pſal. 45. 4. it is ſaid of Chriſt, In thy majeſty ride proſperouſly, becauſe of truth and meekneſſe; now the ſame word that is here tranſlated meekneſſe, 2 Sam. 22. 26. is gentleneſſe; thy gentleneſſe hath made me great; Mark, gentleneſſe, magnificence or majeſty may ſtand together, yea Chriſt is magnificent and full of majeſty in the gentleneſſe, and quietneſs of his ſpirit, ride on in thy majeſty proſperouſly becauſe of thy meekneſſe, becauſe of thy gentleneſs. Would you have a brave ſpirit like unto the ſpirit of Chriſt in his glory? let your ſpirits be gentle, ſweet, and loving ſpirits.
I will betroth thee unto me in mercies.
Loving kindneſſe and mercies may ſeem in the reading as if they were the ſame, but there is a great deale of difference in them.
And in mercies.] Viſcera, Non fructus tantum, ſed radicem, non aquam ſed fontem.ſo the word is, I will betroth thee unto my ſelf in bowels. Not the fruit only, but the root; not the water onelyonly, but the fountaine; thou ſhalt have the fountain of all good, my very bowels, from whence flowes all mercies. Wherefore Chriſtians you need not fear the want of the ſupply of mercies, why? becauſe you have the fountaine of mercies from whence they ſpring. God may grant to wicked men many fruits of his bounty and goodneſſe; yea but they have not his bowels, they have not the fountain, the root from whence all ſprings.
Here is the happineſſe of a Chriſtian, not onelyonly to have much good from God,The reaſon why the Saints can ſo eaſily give up any comfort they have. but to have thoſe very bowels from whence that good cometh. Here lies the dignity, the glory of a Chriſtian, the vaſtneſſe of his riches.
Chriſtians, you ſhall not therefore neede feare to give up any mercy God calls for at your hands, for you have got the bowels of mercy to be yours, you have got the ſpring-head of all mercy to bee yours, whence you may fetch all ſeaſonable, all ſutable mercies when you will. Here is the reaſon why many who are carnall, when they have got a mercy from God, they keepe it ſo ſure, they are afraid to loſe it, they are loth to part with it, though God calleth for it againe. Why? becauſe they are not acquainted with the true priviledg of a Chriſtian, they do not know what it is to poſſeſſe the bowels of God, they know not where to goe for more, therefore they are loth to part with what they have. Now the Saints can part with any thing for God, let him take what he will have, let him ſtrip me as naked as hee pleaſeth, I have the bowels of God, I have the ſpring-head to goe to for all mercies again. It is true, if there were want of water, and you had only water in a ciſtern, if your neighbour came to borrow of you, you would be loth to lend any; but if you have a well-ſpring, and a fountaine that never was dry, and never will be drawn dry, is it a great matter for you to lend water then? So, it is true, the men of the world are needy creatures, they have ſomething indeed, but it is as water in a ciſtern, when that is gone, they think that all is gone, therefore they will not lend it, no not unto God himſelfe when hee calls for it. But the Saints have the bowels of mercy, the ſpring-head of all mercy, therefore whatſoever God calls for, they preſently ſay, Lord here take all, I know where to have it againe, and much more then that. This makes godly men ſo ingenuous for God, and ſo free hearted to him and to his ſervants.
I will berroth thee unto me in mercies.The bowels of Gods mercies ſearched into.
A little to ſearch into theſe mercies: It is an argument that hath much depth in it.
Firſt, they are a depth ſwallowing up the greateſt evill of ſin or affliction. If you ſhould poure a paile of water upon the planchers in your chamber, it ſeems a great deale of water, like a little ſea; but take a paile of water, and poure it into the deep Ocean, and it is there ſwallowed up, and appears nothing. Our afflictions that are upon us, and our ſinnes, in themſelves appear great, but when they come to be ſwallowed up in theſe bowels, in theſe depths of Gods mercies,foreign. in which he betrotheth himſelf unto us, they are as nothing in compariſon. Therefore the Scripture hath ſuch ſtrange expreſſions of the wonderfulneſs of Gods mercies to his people in Chriſt.
The Scripture hath three notable words to expreſſe the fulneſſe of Gods mercies in Chriſt. The firſt is Epheſ. 2. 7. the abundant riches of his grace, the riches that are caſt in, over and above. The ſecond word is in Rom. 5. 20. The grace of God hath been more then exceeding, there is a ſecond foreign.
And a third is, 1 Tim. 1. 14. The grace of God was exceeding abundant, it had a pleonaſme aſore, yea but here is a ſuper-pleonaſme. Here are three foreign put upon Gods mercy, to note the riches of the glory, and depth of the mercy of God in Chriſt.
Secondly, conſider theſe mercies in the effects. They ſet on worke all that is in God for the good of his people. If there be any thing that Gods wiſedome, or power, that all that bleſſedneſſe that is in GOD can doe, for the bowels of mercy yerne toward thee, and they will ſet all on worke duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page for thy good if thou beeſt in Chriſt.
Yea further, know that it is ſuch mercy as it is the great deſigne, yea the greateſt deſigne that ever God had from all eternity to honour this his mercy, to ſet out the infinite glory and the riches of this his mercy in Chriſt. Certainly God had great deſigns in doing ſuch great things as he hath done, but above all the deſigns that ever God had in all his works, that is the chief, to glorifie the riches of his mercy in Chriſt. They are indeed bowels of mercy, when they are ſuch as in the glory of which God attaineth his great deſigne in making the world, he would never have made the world, had it not been for that.
Fourthly, They are the heart-blood mercies of JESUS CHRIST, they are ſuch mercies as are worth all the blood of Chriſt, and his blood was certainely moſt precious blood, when Chriſt ſees any converted and brought home to him, to be made a ſubject of Gods mercy, hee thinks his blood well beſtowed. The text ſaith, he ſhall ſee his ſeed, and his ſoule ſhall be ſatisfied. I have enough for all the blood I ſhedde. Indeed I came from my Father, and was made a ſervant, a curſe, I ſuffered the wrath of my Father, my blood was ſhed, but if this be the fruit of it, that ſuch and ſuch a ſoule ſhall have this mercy, I have enough for all my blood, I am glad that ever I ſhed it.
Yea God the Father is well pleaſed with it, he thinks the blood of Chriſt but a valuable price to purchaſe ſuch mercies as theſe.Purcicum imperium quantum quantum eſt mica eſt quam pater families canibus p…eciicit. Luther. As for all the glory of the world God can give that unto men that he hates, to reprobates, as Luther ſaith of the whole Turkiſh Empire, it is but a crum of bread that the Maſter of the houſe throws to his dogs; but when it cometh to his mercies in Chriſt, they are ſuch as are worth the blood of his Sonne, that muſt goe to be the price for the purchaſing of them.
6. They are ſuch mercies as God beſtows on purpoſe that hee may declare to all eternity before Angels and all his Saints, what God is able to doe for a creature, to what a height of excellency and glory theſe infinite mercies are able to raiſe a poor creature unto. Theſe muſt needs be great.
Yea they are ſuch as muſt be the object for Angels and Saints to admire at,7. adore and magnifie the name of God for, everlaſtingly.
What ſhall I ſay more in naming any fruits of theſe mercies? Such mercies as whereas before ſin made thee to be the object of Gods hatred, it makes thee now to be an object of his pity, God takes the riſe from thy ſin to ſhew his mercy. Take heed of abuſing it, it is childrens bread, that which I now ſpeak, let us not ſinne that grace may abound, God ſorbid; ſeeing thy ſin cannot overcome Gods goodneſſe, let Gods goodneſs overcome thy ſin; Only let us learn to admire at theſe riches of mercy in Chriſt, and let us exerciſe much faith about them. Certainely wee ſhould thrive in godlineſſe much more if we did exerciſe faith in the bowels of God in Chriſt. Thoſe kind of fruits, as your Apricocks and your May-cherries, that grow up by a wall in the open ſun-ſhine, and have the hot reflection of the ſun, come to be ſooner ripe & have more ſweetneſs then thoſe that grow in ſhady places; your graſſe you know that is ſhaded by the trees, in Orchards, is ſowre; So that fruit that Chriſtians bring forth under diſcouragements and diſpairing thoughts, is very ſowre; ſome things they do conſcience hales them to duties, but alas it is ſowre fruit; though it be better to doe what conſcience requires then not, for we muſt not go againſt conſcience, but to doe it meerly becauſe conſcience hales to it, it is but ſowre graſſe. But when a Chriſtian can by Faith ſet himſelfe before the Sun-ſhine of theſe mercies of God in Chriſt, and continually live in the midſt of the luſtre of the grace of God in Chriſt, he groweth ripe ſooner, and his fruit is ſweeter. You may know whether it be the Sun of righteouſneſſe or no that you are ſet in, Doth your fruit grow ripe? and is it ſweet fruit? Thoſe who talke of mercy and of Chriſt, who have the name of Chriſt in their mouths, but is their fruit ſowr, does nothing come from them but crabbed fruit? theſe men are not in the Sun, they are blinde, they cannot ſee the Sun, they are but in a light of their own fancy, and in a heat of their own making.
Epheſ. 3. 18. 19. The Apoſtle prayes for the Epheſians, that they may be able to comprehend, what is the bredth, and length, and depth, & height of the riches of God in Chriſt: Marke, the Phyloſophers tells us but of three demenſions, but here are foure; but what is the fruit of this? And that you may know the love of Chriſt that paſſeth knowledge, that ye might be filled with all the fulneſſe of God; Here is the effect of it, when we come to know the bredth, and length, and depth, and height of Gods love, and have that knowledge by the Spirit of God that paſſeth all naturall knowledg, then we come to be filled with all the fulneſſe of God. Here now is a glorious Chriſtian, a Chriſtian filled with all the fulneſſe of God. VVould you be ſo? Learne then to exerciſe faith much about the infinite riches of the mercy of God in Chriſt, this will fill you with all the fulneſs of God, you complain of barrennes and emptines in your hearts and lives, it is becauſe you exerciſe ſo little Faith in theſe mercies of God in Chriſt.
God betrotheth his Church unto himſelfe in mercies, in bowels. Let us learne to pleade theſe mercies before the Lord, to pleade them when we are in any ſtrait, to pleade with God for bowels, Eſay, 63. 15. Looke downe from heaven, and behold from the habitation of thy holi eſſe and thy glory, where is thy zeale, and thy ſtrength, the ſounding of the bowels, and of thy mercies towards us? are they reſtrained? Lord, haſt thou not ſaid that thou wilt betroth thy Church unto thy ſelf in bowels? Where is the ſounding of thy bowels? Lord let us have theſe bowels of thine in which thou haſt betrothed us through Chriſt.
Oh what confuſion will there be one day unto thoſe that ſhall miſſe of all theſe mercies of God, in which the Lord hath betrothed himſelfe unto his Church! VVhat, will you content your ſelves now with crums that God caſteth to dogs, with the fruits of Gods generall bounty and patience, when you heare of ſuch glorious mercies as are in Jeſus Chriſt? Theſe things ſhould ſo raiſe our hearts, that wee ſhould proteſt as Luther did, I proteſt ſaith hee, God ſhall not put mee off with theſe things of the world, with my portion here.Valde proteſtatus ſum me nolle ſic ſatiari ab eo. Luther. Oh no, the Lord hath ſhewed me greater riches, though I be unworthy of any, yet I know his mercy is free, why then ſhould not I have my portion in theſe glorious things?
Come in then▪ come in oh ſinfull ſoule, be in love with Jeſus Chriſt, & the ways of godlineſſe, know that all theſe mercies are tendred unto thy ſoule this day, to break thy heart, even that hard heart of thine, and they are as free for thee as for any. There is nothing more pleaſing unto God then for thee to be taken with the glory of the riches of his mercy. Thou canſt perform no duty ſo acceptable unto God as this, to have thy heart break upon the codſideration of his bowels, to have thy bowels yern again, and to come in and cloſe with this infinite, rich, and glorious grace of his.
Which if thou doſt, know that the firſt moment thou art united to Chriſt, thou doſt lanch into the infinite Ocean of mercy, now thou breatheſt in the element of mercy, now thou liveſt upon nothing but mercy.
Is it ſo? Then know God expects a mercifull diſpoſition from thee too. God betrotheth thee in righteouſneſſe, and putteth righteouſneſſe into thee; in judgment, and gives thee judgment too; in loving kindneſſe, and makes thee loving and kind likewiſe; in mercies, and putteth mercies into thee, bowels into thee alſo.
Firſt,Our bowels muſt yerne towards God. toward himſelf. Why? can we be mercifull unto God? what good can wee doe to God? God expects you ſhould have bowels toward him; How? Thus, Doſt thou ſee the name of this bleſſed God thy husband to be diſhonoured in the world? Oh thy bowels ſhould yern, thou ſhouldſt have bowels working now. What, doth God look upon thee in thy blood, in thy miſery, and doth his bowels yern toward thee? Canſt thou look upon God in his diſhonour, and his cauſe trampled under foot, and do not thy bowels yern toward him? It ſhould pitie thy ſoule to ſee this bleſſed God to be ſo much diſhonoured in the world as he is, to ſee that there are ſo few in the world that love and feare this God, who is thy God, and hath done thee ſo much good. VVhat, is there any good cauſe up wherein the name of God ſhould be honoured? Thy bowels ſhould work preſently toward it. Cant. 5. 4. My beloved put his hand by the hole of the doore, and my bowels were moved for him. VVhen Chriſt did but begin to open a door, put but in his hand, when there was any good but beginning to be done; Oh my bowels were moved, ſaith the Church, and I could never be at quiet untill I had enquired after, yea and found my beloved. Is there any beginning to let in Chriſt into the Kingdome in his government amongſt us? Dowe feele him putting in his hand at the door? (certainly if we be skilled in the way of Chriſt, we may ſeele him putting his hand in at the door) Oh that our bowels would yern, and cauſe our hearts to flow to the bo…ntiſulneſſe of the Lord, and joyn with Chriſt in that bleſſed work of his that he is about.
Our bowels muſt alſo be toward the Saints. It is extreamely againſt the ſpirit of Chriſt for a Chriſtian to be hard-hearted toward his brethren, Chriſt expects bowels; And as you would account it …grievous miſery to have your bowels rotten, to have diſeaſes in your bowels, know it is as great an evill to have your hearts unmercifull, that is, to have a diſeaſe in your bowels, ſo the Scripture phraſe is, Amos 1. 11. He caſt off all pitie, & his anger did tear perpetually, ſo it is in your bookes; but the words in the Originall are, And corrupted his bowels; their bowels were corrupted when they were not pittiful toward their brethren in miſery. It was a grievous condition that Iehoram was in, 2 Chron. 21. 15. when his bowels came forth by reaſon of his diſeaſe. An unmercifull heart is a worſe diſeaſe then this.
What are wee, and who are we that Gods mercies ſhould be ſhewen towards us? why not our mercies toward our brethren then? The Scripture calleth exceedingly for mercy in the Saints toward one another. Col. 3. 17. Put on as the Elect of God bowels of mercy and kindneſs. VVould you have an argument unto your ſelves that you are Gods Elect? put on bowels then. Never was there time ſince you lived, or your forefathers lived, wherein God called for bowels more then now. Do you hear of the miſeries of your brethren, their goods ſpoiled, houſes burnt, wives, children raviſhed, themſelves impriſoned, their bodies wounded, and yet no bowels all this while; what, you hard-hearted in the meane time? Are you the elect of God? why I pray you, what is your fleſh more then the fleſh of others? what are your comforts more then the comforts of others? why ſhould you lie ſoft and ſafe more then others? Is there any ſuch difference betwixt you and your brethren, that they ſhould be in miſery, and you muſt be pampered, and ſcarce feele the very wind to blow on you, and yet in the meane time your hearts hardned towards them? It is true, God it is that hath made the difference you will ſay; and God may make a difference where he pleaſeth. I grant it, and it would not grieve God to make ſuch a difference betweene you and them, if he ſaw your bowels yern towards them. But if God layes ſuch afflictions upon your brethren who are better then you, and have done more for him then ever you have done, and yet you are hard-hearted, this will grieve God at the heart. 1 Ioh. 3. 17. He that ſeeth his brother hath need, and ſhuiteth up his bowels of compaſſion from him, how dwelleth the love of God in him? If thou haſt bowels, and ſhutteſt them up from thy brother, ſurely thou never kneweſt what the love of God meant.
Mark that place▪ 2 Cor. 9. 8. what encouraging expreſſions we have unto bounty and liberality toward our brethren, for the opening our bowels toward them. God is able to make all grace abound towards you, that yee alwayes having all ſufficiency in all things, may abound to every good worke. There is no ſuch text in all the book of God to encourage to the opening our bowels to the adminiſtring to the neceſſities of the Saints, for that Scripture is brought to that end, that part of the Chapter is ſpent about that argument, if you believe any thing in the Scripture, if you have any experience of Gods bowels towards you, read over this, and ſee if it will not open your bowels.
God is able to make all grace abound; Lect. 19.Grace abound, that is ſomething; all grace, that is more; but all kinde of grace, that is more then that, & that from Gods almighty power too; but that is not enough, Marke, that you always having all ſufficiency in all things. It were enough one would think God ſhould ſay, you ſhall have all things needfull, no you ſhall have all things, If he had ſaid thus, you ſhall have ſufficiency in that you have, that is ſomething, no but you ſhall have all things, and ſufficiency in all things, and all ſufficiency in all things. Yea but I may want before I dye? No, you ſhall have alwayes all ſufficiency in all thiugs. Well, this may make us doe ſomething, you may thinke if I do this good work, and another, and another, I hope I do my part, no but you muſt abound, you muſt doe every good work and abound in every good work. But I ſhall draw my ſelf dry if I be ſo abundant in every good work; No, God is able to make all grace in you to abound towards you, that you alwayes having all ſufficiency in all things may abound; You ſhall never be drawn dry, for you have the bowels of Gods mercy. Alexander giving large gifts, ſome asked him, what will you keepe for your ſelfe? Spes, ſaith he, I will keepe Hope for my ſelf, I will make account that ſtill there are greater things comming for me; what he had he gave away, becauſe he had a ſpirit that looked after and hoped for great things to come; certainly Chriſtians have that left, alwayes they have hope, they may expect great things, why? becauſe they have the bowels of Gods mercies to be theirs.
One thing more (to knit all together) all righteouſneſſe, all judgement, all loving kindneſſe, all mercies comes from God through our union with Chriſt.
Though God be an infinite ocean of goodneſſe, yet we can expect nothing from God but through our union with Chriſt, Man hath forfeited the title he had to all the goodneſs of God, and now the title upon which he is to hold all his good, it is the union he hath with this husband, with JESUS CHRIST by vertue of this marryage. Whenſoever Faith goes to heaven for any good from God, it goeth to heaven by vertue of this right, and obtaineth all the good it gets from God by vertue of that conjugall union the ſoul hath with JESUS CHRIST.
How bleſſed then was the time when Chriſt was firſt revealed to the Church! Cant. 3. 11. Behold King Solomon with the Crown where with his mother crowned in the day of his eſpouſals, in the day of the gladneſſe of his heart, Theſe things opened in our eſpouſals with Chriſt, muſt needes make that day the day of the gladnes of our hearts. O how deare ſhould this Chriſt thy husband be unto thee! how happy, when thou ſhalt have full communion with him! when Jſaac met Rebekka, he carryed her into his mothers tent: when the Lord Chriſt ſhall meet his ſpouſe, he will carry her into his Fathers pillace. Behold the riches, the glory of my Father whom I told you of, theſe are all yours in my right eternally.