The Beloved Disciple, Sermon

The Beloved Disciple · Sermon

p. 1THE Beloved Diſciple.

DAN. 9. 22, 23.

O Daniel, I am now come forth to give thee Skill and Ʋnderſtanding; at the beginning of thy Supplications the commandement came forth, and I am come to ſhew thee, For thou art Greatly beloved.

WE have march'd all this day in Sable Poſture, (I pray, we may all walk in white one day with Jeſus Chriſt) This preſent Scene of ſorrow becomes us: As the Aire receives p. 2ſeverall Impreſſions from the ſuperiour bodies, ſhe looks lightſome when the Heavens ſhine, and ſad again, when they look black again upon her; ſo when the Celeſtiall providence ſhall change her countenance upon us, 'tis our duty to change our aſpects.

Our loſſe is very great; We have lost a Chiefe Man, one that was a Common and Publick Good, The Sun of this Country is Set; Sir Robert Harley gave a great light to theſe parts: We are wont to ſay of fair weather, tis pitty it ſhould doe any hurt, becauſe we are loth it ſhould ever leave us: I am ſure, I may ſay, tis pitty that Good men ſhould due and leave us, that Brave Sir Robert Harley ſhould ever be miſſed among us: He was as choyce a Piece as our Age hath known, A man that was the Rariety of men, A Man whom his deſcent p. 3had elevated above the rate of ordinary men, and a man whoſe veins Free Grace had filled with nobler blood: A man of whom I may ſay in the words of my Text, Thou art greatly Beloved.

Theſe Great words in my Text are ſpoken literally of Daniel, of him I muſt ſpeak a while, that he may lead me into the boſom of my diſcourſe, O Daniel thou art Greatly Beloved.

Firſt, Daniel was a Choyce Flower, which the hand of Captivity tranſplanted out of his native Garden into Babylon to grow there: in the Reign of Jehojakin when Jeruſalem was taken, Daniel was one of thoſe who were brought to Babylon; The Precious Children of God are Commoners with the wicked in Publick woes and Calamities.

Secondly, The ſtrange ſoyle where He was Tranſplanted, did p. 4not (as it doth ſome Trees) kill his Growth, this gallant plant (though in Babylon) ſhoots up into length of parts and Graces, of learning and lovelineſſe; Trueborn Grace will thrive any where: as a vehement flame makes fuell of whatſoever it meets; ſo divine Grace makes all things its nutriment, it turns baniſhment and adverſity into Rich food: Every Condition is its Pasture.

Thirdly, But the wonder is, that Daniel and his brave Companions being ſnatcht from the means of Grace, ſhould yet excell ſo much in Grace: but when God takes his beloved ones from under the ordinary ſhowers of his Ordinances, He wets them with extraordinary dewes: when he deprives them of the breaſts, he nurſeth them with the hand: tis our Prudence to prize the means of Grace, but if Providence ſhall p. 5bring us into a wilderneſſe, 'Twill feed us with Manna from Heaven.

Fourthly, Daniel was of Royall Extraction, at leaſt of noble Derivation: Some ſay, He was a Sprig of the Royall Tree, the family of the Kings of Judah; if not, he was a Ray of the ſplendent Nobility, that did ſhine about the throne, he was of the one or th'other, for 'tis ſaid in the firſt chapter at the third verſe, that the King ſpake unto the Maſter of the Eunuchs, that he ſhould bring Certaine of the Children of Iſrael, and of the Kings Seed, and of the Princes; and among theſe were Daniel, Hananiah, Miſhael, and Azariah: Grace is Sometimes grafted into Greatneſſe: Noble Perſons many times are Illuſtrious Saints.

Fifthly, Daniel was but young; ſome date him but of ten years, others raiſe his age up to twenty p. 6years, when He was carried into Babylon: it ſeems Grace did eſpouſe him in his Youth: We find him ſtrong and ſtrenuous in Grace as ſoon as he was in Babylon, in that he would not eat of the Kings meat, nor taſt of the Kings wine, leaſt He ſhould defile himſelfe: He was able to encounter an high temptation with a magnanimous ſpirit: if his Grace was then of ſo large a Volume, ſurely the firſt Edition of it was long before: if the fruit was then ſo big, I queſtion not but it began to bloſſome betimes: Grace did eſpouſe him in his youth: Oh! how ſhould this ſhame and ſhake old men and women not yet converted? whoſe Sun is almoſt ſetting, but no Grace at all in them as yet riſing? It is a Huge advantage to Conſecrate our Selves to God in our Firſt years: Sweet Daniel, his youth was wiſer than others age; his dawning p. 7was brighter than their noontide, his Spring Exceeded their Autumn, oh! Tis an Heaven to ſet out toward Heaven betimes: The fineſt Travelling is in the morning, Aurora muſis amica.

Sixthly, Daniel was a great Student, he did wade in the Rivers of Humane Learning, and Court the Sciences with ſuch diligence, that within a ſhort time He did eſpouſe them: tis ſaid in Dan. 1. 4. that the King took order that He and the others with him ſhould be taught the learning and the tongue of the Caldeans, and at v. 17. God gave them Skill in all learning and wiſdome; that is, they followed their Studies hard, and God Crowned their Endeavours with an Extraordinary bleſſing: For all Arts are from God, who is the Alpha, the firſt Cauſe of every Good thing, the Inventer of all liberall Sciences: p. 8This is a Pattern For Young Gentlemen, oh! that they would write after this Gallant Copy, Give up themſelves to the Study of Generous Arts, and to the Power of Godlineſſe; I ſay, that they would caſt of idleneſſe, and vanity, and prophanneſſe, and give themſelves up to noble Studies, and to Godlineſſe into the bargain. This noble Daniel he ſtudied and prayed, he prayed and ſtudied; he was learned and holy, and he was holy as well as learned: his Graces made him ſit to ſerve a God, his learning and Parts made him fit to ſerve a King: For his Parts the King often convers'd with him; For his Graces, he often convers'd with God, and God in Viſions with him; …hen Learning and Religion meet in a Great Perſon, they Render Him Ʋſefull and Honourable.

p. 9Queſt. But how durſt Daniel live in a Heatheniſh Court the Center of all Temptations? How could he diſpence with himſelf to walk among the ſnares of ſin and Idolatry?

Anſw. 1. He was caſt thither by Providence; It was not the place of his choy…; but his Captivity.

2. God that call'd him thither, Crowned him there with Extraordinary ſtrength: When God calls Hee'il Strengthen: He was able to own God in the open face of the Court, he feared not the Snares his Enemies laid for him: He prayes, and opens his caſement …oward Jeruſalem, he will not omit that Circumſtance, though with imminent perill of his life: He had more then a Lyons Spirit that …eared not the Den of Lyons.

3. God ſet Daniel there in the Court to Negotiate with the King, for the Good of his Church p. 10and people: Tis propable, that he was a Great Inſtrument to obtain of Cyrus the Jewes liberty to Return out of captivity: Some ſay, that Daniel liv'd and dyed in Babylon: when the Jewes return'd with Ezra to their Land, Daniel would not; he ſtayed to promote the welfare and ſafety of the Jewes with Cyrus.

In my Text an Angell is ſent by God from Heaven to tell him, Thou art greatly beloved, we may ſtile him Daniel the greatly beloved, the greatly beloved of God.

If you ask why he ſhould wear this ſtile Greatly beloved above many others. you muſt know,

Firſt, That Daniel was a man raiſed to a tranſcendent height of Grace above others.

Secondly, He was deeply devoted to prayer and faſting.

Thirdly, He was emptied out of himſelfe into a Sea of love to p. 11the Church of God: for he was waſting himſelfe in faſting and wraſtling with God in prayer for Jeruſalem, when the Angell courts him with this ſalutation, O Daniel thou art Greatly Beloved.

The words in the Originall are foreign For thou art Deſires, or Delights: in Scripture the Abſtract is with Excellent Emphaſis and Energy put for the Concret, or the Subſtantive for the Adjective, in Ezek. 35. 15. Thou ſhalt be deſolate, O mount Seir, the word is foreign Thou ſhalt b… Deſolation, that is, moſt deſolate: In Prov. 14. 1. Folly, is put for a woman of Folly, or a fooliſh woman, Every wiſe woman buildeth her Houſe, but Folly [i. the fooliſh woman] plucketh it down with her Hands: In Gen. 3. 6. The woman ſaw that the Tree was good for food, and that it was Pleaſant to the eyes, foreign A Deſire to the p. 12eyes, that is, Deſideratiſſima, moſt deſirable: ſo Strength, for ſtrongIſa. 3. 25.Isa 3:25 men, or men of Strength; and Pride, for proud men, or men ofPſal. 36. 11.Ps 36:11 Pride, Let not the foot of Pride, [i. of proud men] come againſt me, the Abſtract ſhews that they were very Proud men indeed: So here in the Text, Thou art Deſires, or Delights, Gods delight, the man of his delights, very much delighted in: and ſo ſhould that Text (for ought I know) be expound…d in James 2. 13. He ſhall have judgement without mercy that hath ſhewed no mercy, and mercy rejoyceth againſt judgement, that is, Mercifull men, or men of mercy ſhall rejoyce againſt Judgement, that is, in an Evangelicall ſence they ſhall not fear the judgement of God: So here in the Text, thou art Deſires or Delights, that is, thou art a man of Deſires or Delights: and ſo it is fully Expreſſed in Chap. 10. at p. 13v. 11, 19. there tis foreign man of Deſires, that is, Deſirable man, Thou Gallant man, more lovely, and more loved than others.

Let me add, theſe Abſtracts in a Plurall form, enhance the Notion of the word to a ſuperlative degree; a man of Ʋnderſtanding holdethProv. 11. 12.Prov 11:12 his peace; 'tis of the Plurallforeign number, a man of Ʋnderſtandings, for, a man of Very Great Ʋnderſtanding: Prov. 1. 20.Prov 1:20ſo Solomon ſpeaking of JeſusProv. 9. 1.Prov 9:1 Chriſt, ſaith he, Wiſdome cryeth out, Wiſdome hath builded her houſe; Wiſdome is one of Chriſts Names, but the word is Wiſdomes, foreignthat is, the greateſt and chiefeſt Wiſdome: Jeſus Chriſt is called Wiſdomes, for Honours ſake, as if he had ſaid, the Wiſdome of wiſdomes: So here Daniel is called in the Plurall number Deſires or Delights, foreignthat is, One moſt dearly Deſired, or Delighted in; that is, as we render it, Greatly Beloved.

p. 14When Daniel is ſtiled a man of Deſires, ſome would underſtand it actively, that is, a man that was full of deſires after the Churches Good, the Jewes deliverance, and Gods glory: I remember Gerhard on 1 Pet. 1. 10. [of which ſalvation the Prophets have enquired and ſearched diligently] ſaith, Daniel was called a man of Deſires, becauſe he deſired ſo much the knowledge of the coming of the Meſſiah our Lord Jeſus Chriſt, and therefore for his deſires, the Period of Time wherein Chriſt ſhould come, was manifeſted by the Angell to him: but I rather apprehend it otherwiſe, and underſtand it Paſſively, He is called a man of Deſires, becauſe he was ſo much Deſirable, or, as we tranſlat… it, Greatly Beloved: For 'tis frequent in Scripture in this ſence; what is more Excellent, and more prized than others, is ſo ſtiled, p. 15in Dan. 10. 3. I ate no foreign bread of Deſires, that is, no dainty food, which mens palates delight in above other: in Ezek. 26. 12. foreign Thy Pleaſant houſes, Houſes of thy Deſire, that is, ſtately Houſes which you count your paradiſes: ſo in Gen. 27. 15. Rebekah took Goodly raiment of her eldeſt ſon Eſau, foreign Rayment of Deſires, that is, Coſtly Rayment, which we deſire to put on rather than others: So here, Thou man of Deſires, that is, Deſired or Beloved of God above others, his deliciae, his delicate one, his darling. 'Tis uſuall, you ſee, in the Jewes language to call ſuch things deſired, as were had in greater Eſteem among them: ſuch a one was Daniel in the eye of God, O Daniel, thou art greatly beloved; Whence I take up this Obſervation.

1. Some Saints are greatly Beloved: p. 16Some Saints are higher in Gods Eſteem, than others are.

Again, from the Time, when the Angell came to Daniel from God with this High Salutation, which was while Daniel was faſting and praying, I obſerve, that

2. Prayer is the Valley of Viſions, the mount of Heavenly Raptures.

There God feaſts his Saints with divine appearances: if ever you would be raviſh'd with hints of love, or ſpecial diſcoveries, then it is when you are at prayer. It is to be obſerv'd concerning Chriſt himſelf, that he had the brighteſt ſunſhines of his Fathers diſcoveries upon him, when he was moving in the Orbe of prayer: In Mat. 3. 'tis ſaid that Jeſus when he was baptized, the Heavens were opened, and the Spirit of God▪ deſcended like a Dove upon him, And lo, a voyce from Heaven, ſaying, This is my beloved Son in whom I am well pleaſed; p. 17Luke adds, that Jeſus being baptized, and praying, the Heaven wasLuke 3. 21.Luke 3:21 opened: The Holy Dove came upon Chriſt from Heaven, while Chriſt was ſoaring up to Heaven upon the wing of Prayer: in the ſame Evangeliſt,Luke 9. 28, 29.Luke 9:28Luke 9:29 'tis ſaid, that Jeſus Chriſt went up into a mountain to pray, and as he prayed, the faſhion of his countenance was altered, and his reyment was white and gliſtering; See, prayer is a Glorifying Ordinance: The Son of God, as he prayed, did ſhine as the Sun; Prayer drew Glory down out of Heaven upon him: Would ye meet with Glorious transfigurations upon your ſouls? Go up then to Mount Tabor, and pray. But the Doctrine I ſhall ſpeak to, is

Doct. Some Saints are Greatly Beloved: All the Saints are beloved, but ſome Saints are Greatly Beloved.

Some Saints are more in Gods p. 18than others are, his deſire and delight runs out in a fuller Tyde on ſome than it doth on others; His love is tender to all, but 'tis higher to ſome: The more grace one Saint hath above another, the more God loves that Saint above another▪

To explain this we muſt take notice that Gods love hath ſeverall objects.

1. There is his love, whereby he loves himſelfe.

2. And his love whereby he loves Res extra ſe poſitas, things out out of himſelfe.

Firſt, He loves himſelfe, as the greateſt good: God loves himſelfe firſt and beſt: every thing that hath ſence and underſtanding loves it ſelf, and God who knows himſelfe to be the Beſt Good, cannot but love himſelf Beſt; and therefore 'tis ſaid, the Lord madeProv. 16. 4.Prov 16:4 All things for himſelfe.

p. 191. The Creation of all things is the Birth of his love to himſelfe; which he made as mirrours to reflect his own Excellencies: when he made thoſe Beauteous Paires of Heaven and Earth, he did it to glorifie himſelf, being the Glaſſes to behold his own wiſdome and all mighty Power.

2. And when God deſtroyed the old world, 'twas out of love to himſelfe; for therein he glorified himſelfe: in thoſe waters he ſaw the Image of his Juſtice; They were the looking Glaſſe of That Attribute, and therefore God is ſaid To laugh at and Rejoyce in the deſtruction of a Sinner, becauſe he is pleaſed with the Oeconomy of his own Laws, and the Excellent proportions He makes of his Judgements to their ſins: Thus when he deſtroyed Pharaoh he did it out of a ſupream love to himſelfe, and his own great Name; p. 20And in very deed for this cauſe I raiſed Exod. 9. 16.Exod 9:16thee up for to ſhew in thee my Power, and that my Name may be declared throughout all the Earth: Sinner, Take heed and put a ſtop to thy Race in ſin, if thou goeſt on a little further, it may be, God cannot ſpare thee for his Names ſake: He muſt puniſh for the Honour of his Name, he cannot but love himſelfe, and therefore cannot but puniſh Sinners out of Reſpect unto his Name: He is Engaged to puniſh, becauſe he is Engaged to himſelfe.

3. So he Acts all his works of mercy chiefly out of love to himſelfe: He loves his people, but he loves them for the love he b…ars to himſelfe, and delivers them for the love he bears to his own name, His Name being put upon them: They in themſelves are not worth his deliverances, and when their ſins plead againſt their deliverance, p. 21his own name intercedes for them, But I had pity for my holy Ezek. 36. 21. 22, 23.Ezek 36:21Ezek 36:22Ezek 36:23Name, which the Houſe of Iſrael had prophaned among the Heathen whither they went, &c. that is, You are worthy no pity, yet I will have pity for my holy Name; That he might free his Name from Baſe aſperſions and Imputations.

Secondly, God hath love which flows out of him upon the creature, I ſay, God hath love for himſelfe, and he hath love to beſtow upon the creature too; for the Creature is the Work of his hands: 'Tis naturall to all men to love their own works, and what they have curionſly form'd, to ſpend many a pleaſing fight upon it: An Artiſt when he hath made an Excellent and comely piece, is in love with it, becauſe it is the Elaborate product of his own conception, and hath ſtampt the Image of his Rich Idaea and fancy p. 22on it: and thus the Scripture brings in God, viewing and feaſting his eye with a delightfull Complacency upon all his works that he had made; and God ſaw every thing that he had made, and Gen. 1. 31.Gen 1:31behold it was very good; He looks and loves, he loves and looks upon every thing that he had made, not onelyonly man, but Every thing that he had made: He looks upon man, and loves his morall goodneſſe that he had carved in him; he looks upon every thing, and loves the naturall goodneſſe he had ſtampt upon them.Gods Love two-fold.

This large love of God comprehends all the Creatures in it, not1. Common. onelyonly the Rationall but the Inanimate Creatures in the Boſome of it, I ſay, his love, whereby he will'd their being, and ſtill preſerves their being; and whatever Prints and Characters of himſelfe they have, takes pleaſure in them, p. 23as an Artiſt doth in his Rare Compoſures.

But there is a Speciall love of God,2. Speciall. his choyce love, which Elevates and lifts ſome perſons up to a ſupernaturall ſtate in Jeſus Chriſt; this is that love we are ſpeaking of. God beholding the lump of fallen man as a vaſt Dunghill or Heap of Dirt, ſaw no difference of Perſons in it, but all Equally loathſome and filthy; how could it be otherwiſe? for one piece of dung is not ſweeter than another, one dram of dirt is not cleaner than another: I ſay, God caſting his Eye upon that Noyſome and unſavoury Mixon, his wiſe and good Pleaſure thinks meet to have benign thoughts towards ſome, he takes theſe up into his Divine purpoſe, and in time takes them out of their ſordid ſtate, with Curious artifice he refines them from their p. 24filth, and ſets up a Fragrant work of Grace in them; he writes them his Sons and Daughters, and gives them an Eſtate of Eternall Glory, and all in Jeſus Chriſt.

This is his ſpeciall Love, which we muſt diſtinguiſh into his love of Good will, and his love of Complacency.

There is obſerv'd a difference between theſe.

Firſt, His love of good will precedesAmor Benevolentiae. the work of Grace, and goes before it: This love finds us Sinners, and makes us Saints: This love of God is not founded upon Reaſons in the Object: with this love he loved us firſt, before we being Juſtified by his Grace could love him: This love finds nothing in us for which he ought to love us: This love gives us Grace, as the Apoſtle ſaith, God for his great love wherewith he loved Eph. 2. 4, 5.Eph 2:4Eph 2:5us, even when we were dead, hath p. 25quickned us together with Chriſt: This love can have ro Cauſe but it ſelfe.

Secondly, This love is free, Nullis meritis, niſi bonitate amantis excitatus, not ſtirr'd up by any objective Goodneſſe in us, but onelyonly the ſelf-moving Goodneſſe of him that loved us; it ſees no loadſtone in us to draw it out, nay, it finds ſin and ſordidneſſe upon us, and yet he loves us: He loves us without Neceſſity, without Attractive, and without Engagement; nay, let me ſay, if there were any motive in us why he loved us, it was becauſe we were miſerable and Ʋnworthy his love: But the truth is, nothing did encline and diſpoſe his heart to us, but his own will: Of his own will begat James 1. 18.Jas 1:18he us, and the ſame will that begat us, paſſed by others: Gods love to himſelfe, is Naturall and Neceſſary; But his love to his Creatures p. 26is not, he hath mercy on whom he will have mercy: It is a free love and a free mercy, He hath mercy on whom he will have mercy: O! wonder at God, all ye his Saints, and beloved ones, in his mercy to you; let it caſt you into an high Trance of holy admiration.

Thirdly, This Love of God, The love of his good will, is equall to all his Saints, in many Reſpects.

1. In reſpect of the act of his will, (as the Schoolmen ſay:) God Equally wills Good to all his Saints, though he doth not will Equall Good to all his Saints: He doth not more will Good to one than to another, though he wills more good to ſome than to others; There are no degrees in his will, though there are degrees in the things willed.

2. So Election doth equally p. 27paſſe upon them all, and not upon one more than another: God cannot be ſaid to chuſe one, more than another, of them whom he hath Choſen; and therefore they are called under one word [the Election] The Election hath obtained Ro…. 11. 17.it, becauſe they are all equally Elected.

3. In reſpect of the common benefits of ſalvation by Jeſus Chriſt, they are all Equally favoured and accepted.

1. They are all Equally Redeemed by Jeſus Chriſt; The Lord Chriſt did die Equally for all thoſe his Father gave him, none can ſay, he intended me in his death more than another, neither did One of us Coſt him more than Another.

2. In Gods Gracious act of vocation or calling them to Jeſus Chriſt, they are Equally looked upon.

p. 283. They are Equall in Juſtification: it may be one is more juſtified than another Extenſively, but not Intenſively; that is, one hath more Sins forgiven than another, but Intenſively, as our Juſtification conſiſts in Gods gracious Repute or acceptation of us as juſt and righteous, ſo they are all Equall.

Again, in reſpect of the Applicaion of Chriſts Righteouſneſſe, ſo there is a graduall difference: Some receive it with a ſtronger faith than others, and apply it according to their neceſſity and indigence, therefore we may ſay, ſome partake of it more than oothers; yet becauſe Juſtification is an act of God pardoning believers, whom he pardons, he pardons equally, though all that are pardoned are not equall ſinners.

Again, in reſpect of Righteouſneſſe imputed, all believers are p. 29equally juſt: for as they are juſtified, they ſtand juſt before God in the moſt perfect Righteouſneſſe of Jeſus Chriſt; and by it the weak Chriſtian is juſtified, as well as the ſtrong: upon this account the faith of the Saints (though unequall in degrees) is yet ſaid to be Alike or Equally precious. The2 Pet. 1. 1.2 Pet 1:1 merit of Chriſt is Equally imputed to all that believe: And the Reward of his merit in reſpect of of ſubſtance (which is Eternall life) is equally given to all that believe.

4. Their adoption is equall; They are all equally the Sons of God, God is not more Father to one than to another, they have an equall Right to the Inheritance.

5. Again, all the Promiſes of the Covenant of Grace that concern the Eſſentialls of Salvation, are equall to them all, and are p. 30fulfilled in one believer as well as another: to give an inſtance, the Promiſe of perſeverance is to every Saint as well as to any: as the leaſt Star is as firmly ſix't in its Orb, as the glorious Sun; and there is no more danger of the falling of the one than of the other: ſo the weakeſt Saints are as ſure to be kept in the ſphaere of Perſeverance unto ſalvation, as the Saints of the firſt magnitude: 'tis not ſtrength of Grace, but Gods love and conſtant influence that preſervs the ſtrongeſt Saints, and the ſame attends the weakeſt. Thus far his Love of Good will is Equall.

Yet (let me add my thoughts) in reſpect of ſome ſpecial Flowers in the Garland of ſalvation, this love of God, His love of Good will is not Equall to all the Saints.

God gives higher Meaſures of Grace to ſome than he doth to p. 31others; and what are the Graces of his Spirit but the Golden Signalls of his love? 'tis a Rule in the Schools▪ To love another is to will Good to another, and [Si amare ſit bona velle alteri, cum majora bona velle ſit magis amare] if to will Good to another be to love them, then to will greater Good is greater love; and therefore (ſaith Zanchius) we muſt hold this propoſition, where there are Greater and more gifts of God, there God is ſaid to love more, becauſe the gifts of God are the love-tokens of his benevolence or Good will.

And as God gives different degrees of Grace, ſo he gives different degrees of Glory; he Crowns his greater Graces with greater Glory: For as all that believe in Chriſt are Equally juſtified, but not all Equally Endued with Grace; ſo all believers ſhall be Equally ſaved, but not all Equally p. 32Glorified; but of this in its right place afterwards.

Fourthly, This love of God, His love of Good will is always uniform and like it ſelfe; it hath no riſings nor fallings, it knows no Ebbings and flowings, this immanent love is a permanent love; incapable of any Intenſion, or Remiſſion, Augmentation, and Diminution, or any Alteration; it is always at full tide: The ſins of the Saints weaken not this love; it loves them always at the ſame Rate; when he caſts them down, this love bears them up; when his anger doth condenſe and thicken like a Cloud upon them, this love, His love of Good will, ſits in the upper region of ſerenity looking with the ſame aſpect of kindneſſe ſtill upon them; when he baniſheth them from his preſence, this love goeth with them and keeps them company; p. 33when his corrective juſtice gives them up to ſin to humble them, this love ſanctifies their ſins and Falls to them, it turns their ſins to their greater Good, it refines them by their pollutions, it makes their Poyſon a Sanative Cure to them: In a word, in all Gods deſertions of his Saints, this love of Good-will forſakes them not, in reſpect of this love they are never deſerted.

Secondly, But of this ſpeciallAmor Amicitiae ſeu Complacenciae. love of God to his People there is another fragrant Sprig, which is called his Love of Complacency, or his Love of Friendſhip; whereby he takes pleaſure in them as ſutable to him; is pleaſed with ſomething in them, that is pleaſing to him: Thus he cannot take pleaſure, no not in his veſſells of Election, not as yet ſanctified, becauſe they have nothing in them as yet pleaſing to him: It is one thing p. 34for God to wiſh or will the Creature well, another thing for the Creature to pleaſe and delight his will: God wills Nothing but what, is Pleaſing to him, yet you muſt not gather thence, that wicked men are therefore Pleaſing to God, becauſe God them well; For Bene Velle & Bene Facere. To will Sinners well, and to doe Sinners Good, is in truth a thing Pleaſing to God (becauſe 'tis agreeable to his mercy) and yet ſinners are not therefore Pleaſing to him.

By his love of Complacency, he conſiders ſomething in men that doth Pleaſe him: In this ſence 'Paul ſaith, Without Faith 'tis Heb. 11. 6. Rom. 8. 8.Heb 11:6Rom 8:8impoſſible to Pleaſe God, or be Pleaſing to him; and they that are in the fleſh cannot Pleaſe God.

God by his love of Good will doth good to creatures miſerable, loſt, and no way lovely; This is p. 35amor collationis, His love whereby he confers beauties on them, which afterwards render him amiable in his Eye, and capable to pleaſe him.

Gods love of Good will falls upon Naked Perſons; Gods love of Complacency falls not upon Naked Perſons, but upon Perſons Cloathed and deckt with Grace: The object of Gods love of Complacency is not [Bonum Phyſicum & Entitatirum] The Entitative Good or Being of the Creature, but [Bonum ethicum & morale] The morall Being or Gracious Goodneſſe of the creature: Thus as there is in men more or leſſe which pleaſeth God according to the degrees and Fruits of Grace in them, ſo he loves them more or leſſe, with his love of Friendſhip and Complacency.

Firſt, This love of God follows the work of Grace in the Creature: p. 36They muſt have Grace ſtampt upon them, before he can take Complacency or delight in them, Such as are upright in their Prov. 11. 20.Prov 11:20way are his delight: In Reſpect of his love of Good will, 'tis ſaid, We love him becauſe he firſt loved us: 1 John 4. 19.1 John 4:19In reſpect of his love of delight, 'tis ſaid, He that loveth me ſhall be John 14. 21.John 14:21loved of my Father. In reſpect of his love of Good will, 'tis ſaid, God ſo loved the world that he gave his onelyonly begotten Son, that whoſoever John 3. 16.John 3:16believes in him ſhall not periſh but have Everlaſting life; In reſpect of his love of Complacency, 'tis ſaid, The Father himſelfe loveth you becauſe ye have loved me, and have believed John 16. 27.John 16:27that I came out from God.

His love of good will is his preventing Amor praeveniens.love, whereby he loved us, before we deſired it.

His love of friendſhip is hisAmor Conſequens. conſequent love, which follows not onelyonly his former love to us, but p. 37alſo our love to him: and therefore ſaith Chriſt, He that loveth me ſhall be loved of my Father, and I will love him: as the Father and the Son by their firſt love provoke ours, ſo by their ſecond love they reward ours; Gods love of good will makes men love God; by his love of good will he makes them righteous; with his love of Complacency he loves them being righteous; in reſpect of the love of his Good will they are the effects of his love; in reſpect of his love of Complacency they are the objects of his love; If any man (ſaith Chriſt) love me, he ſhall be loved of my Father. But How can any man by nature love Chriſt, or love God? Therefore I ſay, Gods love of good will [facit homines Dei amantes] makes men lovers of him.

His love of good will is the fountain and ſpring of our love p. 38to him; it begets our love to him, as the image of his love to us: To Love God, is the gift of God, our active love whereby we love him, and our paſſive love whereby we are beloved of him, are both the gifts of God, and the gifts of his free and firſt love.

Yet there is a love of God whereby he loves us not, till we love him; He cannot love thee with delight till thou art Lovely: Gods love of good will makes the object, his love of Friendſhip doth preſuppoſe the object; he cannot love thee as his Friend till thou art his Friend; There is no Friendſhip without mutuall love; he cannot love thee as his child, till thou art his child; he doth not love thee as thy Huſband, till thou art his Spouſe: I ſay, he cannot love as an Huſband, till he is thy Huſband; and he is not thy Huſband, till thou take him p. 39to be thy Huſband. But doth not Gods love begin to me? Doth not he love ſinners firſt? and make ſuit to them as a lover, before they love him? yes, with the love of Good will: He bears good will to thee, and therefore he breaks his mind to thee in the Gnſpell, and wooes thee (it may be long) before thou loveſt him; but he doth not love thee with the love of Eſpouſalls, till the Nuptiall day, till thou canſt find in thy heart to have him, and the marriage-knot be tyed up, and thou take him for thine Huſband: He cannot love thee with this Relationlove, till thou come under this Relation-bond.

Secondly, This love of God, his Love of Complacency is a neceſſary love: His love of Good will is free; his love of Complacency is neceſſary: ah dear God! he loves us freely, that he may love us neceſſarily: p. 40As 'twas free to God (at firſt) to make man, but if he would make him, he muſt of neceſſity make him Righteous, and love him ſo made; ſo when man was fallen, 'twas free to God whether he would ſhew him any good will or no, whether he would repaire his Image again in him or no, but if it be his Pleaſure to Reſtore him, he cannot but love his own deſign; if it be his pleaſure to ſet up a new Creation, he cannot but love his new Creation. His love of Good will is (as I may ſay) his Rectorall love, his love of Friendſhip is his Foederall love: his love of Good will is his love of Dominion, whereby he loves whom and where he pleaſes to love; his love of Friendſhip is his love of Communion, whereby he is engaged by Covenant to love his Friends, to love thoſe that love him.

p. 41Thirdly, This love of God, his love of Complacency, admits varieties of weather, and looks with ſeverall faces upon his Saints: It hath its Spring and its Fall, it hath its ſummer and hath its winter, it riſeth as our obedience riſeth, and falls as our obedience falleth; it grows hot and cold according to the viciſſitude of his peoples tempers, as they are hot or cold in their affections: according to his love of Complacency and Friendſhip he is ſaid ſometimes to ſmile, and ſometimes to frown upon us: as long as David walkt cloſe with God, his love did ſhine upon him, but when David ſinned in the matter of Ʋriah, his love of Complacency did retire, and draw in its beams from him: In reſpect of this love, God is ſaid to forſake and deſert his Children, his Deſertion p. 42of them is the departure of this his love in ſome degree from them: as the Phyloſophers ſay, There is a lux, and lumen, light inherent in the Sun, and light fluent from the Sun, that is ever Perfect and Permanent; but this may ſuffer changes, and be obſcured: ſo Gods love of Friendſhip, our ſins may leſſen it, and our recoveries make it riſe brighter on us: Look then to your walkings.

Laſtly, This love of God, his love of Complacency and Friendſhip, is unequall to his Saints; its higher to ſome, its lower to others; its more to ſome, and leſſer to others, according to the meaſure and proportion of their Graces: Some are Greatly Beloved, and ſome are Not ſo Greatly Beloved with this love; as the Sun ſhines hotter upon ſome Climates, than it doth upon others; and the p. 43water overflows ſome Paſtures more than others: The Sweeter Roſe a Saint is, the more deliciouſly God wears him in his Boſome; He doth Enlarge his graces in them, and then Enlarge his heart towards them. To conclude, John the Evangeliſt was One whom Chriſt loved marvellouſly, he was the Delight of Jeſus Chriſt, his Benjamin, therefore he is called, the Diſciple whom Chriſt loved: and as Chriſt loved him above others, ſo he loved Chriſt more than others did; for he ſtood by the Croſſe when all the other left him, and fled away for fear.

And now having given light of Explanation to the poynt, I am next to make proof of it.

Firſt, In Iſa. 41. 8. God ſpeaks with high and honourable Reſpects of Abraham, Abraham my Friend, a huge Favour and Princely p. 44title from Gods mouth: But are not all the Saints the friends of God? yes, but Abraham was his friend foreign, by way of eminency, God admitted him into nearer Communion, he lay deeper in Gods boſome than others did: All the holy Saints of God are his friends and dear ones, but Abraham was (as it were) the crown and cream of all his friends, and therefore ſaith he, Abraham my friend.

'Tis obſerved by ſome, that among the Jewes their King had one whom he loved and converſed with above the reſt, and him they called the Kings friend: The King had more friends than one, all that1 Kings 16. 11.1 Kgs 16:11 were of his Council, and his Officers were called his friends, becauſe he committed his great affaires to their hands, & ſteared all his deſigns by their advice, yet among them all the King had ſome one Courtier called the Kings p. 45friend by a ſpecialty: as Huſhai is called2 Sam. 15. 37.2 Sam 15:37 Davids friend, & 'tis ſaid of Solomon, that Zabud the ſon of Nathan was his Principall Officer, and the Kings Friend, that is, his ſingular1 Kings 4. 5.1 Kgs 4:5 and darling friend (that had the quinteſſence of the Kings friendſhip) the Cabinet of his moſt retired communications: and in this ſence is Abraham ſtiled the friend of God; God carried his heart upon his lips to Abraham, Shall I hide from Abraham that thing Gen. 18. 17.Gen 18:17which I doe? Abraham was Of Gods Privy Councell; all w…re not, and all are not: ſurely then God bears more Reſpects to ſome Saints than he doth to others.

Secondly, God aſſociates himſelfe more familiarly with ſome Saints than with others, which is a ſigne of more entire love: Thus he did with Moſes, And there aroſe Deut. 34. 10.Deut 34:10not a Prophet ſince in Iſrael like unto Moſes, whom the Lord knew face to p. 46face: And when Aaron and Miriam ſwelling with Envy, burſt out into mutiny againſt Moſes, ſee how God doth interpoſe for him, and highly magnifie him, And he ſaid, hear now my words, if there be a Numb. 12. 6, 7, 8.Num 12:6Num 12:7Num 12:8Prophet among you, I the Lord will make my ſelfe known unto him in a Viſion, and will ſpeak unto him in a Dream: My ſervant Moſes is not ſo, who is faithfull in all mine houſe; with him will I ſpeak mouth to mouth, even apparently, and not in dark ſpeeches, and the ſimilitude of the Lord ſhall he behold: wherefore then were ye not afraid to ſpeak againſt my ſervant Moſes? They eclipſe and diminiſh Moſes, God advanceth him: They equall themſelves to Moſes, God prefers him to them: Their Plea was that God had ſpoken by them, as well as by Moſes Gods Reply is that he had in a more affectionate and ſociable correſpondence ſpoken to Moſes p. 47than to them, with him will I ſpeak mouth to mouth: God ſpake to the beſt of them, but either in a Dream, or Viſion, but to Moſes he ſpake with more lively Repreſentation, The ſimilitude of the Lord ſhall he behold, God would have them know, that he puts a great difference between them and Moſes; he profeſſeth that he hath, and will ſhew more reſpects to Moſes, than to them.

Chytraeus ſaith, 'tis very likely and probable, that the Son of God did with the ſame face, and form of humane nature which he afterward aſſumed, ſhew himſelfe friendly and familiarly to Moſes, and our firſt Parents: and to that ſpeech, wherein 'twas ſaid, that there aroſe not a Prophet ſince in Iſrael Deut. 34. 10.Deut 34:10like unto Moſes, ſome obſerve that Moſes ſurpaſſed all the other Prophets, not onelyonly in ſublimity of Prophecies, but alſo in Excellency p. 48and number of Miracles; for Moſes within one age onelyonly, wrought ſeventy ſix Miracles, when the reſt from the beginning of the world quite down to the ruine of the firſt Temple, wrought onelyonly ſeventy four, as Manaſſeh Ben Iſrael reckons them: beſides, Moſes (they ſay) had one hundred and ſeventy three conferences with God, which none of the Prophets had.

Thirdly, God Preferres ſome Saints above others: Though theſe three men, Noah, Daniel, and Job, Ezek. 14. 14.Ezek 14:14were in it, they ſhould deliver but their own ſouls by their righteouſneſſe, ſaith the Lord God: and again, Though Moſes & Samuel ſtood before Jer. 15. 1.Jer 15:1me, yet my mind could not be toward this People. Now the Lord doth inſtance in theſe, as thoſe that could doe more with him, than any others, and upon whom his heart was ſet upon above others; p. 49as if he ſhould ſay, though my deareſt friends that ſit at the ſtern of my heart, and could move me which way they pleaſe, ſhould come and Plead, yet I would not yeeld: as if God had ſaid, if any could perſwade me, they were the men that ſhould doe it.

Fourthly, God doth Glory in ſome Saints and ſervants, more than others: Haſt thou conſidered my ſervant Job, that there is none Job 1. 8.Job 1:8like him in the Earth, a perfect and an upright man, one that feareth God and eſcheweth evill?

1. Haſt thou conſidered my ſervant Job? it is (ſaith one) as if you ſhould ſay to a man come down from the City into the Country, were you at Court? did you ſee the King? becauſe he is the moſt Eminent and conſiderable Perſon; ſo doth God ſpeak here of Job.

2. Again, My Servant Job: p. 50when God ſaith, My Servant, he doth (as it were) glory in his Servant, God ſpeaks of him, as a man doth of that which he glorieth in: As the Saints glory in God, when they ſay, My God, and My Chriſt, this is a kind of glorying and triumphing in God; ſo this Expreſſion of God carryeth ſuch a ſence in it, My Servant Job, as if it were his honour to have ſuch a ſervant, one that I am proud of.

3. But God hath not done yet glorying in Job, he adds another grain, That ther's none like him in the Earth: God ſpeaks not this high Praiſe of Job in Reference to the wicked, as if none of them were like him, thats too low, but in Reference to all the Saints, that were then upon the Earth, among thoſe there was not ſuch a man as Job, none of them all like him, they were not equall to him in this or that or the other Grace, p. 51Job was a man above them all, thus God glorieth in him: I ſay, God doth glory in ſome Saints more than in others.

Fifthly, God ſhews ſome Saints Extraordinary favours: He Exempts them from the common condition of all the Saints, they are Exceptions from the generall rule: and ſurely, Extraordinary favours doe not flow from ordinary love: The Apoſtle ſaith, that 'Tis Appointed unto men once to die: but Enoch muſt not die, he muſt not go the common rode of man kind, the Text ſaith, He was tranſlated that he ſhould not ſee death, he ſoared up to Heaven (as if Adam had been taken out of Paradiſe before he ſinned) upon the wing of immortality: ſo, Elijah muſt receive an unparalel'd Honour, die like other men he muſt not, but God ſends for him in ſtate, he Rides in his Glittering p. 52Coach drawn by Angells to the Gates of Glory: Surely theſe were Gods Greatly beloved.

Sixthly, God would have us love thoſe Saints moſt, to whom he hath given moſt Grace: and when we love thoſe more that are Gracious, we are the more like to God.

Seventhly, God, for ought I know (though ſome learned Heads ſpeak the contrary) gives ſome Saints more Glory in Heaven than he gives to others.

Their objective beatitude will beBeatitudo. 1. Objectiva. one and the ſame, which is God himſelfe, One God among them all.

Their Receptive Beatitude, that is, their Participation of God will2. Formalis, as the Schoolmen ſpeak. be Equall and the ſame too in the Eſſentialls of it, the Beatificall viſion ſhall be communicated to them all, they ſhall all have the fruition and poſſeſſion of God, p. 53but they ſhall not all drink the ſame meaſures: Or, if you will, more Plainly thus, Life eternall in the ſubſtance of it, is one and the ſame, equally given to all that are ſaved: as by Chriſts Righteouſneſſe we are Equally juſtified, ſo by his merits we are equally ſaved, and equally made partakers of the Inheritance: but in the Degrees of Glory, ſo it is unequally diſtributed, to ſome more, to ſome leſſe: Different degrees of glory anſwering the Different degrees of grace (beſtowed upon his Saints) in this life, and proportioned to the different degrees of labor and ſervice they have gone through for him: and this is that which Ambroſe ſaith, God gives to all that are ſaved aequalem mercedem vitae, non gloriae, an equall reward of life, not of glory.

1. And this appears by that Expreſſion, in 1 Cor. 3. 8. Now he p. 54that planteth and he that watereth are One, and every man ſhall receive his own reward according to his own labour: a different reward according to their different labour: he ſpeaks of the Faithfull Servants of Jeſus Chriſt, he names himſelfe and Apollo in particular, himſelfe as Planting, and Apollo as Watering, and each of them ſhall receive foreign, their proper reward acc…rding to their proper labour.

2. Again in 2 Cor. 9. 6. Paul tells us, He which ſoweth ſparingly ſhall reap ſparingly, and he that ſoweth bountifully ſhall reap bountifully: Here is a ſparing reward to a ſparing liberality, and a bounteous reward to a bounteous liberality: The Harveſt anſwers the meaſure of ſeed, he that ſoweth but little, ſhall reap but little; and he that ſoweth much, ſhall reap more: and this Harveſt Paul in another p. 55place refers to the life to come, Gal. 6. 6, 7, 8. The preſent time is the time of ſowing, the future time is the time of reaping, the Harveſt is the End of theMat. 13. 39.Matt 13:39 World.

3. In 1 Cor. 3. 11, 15. There are Teachers that build Gold, Silver, Precious ſtones upon the Foundation; and there are other Teachers that build wood, hay and ſtubble upon the Foundation: The work or Doctrine of the One will abide the fire (ſaith the Apoſtle, v. 14.) and he ſhall receive a Reward; but thoſe Teachers that lay wood, hay, ſtubble, upon the Foundation, yet (if their Errours be not damnable) they ſhall be ſaved (ſaith the Text) yet their work ſhall be burnt, and they ſhall ſuffer loſſe, that is, they ſhall be deprived of much of that reward they ſhould have had, and which the other p. 56ſhall have who build gold, ſilver, and precious ſtones upon the foundation, Jeſus Chriſt.

4. Laſtly, I would fain underſtand that Text in Luke 16. 22. where 'tis ſaid, that Lazarus was carried up by the Angells into Abrahams boſome: The Expreſſion is taken from the cuſtome of the Jewes at their Feaſts, as John at ſupper lay in Chriſts boſome: Therefore Abraham ſits above Lazarus at the Royall Feaſt of Glory, Abraham hath a Diguiority there beyond Lazarus.

I muſt now give you the Reaſons.

Reaſ. 1. And firſt, they that have more Grace, are more like him than others; They bear his Image in a Greater Print: Parents▪ though they love all their Children well, yet they love them moſt, that reſemble them moſt, the Parent loves that Child moſt, p. 57that hath moſt of the Parent In it: as God is the Father, ſo he is the Idaea of the Saints: God is the Idaea of the Saints, and the Saints are his Reflections: I conceive therefore that God cannot but love them moſt, that have moſt of himſelf in them: He doth by an holy Neceſſity of nature love them moſt, that have moſt Grace: For God is holy not by will, but by Nature: His will is not antecedent to his holineſſe, 'tis naturall to him to hate ſin, and 'tis naturall to him to love Grace, and therefore to love more grace with more love.

Reaſ. 2. Some of the Saints love God more than others doe: as ſome Herbes are hot in the fourth degree, and other… hot but in the ſecond or third degree; ſuch are the graduall inequalities of love in the ſeverall Saints of God: ſome are Warme in love, p. 58others are Hot in love to him: All love him unfaignedly, ſome love him Flamingly: All are ſerious in love, but ſome are ſcorcht with love to him; as David, My zeale (ſaith he) hath conſumed me, becauſe mine enemies have forgotten thy Pſal. 119. 139.Ps 119:139word: His love to God was ſo Extream Hot, that it did even Exhauſt and dry up his Moyſture; My zeale hath conſumed me: Holy affections are able to work upon the body no leſſe than naturall affections; Tell him that I am ſick of love: Now Love is the curious and quaint Grace of the Soule: The Queen Grace of the Soule, that tranſports God himſelfe (as it were) into amorous Paſſions; when God doth but hear once that a ſoule is fallen in love with him, his heart is wounded preſently, and bleeds Enamoured ſtreams of deſire after her, I love them that Prov. 8. 17.Prov 8:17love me: Love delights and dwells p. 59with love; and they that love moſt, in them God dwells moſt; they have moſt of his company, and are Raviſhed moſt with the Heaven of his preſence.

Reaſ. 3. Some of the Sains ſeek Gods Glory with moſt ardent and Hyperbolicall ſtrains of zeale above others, the Reſt of the Saints cannot come near them: In Rom. 9. 3. There ſaith Paul, I could wiſh that my ſelfe were accurſed from Chriſt, for my Brethren, my Kinſmen according to the Fleſh: Pauls deep Deſire of Gods Glory, drowns the deſire of his own Felicity: This Text doth crucifie the moſt learned Interpreters, they know not how to underſtand it; I ſhall onelyonly take up a word of Chryſostome concerning it, he ſaith, We are ſo far from Pauls love that therefore we cannot underſtand his ſaying, we reach not Pauls meaning becauſe we have not p. 60his Affection: and Origen ſaith, What wonder, ſeeing the Lord was made a Curſe for his ſervants, that his ſervant would become accurſed for his brethren? Now ſurely, thoſe that ſo highly prize Gods glory above others, are beloved above others.

And now we are arrived at the Application.

Ʋſe 1. Oh! what ſhall I ſay to ſinners? or what will ſinners ſay to this Poynt? I tremble, when I think of them: yet I can tell you what they will ſay; their judgement is, at leaſt their report and language is, that God loves them as well as the beſt: Poor ſoules, how are ye miſtaken! for,

Firſt, Sinners are in the dark, and therefore cannot ſee who are their Friends, or who are their Foes: They cannot ſee whether God loves them, or God hates p. 61them; and becauſe they paſſe ſafely, they think that all are Friends, God is their Friend, and Chriſt is their Friend, they think that Gods naked Patience is his love, and that Gods meer longſuffering is his dear love; they cannot diſtinguiſh, they are in the Dark: A man cannot read letters or manuſcripts in the dark; now ſinners are in the dark, how then can you read Gods ſpeciall love to you? Gods ſpeciall love is written in a ſmall print, in a Spirituall Character; you cannot read the prints of Spirituall love with a carnall Eye: you think, God loves you, becauſe you thrive in the world; you think, he loves you, becauſe he doth not ſmite you: Alas! alas! you are in the dark; For oh! what a difference is there between the wrath of God and the wrath of man? for men puniſh when they p. 62are Angry, but God forbears to puniſh when he is angry: God is more diſpleaſed when he diſſembleth a fault, than when he doth preſently puniſh; There is no Greater puniſhment, than not to be puniſhed, nor yet a ſharper Scourge than not to be ſcourged: Sirs! God is very Angry when he defers puniſhment unto Hell.

Secondly, Again, Sinners Anticipate: It is the boldneſſe and preſumption of ſinners, to take unto themſelves divine Priviledges, before they ſhould: They ſay, God loves us, though they go on in their ſins; whereas they cannot know that God loves them, till they come out of their ſins; they deceive themſelves by Anticipation: Oh! ſaith a ſinner, Chriſt dyed for me, though he be not yet converted; whereas he cannot poſſibly know that Chriſt dyed for him till he be converted: p. 63Thus he reſts in his Condition, and damns his ſoule, becauſe he Anticipates Gods love; he takes it for his own before his time.

Thirdly, Love aſſimilates the object: divine Love begets after its own likeneſſe; whom God loves, he ſtamps his image and qualities upon them: As many as Rev 3. 19.Rev 3:19I love I rebuke and chaſten, why ſo? to refine them from their droſſe, and make them more ſplendid and bright, like himſelfe: Yee Eph. 5. 8.Eph 5:8were darkneſſe, but now ye are light 1 John 1. 5.1 John 1:5in the Lord; why ſo? becauſe God is light, and therefore he takes away the contrariety, that they may be like to him: It is the Nature of Agents to make their paſſives like themſelves; Iron is a dark and opacous body, but put it into the fire, and the fire will make Iron ſhine, like it ſelfe; Sinner, God doth ſo, if God love thee, he'll Gild thee with his own p. 64Rays upon thee, and make thee ſhine like himſelfe; The coldeſt water, fire makes it warm like its ſelfe; God acts thus; where he loves, he makes the worſt ſinner in the world like himſelfe; Amicitia pares aut recipit aut facit.

Fourthly, Again, Gods love runs paralell with his word; his love is of the ſame dimenſions with his word; whom his word condemns, his love doth not acquit; whom his word Excludes, his love will not admit; if his word make thee not a paſſe to Heaven, his love will give thee no allowance: Now ſinner! the word is againſt thee, Be not deceived, (ſaith the word) Know ye not that the unrighteous ſhall not inherit the kingdome of God?

Sinners! let me then turn this Uſe into Exhortation: Doth God love his Saints? Sinner, let this principle make thee long to be a Saint.

p. 65Firſt, Mourn over all that time, wherein thou haſt lived out of the Beams of Gods love; Thou haſt lived in a Cold Climate all this while: ſome of you are warm with wealth, and warm with riches, but you have lived all this while out of Gods bleſſing in the warm Sun; I ſay, Though you have lived all this while in the warm Sun, yet you have lived all this while out of Gods Bleſſing: Doe ye think, God can love you in your drunkenneſſe, or love you in your oaths, and in your impurities? is it poſſible that God who is light, ſhould take pleaſure in works of darkneſſe? No, no, Eaſt and Weſt are inconſiſtent, Antipathies will not incorporate; as ſoon may light and darkneſſe be Eſpous'd together, and midnight be married to the noon day, as God Embrace a wicked ſoule in the Nuptiall bed of love: Away, p. 66away, then from under the dark ſide of this prodigious Cloud. Vita non eſt niſi iis, quibus lux eſt, God is life to none, but them to whom he is light: 'Tis likeneſſe that breeds liking, he cannot like you till he ſees his likeneſſe on you: God and ſinners are oppoſite, God is Good, Sin is Evill, God and Sin Good and Evill are Summa Oppoſita, the Great and Grand Opponents of the world; God is the chiefeſt good, Sin is the chiefeſt Evill, now that oppoſits may be made friends, there muſt be a change ſomewhere, either on Gods part, or on our part; God cannot change, with him there is no variableneſſe nor ſhadow of change, God will not change, there is no reaſon he ſhould, he is holineſſe and goodnes it ſelf, his perfection ſtands in an indiviſible point; he muſt not alter a whit, and therefore ſinners, you muſt be p. 67changed, or you muſt be damned; of neceſſity there muſt be a change, and the change muſt be on our part: as we ſee in an Inſtrument, thoſe ſtrings that are out of tune, are brought to them that are in; ſo it is we, that muſt change and alter, and not God: Go then, and mourn over all that time, wherein you have lived out of the Beams of Gods love.

Secondly, Let this make you long to be Saints; if you would be the Saints of God, you ſhould be the friends of God; if you would un love your ſins, God would love you too: You that are Great ſinners, come and be Great Saints, and you alſo ſhall be Greatly Beloved.

There are two things that would make you Saints.

1. Believe the Tranſcendent Glories and Raviſhing Joyes to come.

p. 682. Make no queſtion but they may be yours.

Firſt, Believe the Tranſcendent Glories and ſhining Joyes to come, laid up for the Saints of God; I ſay, believe them, and your hearts cannot but be taken with them; It is impoſſible that any man who believes thoſe infinite and un-imaginable joyes, ſhould not deſire them, he cannot but uſe the meanes to obtain them: It is not directly in the Nature of man to neglect ſo great a Good, if he throughly believes the Greatneſſe and Goodneſſe of it; he cannot eaſily chooſe any thing elſe, who believes the worth of it: I ſay, Faith is a beliefe of things that are infinite, things ſo great, that if they be ſo true as great, no man that hath his reaſon, and can diſcourſe, that can think, and chooſe, that can deſire and work towards an p. 69End, can poſſibly neglect them; ſuch infinite joyes would make you leave your finite joys; ſuch unlimited pleaſures would make you ſcorn theſe poor and narrow pleaſures of ſin that are but for a ſeaſon: This is one thing that would make you Saints preſently.

Secondly, And then make no queſtion but they may be yours: They may be all your own, if you will, you may have them as well as any one that already hath them, You may be ſaved as well as any thats already ſaved, God onelyonly ſtayes and waits your Conſent; wilt thou not give thy Conſent to match with Chriſt, and be ſaved? ſhall ſin hinder thy ſo much happineſſe? why doth God Offer you Heaven, but for you to make choyce of Heaven? Make Choyce Deut. 30. 19.Deut 30:19of Heaven, and have Heaven: why doth God open his ſhop, and ſet p. 70all his Glorious Wares and Treaſures before you, but that he would have You to be his Chapmen? Sinners! God ſends his Miniſters to tender all theſe Glories to you, and his Majeſty himſelfe ſtands waiting your Leaſure, his patience bears, his juſtice forbears, his mercy intreats you, and his Spirit ſtrives with you to perſwade you, and will you make any Queſtion then but Heaven may be Yours? why did the Lord of Glory come down from Heaven, but that ſinners might go up to Heaven? Sinners! a way is made for You to Heaven through the ſides of Jeſus Chriſt.

Ʋſe 2. Saints, how ſhould this ſtir ye up to Excell in Grace? Doth God love them moſt, that are Crowned with moſt Grace? Saints! this ſhould wing ye with an holy Ambition to be Eminent in Grace; not to be Ordinary in p. 71Grace, but Eminent in Grace; not onelyonly to Get Grace, but to Grow in Grace: oh! what a ſin is it to ſit down under Ordinary Grace, I ſay, to ſit down under ſo little Grace, when they that have much Grace are much beloved? and they that have more Grace are the more beloved? they that are great in Grace are greatly beloved? O Daniel, thou art Greatly Beloved: Filiall and ingenuous natures ſtrive after the higheſt degrees of their Fathers love. In 1 Pet. 2. 20. The Apoſtle Exhorting Chriſtian Servants to ſuffer wrongs with Patience, ſaith he, What Glory is it, if when ye be buffeted for your Faults ye ſhall take it Patiently? but if when ye doe well and ſuffer for it, ye take it patiently, this is acceptable to God: But it is ſome Glory to ſuffer Patiently even then when we ſuffer for our Faults: Patience under p. 72deſerved puniſhments hath its praiſe and glory alſo: It is ſome glory to ſuffer patiently, when we ſuffer meritoriouſly, and to die patiently when we die worthy of death, Patience under the Puniſhments we deſerve is a Vertue: How then doth the Apoſtle ſay, What Glory is it, if when ye be buffeted for your Faults, ye ſhall take it Patiently? I anſwer, The Apopoſtle ſpeaks Comparatively; 'tis true, to ſuffer with patience, when we ſuffer for our deſerts, is ſome glory and commendation, but 'tis no Glory at all in compariſon, I ſay, compared with that Noble patience, whereby we ſuffer meekly when we ſuffer unjuſtly; There's no glory at all in the other, in compariſon of this, this, oh this (ſaith the Apoſtle) is acceptable with God: This is an Eminent Patience, and ſhall have Eminent Acceptance with God. p. 73Sirs, God would have his Saints to ſtep up unto an Eminency in in Grace; he would have them ſuffer moſt patiently, when they ſuffer moſt wrongfully; whatever is more Choyce and Excellent in Grace than other, he would have his Saints ſoar up thither: And Sirs, methinks this one thing were enough to blow you up into a flame of deſires, I ſay this, The more Grace you have, the more Dear you are to God; They that are Greater in Grace are Greatly Beloved: The more Grace you lay up in you, the more love doth God lay out upon you. Saints! what ſay you? ſhall not this awake you? The more Grace is in thee, the more would God love thee: The more holy thou art above others, the more would God love thee above others.

Secondly, Nay, the more Grace p. 74thou haſt, the more God loves thee above thy former ſelfe; he would not onelyonly love thee more than others, but love thee more than thy former ſelfe; as thy Graces increaſe in thee, his love would increaſe towards thee; as thou groweſt better, he would love thee better. Luke 2. 40. 'tis there ſaid of Jeſus Chriſt himſelfe, The Child grew and waxed ſtrong in Spirit, and 'tis added at v. 52. That as he Increaſed in wiſdome and ſtature, he increaſed in favour with God and man: Doe thou (ſaith Luther) underſtand the word of the Evangeliſt moſt plainly without any Gloſſe, that our Lord received increaſes dayly, as in body, ſo in ſpirit, as other men are wont to doe: I ſay, Jeſus Chriſt in reſpect of his humane nature did grow and improve in ſoule and body; His ſoule improv'd in wiſdome, his p. 75body in ſtature, and thus increaſ…d in favour with God and man. This phraſe is taken out of 1 Sam. 2. 26. And the Child Samuel grew foreign and was in favour both with the Lord and alſo with men: I ſay, the Evangeliſt ſeems to fetch his expreſſion from this Text, to ſhew that Jeſus Chriſt put himſelfe into the ſame condition with other the ſons of men; as Samuel grew in Grace and favour with God, ſo did Chriſt: The more Illuſtrious the Image of God is in the Creature, the more is God delighted in the Creature. Now the Image of God was more Radiant and ſhining in Chriſt a man, than in Chriſt a Child; and therefore Chriſt is ſaid to increaſe in Favour: Neither doth this derogate from the Honour of Chriſt, (for this was done by the wiſe p. 76diſpoſure of God ſo ordering it for our ſake) for upon the ſame account, you might ſay that 'twas unworthy of Chriſt to be a Child: but Jeſus Chriſt did Empty himſelfe for our ſake, His deſcent was our aſcent, his Emptying of himſelfe was the Fulneſſe, or Filling of us; he came ſo low as to grow in Spirit, and as he grew in ſpirit, he grew in favour with God: This knocks aloud at your doors, and bids you riſe out of your beds of ſlumber and ſecurity. Saints, why doe ye not put on for more Grace? are ye not ambitious every day to be lov'd more and more of God? to advance into his favour further to day than you were yeſterday? to get up higher ſtill into his heart? Then Act your Graces, and increaſe your Graces, The more Grace thou baſt, the more will God love thee above thy former ſelfe.

p. 77Thirdly, He will give more Grace to thee, the more thou haſt the more hee'l give thee: at firſt, God gives Grace where there's none; and then (becauſe he loves his own work) where he hath given the Bloſſomes of Grace, he gives additions of Grace, and the more Grace thou haſt, the more he will ſtill give thee: It hoſoever hath to him ſhall be given, and he Mat. 13. 12.Matt 13:12ſhall have more abundance: God gives Grace for Grace, to Grace Improved he makes New and Freſh additions of more Grace: as a Father gives his Son at firſt a ſtock to ſet up with, and ſeeing him to be a good Huſband, and thrive upon it, then he layes out more upon him, the ſons care is the fathers encouragement to give him more; ſo doth the Lord Jeſus Chriſt, He delights to John 15.John 15give where his gifts doe thrive, and to disburſe moſt, where his Graces p. 78flouriſh beſt: Every branch that beareth fruit he purgeth it, that it may bring forth more fruit.

Fourthly, He will manifeſt himſelfe more to thee, than to others; he will converſe with thee more than he will with others, thou ſhalt know more of his mind, and drink in larger depths of his diſcoveries: Paul was a great Saint, and the more Grace he had the more Revelations he had;2 Cor. 12. 2, 4.2 Cor 12:22 Cor 12:4 oh! what a Revelation had he, when he was caught up into Paradiſe, into the third Heaven, and heard unſpeakable words, which it is not lawfull [or poſſible] for a man to utter?

Fifthly, He will love thy ſervices more than others; he would love to hear thee pray, and thee repent: the more Grace thou haſt in thee, the leſſe of the Fleſh there is in all thy duties; the more Heavenly and Holy thou p. 79art, the more of God and the leſſe of man is in every ſervice.

Sixthly, The more Grace, the more Maſculine and Heroick hearts you'll have for God: Grace Ennobles the heart, and the Higher it reſeth in the heart, the higher it raiſeth up the heart: you would propoſe high things to your ſelves, you would dwell nearer God, and ſoar up nearer the ultimate end; you would be able to ſcorn ſin, and the world, you would not onelyonly reſiſt ſin, but you would be able to ſcorn ſin and the world, you would trample upon temptations with the foot of diſdaine, you would have brave ſpirits in a good cauſe, you would eſtimate publick good beyond all private reflections and ſelfe intereſts, you would open your hands liberally for God, and the Goſpell, you would embrace ſufferings chearfully, p. 80and look upon death with freſh blood in your cheeks.

To Heroick Grace all ſervices are more facil and eaſie, than to thoſe that have but ordinary Grace: Heroick Grace differs from ordinary Grace [Non ſpecie ſed tantum Gradu] not in kind, but onelyonly in degree; as heat in the fourth degree differs from heat in the firſt or ſecond, and therefore adde new degrees ſtill unto your Grace and then 'twill come to be Heroick Grace: It is a part of Badneſſe not to grow better.

Ʋſe 3. In the next place I muſt lay down an Uſe of Caution, as an Antidote againſt ſome Emergent thoughts and ſurmizes that may ariſe from this poynt.

Firſt, Afflicted Saints have not leſſe of God, love than others: They that are more afflicted are not leſſe beloved, and yet the afflicted p. 81children think not ſo, they conceive their Father loves them leſſe than others, becauſe he Afflicts them more than others, They interpret his love by his Rod: It is true, There is a great ſimilitude between a Curſe and a Croſſe, and oftentimes the children are deceived by it; but I pray, miſtake not your ſelves, ſometimes, They are in deepeſt Sufferings that are his deareſt Darlings: Jeſus Chriſt, the beſt beloved, was put to the worſt Sufferings, Jeſus Chriſt was foreign He was greatly beloved, and yet greatly afflicted; Jeſus Chriſt was the King of ſufferings, The King of Saints was the King of Sufferings, and the Goſpell is directly a Covenant of ſufferings and ſorrows: The old Law was built much upon Promiſes of Temporall proſperity, the Goſpell is founded in Temporall adverſity: The Heirs of God are p. 82Heirs of Sufferiugs: Jeſus Chriſt was a Pattern of ſufferings, and the Goſpell of Chriſt is a Covenant of ſufferings; and the Saints muſt be followers of Chriſt in this Covenant of ſufferings: as men doe well and ſuffer ill, ſo they are dear to God; whom he loves moſt, he afflicts moſt, and doth this with a deſigne of the greateſt mercy in the world.

Secondly, God doth not love them more than others, that have more gifts than others, but that have more grace than others: for gifts qualifie, but graces ſanctifie; gifts may make thee an able man, but 'tis grace that makes thee an amiable man.

Thirdly, God doth not always love them more than others, that do him more ſervice than others; for he that hath leſſe grace, may doe God more outward ſervice, becauſe he hath more outward p. 83power and eſtate: a man that hath leſſe Grace may have more Purſe than a better Saint, and ſuch a one may give more to the Goſpell, and pour forth more Acts of Charity, than a better Saint that hath more grace and leſſe means can doe: Nay a man that hath no grace at all (moving in an Orbe of Power and greatneſſe) may doe God more ſervice in ſome things than many private Saints can doe. Jehu in rooting out Ahabs family, and Baals Idolatry, did more for God in that caſe, than all the Saints in that Kingdome could have done: oh then look to your graces, God loves grace and your ſervices for your graces.

Whom then doth God love more than others?

Firſt, Great Perſons match'd with graces ſuitable, are Gods greatly beloved; Thoſe that are p. 84more Noble in Family, and more Noble in Grace too, are greatly beloved: for this is a Rule in nature, thoſe Creatures are moſt Honourable, which have the greateſt power, and doe the greateſt good: Greatneſſe is a brave ſubject for Grace, Gracious Great men are Great Stars, ſtars of the firſt Magnitude, they give more light than a Conſtellation of leſſer ſtars and meaner Chriſtians; How doth their light ſhine before men, and our Father gloriſied in Heaven? and as they ſhine brighter than others in the lower Heaven, ſo I doubt not but they ſhall ſhine brighter than others in the upper Heaven: How Exemplary are their Examples? How convincing and compelling is their Golineſſe? How powerfull on others is the power of Godlineſſe in them? If for their Greatneſſe They are ſtiled Gods. p. 85How near are they to God when they Act God in their Greatneſſe?

Secondly, Men of great parts adorned with Graces proportionable are Gods greatly beloved: Thus Chriſts Apoſtles were his greatly beloved, and after them his Miniſters are his chiefeſt favourites above others: Theſe are Gods great Love-tokens to his Church and people, they are Gods Incarnate Angells to his Church, ſo they are ſtiled, The Angells of the Churches: Now Angells are not onelyonly Holy Creatures, but Intelligent Creatures; as they are Gracious, ſo they are Gifted Creatures.

Thirdly, God loves thoſe more than others, that believe more than others, becauſe Faith gives moſt glory to God: I think none will deny, but tha… Grace which aſcribes moſt glory to God, is the darling-grace, moſt p. 86tenderly beloved; and ſuch is Faith: Faith Honours God, and Humbles the Creature; it greatens God, and annihilates the Creature.

1. Faith advanceth free grace in our juſtification: Here ſhe layes man in the dust, and lifts free grace upon the throne, aſcribing all to mercy, nothing to merit, admiring free love, having the leaſt thoughts of ſelfe-worth: Faith decks Chriſt alone with the golden feathers of a ſaving righteouſneſſe, and deplumes the Creature of all gay and proud Imaginations, amidſt all her graces ſhe relies onelyonly on free grace.

2. Faith (in reſpect of grace and ſanctification) lives onelyonly as a receiver, thats her Name in Scripture, As many as received him: and What haſt thou which thou haſt not received? Faith comes to p. 87Gods door, and knocks there, as a meer beggar: ſhe confeſſeth that her ſelfe is the gift of God, and that all Grace is the gift of God; ſhe waits as a beggar at Gods gate for every Grace.

3. So when ſhe hath the principle of Grace, ſhe depends wholly upon divine Influence and aſſiſtance for the acting of Grace; the new Creature cannot move without the breathings of the Spirit upon it: The Spirit muſt plant graces in the ſoule, and then muſt dwell there and be with them ſtill, to keep them in being, and keep them in action.

4. Faith ſets up the ſtrength of God: A believer hath no opinion of his own ſtrength, when he prevailes with God, it is with a power which he hath from God, I can doe all things through Chriſt that ſtrengthens me.

p. 885. Faith pleaſeth God: wicked men may ſerve God, and ſome wicked men doe him eminent ſervice, they who are evill, may doe that which is good for the matter of it: but tho it be poſſible to ſerve God without faith, yet it is impoſſible to pleaſe God without faith; tho God may be pleaſed with a work, which is done without faith, yet he is never pleaſed with the Perſon doing any work without faith.

Fourthly, God loves them more, that are more humble: I dwell with him that is of a contrite Iſa. 57. 15.Isa 57:15and humble ſpirit: thou deſireſt not ſacrafice, thou delighteſt not in burnt Pſal. 51. 16, 17.Ps 51:16Ps 51:17offering; what is it then, God takes ſuch delight in? The ſacrafices of God are a broken ſpirit: Let Gods love Exalt you, but let his gifts and graces humble you: and ſurely the more ſolid and ponderous Grace is, the more it p. 89humbleth; the weightier a piece of Gold is, the more it preſſeth down the ſcale: Have ye learning and parts? let me tell ye, the modeſt opinion of our knowledge, is better than knowledge: Humility in Excellency Excelleth Excellency it ſelfe; I could wiſh, every one that hath gifts and parts, that like Moſes, he ſaw not the beams of his own face.

Fifthly, God loves them more that are more ſelfe-denying; that are not ſelfe-ſeekers, but ſeek his glory more than others: The upright are his delight.

Sixthly, God loves them more, that love him more: Love is the loadſtone of love; Love hath an attractive vertue, it draws God down from his throne into the ſoule, He dwells with love: What a great drawing power then hath a great love? This is the divine language of Lovers, p. 90I live, yet not I, it is my beloved that Gal. 2. 20.Gal 2:20lives in me: I love my ſelfe not with my own love, but with the love of my beloved, that loves me: I love not my ſelfe in my ſelfe, but my ſelfe in him, and him in me.

Laſtly, God loves them more, that are more Active for him: Idle Chriſtians, and idle Profeſſours, God nauſeates: what is a thing that is of no Uſe? It is a Nothing: ſo ſaith Job to his miſerable comforters, his friendleſſe friends, For now ye are nothing: Ye ob 6. 21.are nothing for ye contribute nothing of comfort to me; They that ſpeak not to purpoſe, ſpeak nothing. What is Idleneſſe, but a privation of diligence, or abſence of Action? and privations are nothings: lazy Profeſſours are but ſo many privatives, they are not workers, they are not Agents, they profeſſe and doe nothing; They believe in Jeſus p. 91Chriſt, and yet doe nothing for Jeſus Chriſt: The Phyloſophers ſay that in Nature there is no Vacuum, I could wiſh it were ſo in Chriſtianity. But I have done with this Uſe.

Ʋſe 4. Yet this ſpeaks Comfort to weak Saints; to Saints of more infirmities, and leſſer Graces than others: You will preſently object and ſay, then the Lord cares not much for me; hee'l ſcarce look upon me, I have ſo little grace; if he loves according to grace, I ſhall have love little Enough, for I am ſure, I have grace little enough; ſuch and ſuch Saints ſhall go away with all his love. But be Comforted, you that are young Chriſtians, and weak Chriſtians, for

Firſt, God loves you too; nay God loves his weak Saints with more love of Compaſſion, though he loves great Saints p. 92with more love of Communication: as we love our young, as well as our ſtrong; nay, we love our babes and young ones with more tenderneſſe, than we doe our ſtrong ones. Ariſtotle obſerves it a ſpeciall inſtinct of nature, whereby Parents are moſt tender of the youngeſt Children, becauſe they can leaſt help themſelves: ſo the weakeſt Saints have the moſt kiſſes from God, the Parent kiſſeth the babe and little child, when the elder child is not kiſſed; For, ſaith he, this is but a little child: And ſo, when the Prodigall comes home, the Father falls upon his neck, and kiſſes him, why? but becauſe upon his firſt Return, he is a Babe in Chriſt.

Secondly, Becauſe thou haſt but little grace in thee, doe not ſay, that Gods love is but little, for a little grace is the gift of great p. 93love, 'twas great love in God, to give thee any grace: little grace is of a great price, as a Pearl of ſmall ſize, is of huge worth; God gives himſelfe to thee in the leaſt grace: little grace ſhall have infinite glory; and therefore little grace was the gift of infinite love.

Thirdly, Thy time is coming, wherein God will love thee as much, as greater Saints; it may be, more: for as thou groweſt up to more grace, God will love thee with more love. Sometimes one that is but a child, (when another is a man) groweth taller by far than the other: ſo though thou art now but a child in grace to a greater Saint, yet thou mayſt be taller in grace one day than he is; and then Gods love will be higher to thee than to him.

Fourthly, Some Saints Excell in one grace, and ſome in another: p. 94Though ſome Saints over-match thee in this or that grace, yet (it may be) thou doſt out-bid them in ſome other graces. Thus doe ſome reconcile thoſe two Scriptures, in 2 Kings 18. 5. there 'tis ſaid of Hezekiah, that after him there was none like him among all the Kings of Judah: and in 2 Kings 23. 25. there 'tis ſaid of Joſiah, that like unto him there was no King before him, that turned to the Lord with all his heart: It is ſaid of Hezekiah, that after him there was no King like him, yet 'tis ſaid of Joſiah, that before him there was no King like him: How can truth ſtand in both theſe? When 'tis ſaid of Hezekiah, that after him there was no King like him, 'tis to be underſtood of ſome particular Grace eſpecially wherein he Excelled, that is, his truſting in the Lord; as 'tis ſaid, He truſted in the Lord, ſo that after him there was p. 95none like him, they explain it thus, He brake in pieces the Brazen ſerpent, that Moſes had made, and in this and other acts of Reformation, he met with ſtrong oppoſition, his Princes and great ones (ſome of them) did not like what he did, and ('tis probable) they diſcourage him, and tell him, if you doe thoſe things, if you change theſe things, if you change theſe ancient cuſtomes, you will bring a world of trouble upon your ſelfe and the Kingdome, you will make your people mutiny, the Brazen ſerpent, which you go about to ſtamp to powder, it was of God; yet (ſaith he) I care not for all you ſay, I will doe my duty, and truſt God with the Iſſue: Thus of all the Kings that were after him, there was none like him in truſting in the Lord. And as for Joſiah, of all the Kings that were before him, there was none like p. 96him in another particular, his zeale for the Lord. Thus ſome Saints Excell in one Grace and ſome in another.

Fiſthly, If thou canſt not attain Greatneſſe in Grace, yet be ſure to have uprightneſſe in Grace: An upright Saint loves God by himſelfe, abſtracted from the world; It is to be doubted, that many of us love not God abſtracted from the comforts, liberties, and enjoyments we have with him: many of us (I fear) would count our profiſſion our puniſhment, were we to ſuffer reproach, and poverty, for our profeſſion: as one that loves a woman in her fine cloaths and apparell that ſets her out; ſo doe many love God whilſt he is dreſſed up in Rich Roabs of liberality and bounty to them, theſe ſet him out to their carnall Eye: but an upright Saint loves God abſtracted from p. 97the world, when he is diſrobed of all Gifts and Bounties to them.

And this leads me now into the Diſcourſe of this great man, and great Saint, whoſe Funeralls we at this time Celebrate; He was a Great Man by birth, he was a Great Saint by Grace, and therefore Greatly beloved: I ſhall not ſpeak the Greatneſſe and Antiquity of his Honourable Family, although theſe ſhining Adjuncts ſet him out in brightneſſe and ſplendour to the Eye of the world, yet becauſe they make not a man Greatly beloved in the Eye of God, I ſhall rather ſpeak of thoſe Titles of Honour that are not written in Duſt, thoſe things that did Greaten his Greatneſſe.

I know he had his Humanities, for we are all but men, till we are Gloriſied Saints, and then our infirmi-page missing p. 100Parts: This Country lay under a Vaile of darkneſſe till he began to ſhine. He ſet his firſt choyce upon that Tranſcendent Holy man, Mr. Peacock in Oxford, but God took him to Heaven, which prevented his coming to Brampton: Then Providence led him to the knowledge of that nowbleſſed ſervant of God, Mr. Peirſon, whoſe Exemplary Graces and Miniſtery ſhed a rich Influence abroad the Country.

And as God removed godly Miniſters by Death, he continued ſtill a ſucceſſion of them to you, not onelyonly Brampton-Brian, but Ye alſo of Wigmore, and Ye of Leyntwardine, owe your very ſouls to Sir Robert Harley, who maintained your Miniſters upon his own coſt, that they might ſeed you with the Goſpell of Jeſus Chriſt.

3. He was the Pillar of Religion among Us: How would p. 101he countenance Godlineſſe? his Greatneſſe Profeſſing Chriſt brought Profeſſion into Credit, and caſt a luſtre on it, Profeſſion began to grow and ſpread it ſelfe under his ſhade.

4. His Planting of godly Miniſters, and then Backing them with his Authority, made Religion famous in this little corner of the world.

Oh! what comfortable Times had we (through Gods mercy) before the wars! how did our Publick meetings ſhine with his Exemplary Preſence in the midſt of them!

5. He would feed heartily upon the Ordinances: He came with hunger to them, and did afterward digeſt them into reall Nutriment; How would his heart melt under the word, and diſſolve into liquid Tears! I have ſeen him thaw and diſtill, as p. 102the weeping Trees under the winter-Sun beams.

6. He did deal much in Prayer: He would Embark no undertaking till he had fought God, he would frait his Veſſell, hoyſe up the maſt, and ſpread the ſailes, (he would not neglect the means) yet he would by Prayer beg the winds, and wait the Gales of Providence to ſet his ſhip a going.

7. His houſe was an houſe of Prayer: 'twas the Center where the Saints met to ſeek God.

8. He was noble in his liberality to the Saints in their wants: Their Neceſſity was his Opportunity.

9. He was ſpirited with a keen hatred of ſin and prophanneſſe: He would not, I may ſay, he could not brook it in any under his Roof; he would often p. 103ſay, He cared not for the ſervice of one that feared not God.

10. He was a friend to Gods friends: They that did love God, had his love, Gods people were his darlings, they had the Cream of his affections; if any poor Chriſtian were Cruſh'd by malice or wrong, whither would they fly but to Sir Robert Harley?

11. Againe, if at any time he had been Angry, he would quickly deſire to be Reconciled, ſaying, We muſt take heed leaſt the Devill come between.

12. He loved his Children moſt tenderly, I think, no man in the world carried more of a Fathers dearneſſe in him, than he did; yet he would never bear with any Evill in any of his Children: he would often ſay to them, I deſire nothing of you but p. 104your love, and that you keep from Sin.

13. The ſoule of his Religion was ſincerity: he knew no End but to ſerve God, and to be ſaved. I ſhall in this place bring in a notable ſpeech of his about a year and halfe ſince; when a moſt Eminent Minister of the Land came to viſit him, and aſk't him, what comfortable Evidences he had of his ſalvation? he anſwered, He had nothing to rely upon but Jeſus Chriſt, and he knew no Religion but ſincerity.

14. He was a great honourer of Godly Miniſters: he carried them in his boſome, of all men in the world they ſate next his heart, he did hug them in his deareſt Embraces; I muſt tell you he was their Sanctuary in Evill Times: How oft hath he interpoſed between them and dangers? when ſinfull Greatneſſe did p. 105frown upon them, this great man would ſhew himſelfe upon the ſtage for them.

When Mr. Pierſon was queſtioned before the Biſhop, Sir Robert Harley was not afraid to appear conſtantly in his defence; I could tell you, that he felt the frowns and diſpleaſures of a near Relation, rather than he would deſert that Servant of Jeſus Chriſt: When Dr. Stoughton and Mr. Workman were in trouble, Sir Robert Harley accompanied them to the High Commiſſion, which made the Archbiſhop dart frowns upon him.

15. He was alſo a Magiſtrate, and herein (I muſt tell you) he was animated with a moſt nimble Soul of Zeale againſt Sin: He was full of ſpirits againſt all diſhonours done to God, he was a Terrour to Evill works, he knew no Reſpect of Perſons in a buſineſſe p. 106wherein God was wronged: among other things, how would he Vindicate the Sabbath from tempt? Prophanneſſe durſt not appear upon the face of it, by this means the Congregations were frequented on the Lords dayes, and many thouſand ſoules prevented from their ſinfull ſports, ſate under the droppings of the word.

16. He paid a dear devotion of love to the Lords day (that Pearle of the week) when the licentious ſinfulneſſe of times cryed it down, how often have I heard him plead it up with Excellency of Arguments?

And in his own Practice he roſe alwayes Earlier upon the Lords day (and dayes of Humiliation) even to the times of his extream weakneſſe: He rejoyced ſtill when the Sabbath came, and was uſually more chearfull that p. 107day, than others, even in his ſickneſſe: He wept much, when his ſervants ſuffered him to ſleep on the Lords day later than he uſed, although he had not reſted all that night.

17. He was one that did Swim deep in the Tide of Faſting and Humiliation; I have ſeldome ſeen an heart broken upon ſuch a day as his was wont to be: He was one that did ſtand in the Gap, that did ſigh and cry for the Abominations done in the Land, and for it God ſet a mark upon his forehead: Though his Caſtle was ruined, yet God ſet a Mark upon him, when the naked Sword that Meſſenger of death walkt the Land and lookt keen upon you: And God ſet his ſeal of ſafety▪ upon his dear Lady, That Noble Lady and Phaenix of Women dyed in Peace, though ſurrounded with Drums and p. 108noyſe of War, yet ſhe took her leave in Peace; The ſword had no force againſt her, as long as God preſerved her, he preſerved the Place where ſhe was. And the man cloath'd with linnen ſet a Mark alſo upon the forehead of his Children, for when they with the Caſtle were ſurrendred up, God made their Enemies to treat them gently, he had his Jewells ſent ſafely to him by the hand of Providence.

18. He was (I know not how oft) choſen by his Country to the High Senate and Court of Parliament: and there (that I may ſpeak within my knowledge) He was a bright and glorious Star in that ſhining Conſtellation; as ſome Stars are more Excellent than others, ſo was he there: He was a Man of fixed Principles, Religion and ſolid Reformation was all the white he ſhot at; He p. 109appeared all along for a Setled Miniſtery, and the liberall Maintenance thereof: He procured the Ordinance for ſetling the Miniſters at Hereford: His Compaſſe without Trepidation or Variation ſtood Conſtantly Right to that Pole, the Good of his Country and Goſpell, which he kept ever in his Eye. And though his loſſe were Vaſt in thoſe Deſtroying times, yet he labour'd not for Recompence of his private loſſes, nor receiv'd any in the world.

He was very Zealous againſt Superſtition and Hereſie: and for Church Government; when one of the Parliament ſaid to him, Sir Robert Harley, why are you thus Earneſt for Presbytery? you ſee it is ſo oppoſed, that it is in vain to ſeek to ſettle it: he Replyed, Let us ſo much rather be Earneſt for it, though we gain it by Inches▪ what we obtain now with much p. 110difficulty and oppoſition, ſhall be of uſe one day, when there ſhall not be heard ſo much as the ſound of a Hammer.

19. He could (when he was put to it) live by Faith: In the Wars, when the ſtream of his Eſtate (which ſhould have maintain'd and watred him and his Family) was diverted wholly from them, he would ſay often, Dear Children, it may be God will bring us to want Bread, ſome ſay, it is baſe to live from hand to mouth, but I am of another mind, I finde it the beſt way of living: and (which was an high Expreſſion) Who can be afraid of Gods Providence? welcome what the Lord ſends, if it go well with the Church it is no matter.

20. His ſoul was Paved with humble ſubmiſſion to God in hardeſt diſpenſations: When after the Wars he return'd into p. 111the Country, and came to ſee with what face Brampton look't, he rode toward his Caſtle Gate, and ſeeing the Ruines, put off his hat, and ſaid, God hath brought Great Deſolation upon this Place ſince I ſaw it; I deſire to ſay, The Lord hath given, and the Lord hath taken, and bleſſed be the name of the Lord, in his good time he will raiſe it up again; when his Houſe is built, God (I truſt) will build mine: and obſerve, that he took Care to build this Houſe or Place of worſhip, and let his own lie buried ſtil in its Woefull Ruines.

You have had the faire and ſumptuous Proſpect of his Life, which ſtood aloſt like a beautious City upon an Hill.

Let us now follow him to his Sickneſſe, which (you know) confined him ſome years to his Chamber: And here I ſee the p. 112ſeaven ſtars, or ſeaven Celeſtiall ſignes appear in the night of his Sickneſſe.

Firſt, The greateſt trouble of his ſickneſſe to him was, that it diſabled him from Enjoying the Publick Ordinances: He dearly loved the ſolemn Aſſemblies, one day in Gods Court was better to him than a thouſand: The want of the Publick Ordinances was the ſickneſſe of his ſickneſſe.

Secondly, His divine employment: Moſt of his time (both day and night) whilſt he was detained in his Chamber, was ſpent in hearing ſome good Book or the Scriptures read to him: he uſed very often to hear the 17 Chapter of St. John, and the 8 to the Romans read to him; and thoſe two Golden Texts in the 8 to the Romans, All things work together for Good to them that love God: and, He that ſpared not p. 113his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all things? He would repeat often, ſaying, He knew no ſuch Cordialls.

Thirdly, His Victory over Sathan: It pleaſed God about two years ſince to permit Satan to buffet him ſeverall times; once he lay all night, and ſlept not, and he was heard to ſay often, Lord rebuke the Tempter, Lord give Victory, Lord be Gracious, with theſe Expreſſions he ſpent five or ſix hours: in the morning he ſpake very chearfully, and ſaid, he would be laid to ſleep; and having taken quiet Reſt he awaked, and ſaid, that all the ſins of his life had been laid before him that night, and thoſe things (he ſaid) that he had long forgotten, he then Remembred: He ſaid, the Tempter had been very buſie, but bleſſed be God, I p. 114did not ſleep untill I had made my peace with God, through Jeſus Chriſt: Then he chearfully ſaid a little while after, God may let Satan buffet us for a time, but he ſhall never prevaile; after this, his chearfulneſſe continued without interruption.

Fourthly, His willingneſſe to die: He was wont to ſay, Many wiſh to live over their lives againe, that they might mend what had been amiſſe; I would not be to live over my life again, leaſt I ſhould make it worſe, I would not for all the world be young again, becauſe I would not be ſo far from Heaven: And he would ſay to his Children, when he had them about him, I have taught you how to live, and I hope I ſhall teach you how to die.

Fifthly, His patience under his ſharp ſufferings: His diſeaſe was Stone and Palſie: and they p. 115that know theſe, muſt look for Tortures; yet in his ſharpeſt Pains and Torments, he would mollifie them with this conſideration, That is Beſt which God cloth; He would often ſay, The will of the Lord be done, above all, and in all, for that is beſt of all: and he would ſupport himſelfe under his ſharp pains with this Meditation, Heaven will make amends for all: and ſometimes, when asked how he did, he would anſwer, Poor, but going to Heaven as faſt as I can: his lips (like an honey combe) would drop ſuch ſweet Expreſſions as theſe, If the Lord ſee it beſt for me, that the ſtone in the Bladder ſhould be the way to bring me to Heaven, his will be done, It is better to die of the ſtone in the Bladder, than of the ſtone in the heart: Thus (if you obſerve) he fed his Patience, p. 116under the divine hand, with divine arguments: That place of Scripture, I Cor. 10. 13. There hath no temptation taken you, but ſuch as is common to man, but God is faithfull, who will not ſuffer you to be tempted above that you are able, He did often mention with joy, ſaying, it was the firſt place, whereby God gave him Comfort: and ſome few days before his death, when he was in much pain, he ſaid, Bleſſed be God who brings this place with comfort to me, whereby I had received firſt joy, and ſo repeated thoſe words, There is no Temptation, &c. adding further, Bleſſed be God, Bleſſed be what comes in the the name of the Lord, Lord be gracious. Thus you ſee his Admirable Patience.

Sixthly, His love to the Glory of God, and the Church of God: To joy under great afflictions is a hard matter: water quencheth fire, yet p. 117his joy in that which concern'd God his affliction could not extinguiſh: he was wont to pray conſtantly ſince the ruines and deſolations of Brampton, that God would reſtore the Goſpel hither, and two days before his death he rejoyced exceedingly, when he was told that this Place of Publick worſhip was finiſhed. About three days before his Death, when he aroſe and went to prayer (as he conſtantly uſed to do) though not able to Enlarge in Prayer, becauſe of weakneſſe, he Prayed for the Ruine of Antichriſt, for the Churcher of God beyond Sea, naming Savoy, Switzerland, Germany. Upon the Fifth of November, though very weak, and under great pains, yet he bleſſed God for the Great mercy of that Day to the Church, and the Nation, and to himſelf, who was of the Parliament, when the Powder Plot was intended, & for the many p. 118Mercies God had vouchſafed him to ſee, ſince that time in the Church, and in his own Family, for his Lady the mother of his children, who (he ſaid) was gon to Heaven before him, and for his Childrens Children, and for his Hearing, which being loſt, God reſtored him perfectly: Thus the day before he dyed he kept A day of Thanksgiving to God for all his former mercies: oh! what ſpiritual and Angelical Elevation of heart was this? his ſoul was Muſical, like the Swan he ſang before his death; which leads me to another Branch,

Seventhly, his faith & aſſurance: a godly Miniſter ſpeaking to him concerning his diſſolution, he ſaid what matter is it, if my poor cottage be falling here below? I am ſure of a fair houſe upon the Top of yonder hill. A day or two before his Death, the 5 of Job being read to him in courſe, he ſaid, he that hath p. 119been with me in ſix troubles, will not leave me in the ſeventh. And laſtly, having (like good old Jacob) given his bleſſing to all his Children that were then at home, and to his Grandchildren, deſiring the Lord to bleſſe and ſanctifie them particularly, I ſay, having don this about an hour before his death, though under Extream Pain, he ſaid, Bleſſed be God for this quiet Peace: Thus his Peace with God ſhined like a Candle in his heart, till his lamp of life went out with theſe laſt words, I die, Lord be Gracious; In the flame of theſe words his ſoule (like the Angell of God that appeared to Manoah) aſcended and went up to Heaven: Thus this Glorious Saint went up to Glory.

In the beſt times there were few or none better, in theſe declining times he hath left almoſt none like him among us, I pray God to double the Spirit of deceaſed p. 120Elijah upon his ſurviving Eliſha: The Lord repair the Ruines of this Caſtle, and build up this Great Family for the Glory of his Name in theſe Parts.

Before I leave, I cannot but tell you, how God hath taken Three brave men of late from us; The Firſt upon whom the lot fell was Mr. Richard More of Linley, the next was Mr. Humphrey Walcot of …alcot, and now it hath fallen upon Renowned Sir Rubert Harley: I mention them here together, becauſe theſe Three were the Triangles of our Country; and whilſt they lived were ſpecial friends, and of one heart for God in the concernments of his Gopell. And now I have done, onelyonly to put you in mind a little of your ſelves, you ſee, you are dying creatures, oh then! Conſider your later End: The conſideration of our laſt End, ſhould be the Exerciſe of our Firſt thoughts; to conſider our end, would be the end of our ſins, and the Reſurrection of our Repentance: Aſhes keep fire alive, ſo this conſideration, that we are Duſt and Aſhes will keep our Graces alive.

FINIS.

End of the text · Thomas Froysell, The Beloved Disciple (1658)