Exposition of Jude, Exegesis of Jude · Verse 2

Exposition of Jude · Exegesis of Jude · Verse 2

p. 90VER. 2. Mercy unto you, and peace and love be multiplyed.

IN which Prayer we conſider,

1. The bleſſings which the Apoſtle requeſteth may be beſtowed; which are three: [1. Mercy. 2. Peace. 3. Love.]

2. The meaſure in which the Apoſtle deſireth they may be beſtowed: [Be multiplyed.]

3. The perſons upon whom he prayeth that theſe bleſſings may be in this meaſure beſtowed: [ Ʋnto you.]

1. In this Prayer, To conſider of the Bleſſings which the Apoſtle requeſteth for: And firſt of the firſt of them, Mercy. Concerning which I ſhall ſpeak by way

Of 1. Expoſition.

Of 2. Obſervation.

1. For the expoſitory part. Mercy is referr'd either

p. 91to Man, or

to God.Miſericordia eſt dolor et aegricudo animi, ex miſeria alterius injuriâ laborantis conceptus, Cic. in Tuſ. 4. Miſericordia eſt alienae miſeriae in noſtro corde compaſſio, quâ utique ſi poſſemus, ſubvenire compellimur. Aug. de C.D. l. 9. c. 5. Ex eo appellata eſt miſericordia quòd miſerum cor faciat condoleſcent is alieno malo. foreign. Ariſt. Nemo parricidae ſupplicio miſericordiâ commovetur. Cic. Tuſc. 4. Mat. 5.7. Luke 6.36. Luc. 10.37. 1 Pet. 3.8. Col. 3.12.Matt 5:7Luke 6:36Luke 10:371 Pet 3:8Col 3:12

1. To Man: and ſo mercy is (according to ſome) a grief of heart ariſing from the apprehenſion of anothers miſery: according to Scripture, Such a holy compaſſion of heart for the miſery of another, as inclines us to relieve him in his miſery. It is a compaſſion or ſympathy, becauſe it makes the mercifull heart a partaker of the miſery of him who is diſtreſſed; and therefore (ſay ſome) called miſericordia, becauſe it tranſlates the miſery of another into the heart of the merciful. And for this cauſe it is called the bowels of compaſſion, Col. 3.12. 1 John 3.17. Phil. 1.8. and 2.1. So likewiſe by the LXX. Pro. 12.10. And to have compaſſion is uſually ſet out in Scripture by a Verb that ſignifieth, to have the bowels moved, Mark 6.34. Matt. 14.14. and 15.32. Mar. 1.41. Luk. 7.13. &c. becauſe mercy expreſſeth it ſelf in the bowels eſpecially; he that is affected vehemently with anothers ſufferings, having his very intrals and bowels moved and rouled in him, (Hoſ. 11.8.) and is affected, as if the bowels of him that is in miſery were in his body: Nor is this Scripture compaſſion a fooliſh pity, whereby a man doth unlawfully tender him that is in deſerved miſery, as Ahab pitied Benhadad, and Saul Agag againſt Gods command; but ſuch a compaſſion as God approveth, a fruit of the Spirit, commanded and commended in the Word. In this grace of mercy is alſo comprehended a forwardneſs to ſuccour the miſerable; the bowels of the mercifull not being ſhut up, 1 Joh. 3.17. This grace the Scripture honours with many precepts and promiſes. A merciful man is Gods Almner, his conduit-pipe to convey his bleſſings, his reſemblance, like unto his heavenly Father, who is the Father of mercy.

And that's the ſecond conſideration of mercy, as it is referr'd to God; and ſo indeed it is in this place by Jude.

In which conſideration of mercy as referr'd to God, there are three things to be explained.

p. 921. How mercy can be attributed to God.

2. What ſorts of mercy are attributed to God.

3. What be the properties of the ſorts of mercy attributed to God.

1. 1How mercy can be attributed to God: Not as it is an affection of grief for the miſery of another: But 1. As it ſignifieth a promptitude and forwardneſs of the will to ſuccour the miſerable: Not as 'tis miſeria cordis, or as to be mercifull is taken paſſively, for one to be a fellow-ſufferer; Zanc. de Nat. Dei l. 4. c. 4. q. 1. Miſericordem hominem appellare ſolemus…, non paſſivè, qui miſerum habet cor (talis enim potius eſt miſer, quàm miſericors); ſed activè, hoc eſt, illum qui miſcro homini ex corde cupit ſuccurrere. Si licuit Auguſtino, dicere quod ſit cordis miſeria, ex alterius miſeria concepta: our non liceat nobis dicere, miſericordiam dici, quia nobis ſit cordi alterius miſeria? Miſericordia duo importat; unum tanquam eſſentiale, aliud tanquam accidentale: Primum eſt promptitudo voluntatis ad ſubveniendum miſeris; alterum eſt paſſio triſtitiae, quae oritur in appetitu ex cognitione miſeriae alterius, quantum ad primum ſummè eſt in Deo, non quantum ad ſecundum. Rich. d. 46. a. 2. qu. 1. lib. 4. Zech. 2.8. Acts 9.4. Exod. 34. Pſal. 100.5. Pſal. 145.9.Zech 2:8Acts 9:4Exod 34Ps 100:5Ps 145:9but as 'tis miſeria cordi, (as learned Zanchy diſtinguiſheth) and as to be mercifull is taken actively, for one ſo to be mindfull of the miſeries of others, that hee deſires, and is willing from the heart to help them. Suffering with the diſtreſſed in their miſeries, is not eſſential to mercy, but only accidental, in regard of our nature, which is ſo ſubject to paſſions, that without a fellow-feeling we cannot look upon the miſeries of thoſe whom we love; and this is not in God: but a propenſion and inclination of will to relieve the miſerable (which is the eſſential part of mercy) is moſt properly and abundantly in God; although ſympathy or fellow-feeling be often attributed to God improperly, and by way of reſemblance to humane affections, for the relieving of our capacities, and ſtrengthening our faith: And in reſpect of this propenſeneſſe and willingneſſe in God to help the diſtreſſed, are we to underſtand thoſe Scriptures where God calls himſelf merciful, and of great mercy; that is, of a moſt forward nature to help us in our diſtreſſes.

2. Mercy is attributed to God, as it ſignifieth Gods actual helping and relieving us in our diſtreſſes; as he beſtows thoſe bleſſings upon us ſpirituall or bodily, which proceed from his alone mercy: and of this are thoſe places p. 93of Scriptures to be underſtood, where God is ſaid to have, or ſhew mercy, as Rom. 9.18. He hath mercy on whom he will. 1 Tim. 1.13. I found mercy, becauſe I did it ignorantly. In which places mercy is put for calling to Chriſt, So Pſal. 136. Rom. 11.31. 2 Tim. 1.18.Ps 136Rom 11:312 Tim 1:18and all graces which follow it. Theſe works or effects of mercy being various and innumerable, it comes to paſs, that (though mercy be ſingle and one in God) the Scripture ſpeaks of it in the plurall number: as Gen. 32.10. 2 Cor. 1.3. Rom. 12.1.

2. 2For the ſorts or kindes of Gods mercy: It is either 1. A general mercy, extended to all creatures in common, as there is no creature in any miſery which in ſome reſpect he doth not ſuccour; he giving food to the hungry, warmth by wool, and ſundry ſorts of skins to the naked; medicine by many kindes of herbs; the Sun, the Clouds, the Winds, the Rain to refreſh the earth ſeverally: Pſal. 147.9. Luke 6.37. Pſal. 145.15.Ps 147:9Luke 6:37Ps 145:15and thus he is mercifull to the elect and reprobate, juſt and unjuſt, nay men and beaſts.

Or 2. A ſpecial mercy beſtowed upon the elect alone, different from the former both in regard of Gods will to help, as alſo in regard of the effects of that will. John 6.39.John 6:39'Tis the will of God that the Elect ſhould be delivered from their ſins, his wrath, Satans power, the ſting of death, and that they ſhould obtain eternal life in Chriſt: Iſa. 62.4. Mal. 1.10.Isa 62:4Mal 1:10the wil and pleaſure of God is to do them good, they are his hephſibah; but he hath no pleaſure in, or ſpeciall love to others. The effects likewiſe of his will to help are different toward the elect, from thoſe he expreſſeth upon the reprobate; Rom. 9.15, 18. 1 Tim. 1.13. Rom. 11.31. Pſal. 103.13. Pſal. 32.10. Pſal. 86.5.Rom 9:15Rom 9:181 Tim 1:13Rom 11:31Ps 103:13Ps 32:10Ps 86:5he calling effectually, juſtifying, redeeming, glorifying the elect. The Lord pitieth them that fear him. He that truſteth in the Lord, mercy ſhall compaſſe him about. The Lord is plenteous in mercy to them that call upon him. Of others he ſaith, I will deal in fury, mine eye ſhall not ſpare, Ezek. 8.18.Ezek 8:18neither will I have pitie: The elect are veſſels of mercy, the other of wrath: To the former he is mercifull in beſtowing upon them an eternall, to the later, in affording a temporal life. Theſe two differing as much, as the mercy with p. 94which a man regards his beaſt, doth from that wherewith he tenders his ſon; the beaſt is fed to be ſlain, or to be fit for labour; the ſon to be preſerved, and out of a paternal care for his good: To the wicked God affords a drop, to the godly a draught of mercy; to the wicked, the crumbs under the table, to the godly, Chriſt with all his benefits, that bread of life which endureth to eternal life.

This ſpecial mercy of God here pray'd for by the Apoſtle, is diſtinguiſh'd according to thoſe ſeveral miſeries of his people in which he ſuccours them. Take a taſte of the kinds of it.

God is mercifull 1. With a preventing mercy, when he makes us holy, of unholy ones; he loved us firſt: Hee waited to ſhew mercy, Iſa. 30.18. he doing good to us when we knew him not: Ezek. 16.22.Ezek 16:22Pitying us when we were in our blood; regarding us, when we neither regarded him nor our ſelves; keeping us from falling into the ſins to which of our ſelves we were prone. So that, as in reſpect of good, we are what we are from Gods meer mercy; ſo, in reſpect of evil, we are not what we are not from the ſame mercy.

2. He is merciful to his with a forgiving mercy: fully freeing them from wrath; their ſins are as if they never had been, blotted out as a cloud, Iſa. 44.22. thrown into the bottom of the ſea, Mic. 7.19. though ſought for, yet not to be found, Deus vindictae gladium miſerationis oleo exacuit.Jer. 50.20. In a ſea of affliction there's not a drop of wrath: The faithfull are look'd upon as ſons, not as malefactors; their ſufferings are not to ſatisfie God, but to ſanctifie them, Heb. 12.6, 7.

3. He is mercifull with accepting mercy, taking in good part the deſires of the ſoul, whenas it findes not to perform; accepting a ſigh in ſtead of a ſervice; a cup of cold water, a mite, a broken reed, ſmoking flax, a groan in ſtead of a duty, the ſtammerings of his childe above the eloquence of a beggar, a broken heart as the box of ſpike-nard.

4.Hoſ. 14.4.Hos 14:4 He is mercifull with re-accepting mercy; looking upon a returning Prodigal as a ſon; pitying as a father, not puniſhing as a Judg; Iſa. 55.7.Isa 55:7multiplying to pardon, receiving back-ſliders again.

p. 955. He is mercifull with providing mercy; ſupplying all our wants; ſuffering no good thing to be wanting to us; Pſal. 23.2 Pet. 1.3. Pſal. 84.11.Ps 232 Pet 1:3Ps 84:11alwayes giving what we need, if not what we would; either aſſwaging, or anſwering our deſires; beſtowing temporall bleſſings in ſubordination, not oppoſition to eternall bleſſedneſs: giving us, if not riches with godlineſs, contentment with our poverty.

6. He is mercifull with directing mercy in our doubts, guiding us by his counſels; Pſal. 73.24. Gal. 6.16.Ps 73:24Gal 6:16ſhewing us the way wherein we are to walk; being eyes to us in our blindneſs, light in our darkneſs, a teacher in our ignorance, a pillar and a cloud in every wilderneſſe, giving his Word for a rule, his Spirit for a guide.

7. Mercifull he is with ſuſtaining mercy, upholding us in all our diſtreſſes, making every affliction fordable, and carrying us thorow, viſiting us in priſon, feeding us thorow our grate, knowing our ſouls in adverſity, Pſal. 94.18.Ps 94:18leading us gently, proportioning our burdens to our back; caſting a tree into every Marah, ſhining thorow every ſhowre, ſending ſupplyes in every ſiege, 2 Cor. 12. Luke 22.32.2 Cor 12Luke 22:32making his grace ſufficient for us in all our buffetings, keeping us from being ſwallowed up of ſin, and our grace from being totally obliterated.

8. Mercifull with quickning, enlivening mercy to any holy duty; ſo that we can do all things; Phil. 4.13.Phil 4:13making us a willing people, oyling the wheels of our ſouls, putting into us delight in his law, Pſal. 119.Ps 119ſo that we account it ſweeter then our appointed food, and run the wayes of his commandments: he giving, as work and wages, ſo hands.

9. Mercifull with a reſtoring, recovering mercy; and that, not onelyonly from ſin and miſeries; but even by them: 1. From them, bringing out of every diſtreſſe, bodily and friritual; cauſing every cloud to blow over, making the longeſt night to end in a morning; raiſing us after the fowleſt fall, and out of the deepeſt grave, Pſal. 103.9. Joel 2.13. Lam. 3.22. Hab. 3.2.Ps 103:9Joel 2:13Lam 3:22Hab 3:2making faith to work out of the greateſt Ecclipſe; he chides not for ever, but repents him of the evil; through his mercy he ſuffers us not to be conſumed: In wrath he remembers mercy. 2. By ſin and p. 96miſeries, making our afflictions, nay our very ſins to work for our good, and all the ſmutchings with both to make us brighter, more humble, watchful; and our fiery tryals to burn in ſunder only our bonds.

10.Rom. 8.28.Rom 8:28 Mercifull with crowning mercy, when he brings us into heaven; 2 Tim. 1.18.2 Tim 1:18there he perfectly freeing us not only from the contagion by, but even the company of every ſin: nay, the fear of ever being annoyed again thereby; delivering us from impure hearts, and imperfect graces, from foyles, from fighting, from all our cauſes of complaint: he then giving for every combat we have had, a crown, for every tear, a pearl, for every light affliction, a maſs of glory, for a drop of gall a ſea of joy, for appearing troubles, reall bleſſedneſſe: 2 Tim. 1.18.2 Tim 1:18This is the mercy of that day, crowning mercy.

3. 3For the properties of Gods mercy; 1. Its full: 2. Its free.

1. Its a full and unmeaſurable mercy: the unmeaſurableneſſe whereof is ſet forth 1. More generally, when God is ſaid to be plenteous in mercy, Pſal. 86.5. 1 Pet. 1.3. Epheſ. 2.4. Pſal. 108.4. Pſal. 51.1. Neh. 9.19. Pſal. 103.11. 2 Cor. 1.3. Pſal. 145.9. Pſal. 33.5. Matt. 5.15.Ps 86:51 Pet 1:3Eph 2:4Ps 108:4Ps 51:1Neh 9:19Ps 103:112 Cor 1:3Ps 145:9Ps 33:5Matt 5:15abundant, rich in mercy, his mercy great, above the heavens, his mercies unſearchable, high as the heaven is from the earth; multitudes of tender mercies. 2. More particularly, the unmeaſurableneſs of his mercy is ſet forth, 1. In that there is no creature in heaven or earth but taſteth of it: His mercies are over all his works; the very dumb creatures ſpeak him mercifull: The whole earth is full of his goodneſſe: he preſerveth man and beaſt; nay, his enemies.

2. In that reſemblances to ſet forth his mercy, are taken from the moſt tender-hearted creatures: Hoſ. 11.4.Hos 11:4he drawes with the cords of a man: He pitieth as a father; nay, more then the moſt tender-hearted mother doth her ſucking-childe; he gathereth people as a hen doth her chickens: He hath bowels of mercy, Iſa. 49.15. Jer. 31.20. Luke 1.78.Isa 49:15Jer 31:20Luke 1:78and ſuch as ſound; and therefore his mercy pleaſeth him; he delights to ſhew mercy, he forgets not his mercy.

3. He is the fountain of the mercy and mercifulneſſe in all p. 97the creatures in the world toward one another: the mercies of all parents to their children, of every mother to her little ones, of every Chriſtian, of every tender-hearted perſon, of every beaſt and foul to their young ones, are but drops that come from the ſea of Gods mercy; he is the Father of mercies.2 Cor. 1.3.2 Cor 1:3

4. He can deliver from every miſery: Bread takes away hunger, drink thirſt, clothes nakedneſs, knowledge ignorance; but no creature can take away every miſery: Phil. 4.19. 2 Cor. 1.3 Pſal. 23.1. Pſal. 34.10Phil 4:192 Cor 1:3Ps 23:1Ps 34:10wheras God is the God of all comfort, he ſupplyes all our wants, comforts in every trouble, he hath a plaiſter for every ſore, is a Phyſician for every diſeaſe, inward and outward: and ſo merciful is he, that in the very not removing of miſeries, he is mercifull: Were it not for trouble, how ſhould corruption be kill'd, holineſſe encreaſed, 1 Cor. 11.32 Heb. 12.101 Cor 11:32Heb 12:10heaven be ſweet, eternal crowns and triumphs be injoyed?

4. He is merciful to his enemies: ful of patience and forbearance, expecting their return many yeers together; giving them rain, and fruitful ſeaſons, Acts 14.17 Mat. 5.15Acts 14:17Matt 5:15filling their hearts with gladneſs, notwithſtanding they ſin and fight againſt him with all his goodneſſe; yea, ſo merciful is he, that in their greateſt enmity to him, Rom. 5.10Rom 5:10he hath often done them the greateſt good, changing their hearts, and making them his friends.

6. He beſtows mercy with greateſt frequency and reiteration: he hath many, manifold mercies, Pſal. 51.1 Pſal. 40.5Ps 51:1Ps 40:5mercies for thouſands, more than can be expreſt: innumerable are the ſins of one man; how innumerable the ſins of the whole world? how numberleſs then are thoſe mercies of forbearance expreſſed every time ſin is committed, there being ſo many millions of ſinners, every one committing ſo many millions of ſins? innumerable are the morſels of food, drops of drink, the motions, deliverances, proviſions received by one man; what then are thoſe received by a whole world? and every ſuch expreſſion is a mercy.

7. The mercy of God is eternall, 1 King. 8.2…1 Kgs 8:2and therefore immeaſurable: he keepeth mercy for ever: he will not take p. 98away his mercy from his ſervants: Pſal. 89.2 Pſal. 23. ult. Pſal. 103.17 Pſal. 136Ps 89:2Ps 23Ps 103:17Ps 136it ſhall follow them all the dayes of their life: his mercy ſhall be built up for ever: It endureth for ever: 'tis from everlaſting to everlaſting: He may hide his face for a moment (though that is but according to our thinking) but with everlaſting mercies will he receive us. Iſa. 54.7, 10Isa 54:7Isa 54:10The hils may be removed, and the mountains may depart, but Gods covenant of peace ſhall not be removed. God never repented himſelf of beſtowing his best mercies.

8. Gods Mercy is ſo immeaſurable, that to help us out of our miſeries, he that was God ſuſtained them himſelf: It had been mercy, to have help'd us by ſpeaking comfortably to us; more, to have help'd us by the bounty of his hand; but, to help us out of miſery by bearing our miſeries, by coming to man, by becoming of man, by ſuffering ſo much paine, hunger, ignominy, griefs, wounds, nay death for man! Oh, immeaſurable mercy! Oh, my ſoul, acknowledge thine inſufficiency either to conceive, or requite it.

2. The Mercy of God is not only full, but free, without deſert on our parts: We deſerve no healing from his mercy, unleſſe by being ſore and ſick; no riches from mercy, unleſſe by our poverty; no deliverance from mercy, unleſſe by being captives; no pardon from mercy, unleſſe by being guilty; no preſervation from mercy, unleſſe by being in danger; no mercy, unleſſe by being miſerable. God is not tyed to one man more than another; he hath mercy on whom he will: he hath mercy on the beggar, as well as the King; on the Barbarian, as well as the Grecian; the bond, Eph. 1.5, 6 Rom. 11.5 2 Tim. 1.9 Phil. 1.29. Rom. 3.24 Phil. 2.13 Rom. 6.23 …. 43.25Eph 1:5Eph 1:6Rom 11:52 Tim 1:9Phil 1:29Rom 3:24Phil 2:13Rom 6:23Rom 6:43Rom 6:25as well as the free; the Jew, as well as the Gentile; Election is the election of grace; Vocatiou is according to grace; Faith is ſaid to be given; Justification is freely by Gods grace; every good motion is of Gods working; Life eternal is Gods gift; the putting away of every ſin is for his own ſake. God is mercifull, becauſe he will be ſo; his arguments of mercy are drawn from his own pleaſure: What can our works deſerve, that are not ours, but his working; p. 99that are all due to him, if a thouſand times more and better; that are all maimed and imperfect, Luke 17.10 1 Cor. 4.7 Rom. 11.35 Rom. 8.18Luke 17:101 Cor 4:7Rom 11:35Rom 8:18that are all vitious and polluted, that are all unequall to the recompence?

This for the explication of the firſt benefit which the Apoſtle requeſteth for theſe Chriſtians, [Mercy.]

2. The Obſervations follow.

1.Obſ. 1. How unbeſeeming a ſin is pride in any that live upon Mercy! Mercy our higheſt happineſſe calls loudeſt for a lowly heart. He that lives upon the alms of Mercy, muſt put on humility, the cloth of an Almſ-man. Renounce thy ſelf and thine own worthineſſe both in thy receiving and expecting bleſſings.

1. In receiving them: If thou haſt ſpiritual bleſſings, Mercy found thee a bundle of miſeries, a ſinner by birth, Epheſ. 2.1Eph 2:1a ſinner in life, deſerving to be a ſufferer for both; without grace, nay, againſt it; by thy birth, a poor out-caſt, Ezek. 16.22Ezek 16:22in thy blood, as naked of grace, as of clothes. The Apoſtle therefore ſpeaks of putting on the graces of the Spirit: Col. 3.12 Job 1.21 1 Chro. 22.16 Gen. 24.35 Gen. 33.5, 11Col 3:12Job 1:211 Chr 22:16Gen 24:35Gen 33:5Gen 33:11the ſpots upon theſe clothes are onelyonly thine; the garment it ſelf was anothers before it was thine. Thou art beholding to mercy for any endowment of minde or body; wiſdom, eſtate, riches, honours, &c. Its hard to be high in place, and low in our own eſteem. Sacrifice not to thine own yarn, or net; let Mercy have the praiſe of all thou art and hast. Pride is the moth of mercy; nay, Magnus dives eſt, & major divitiis ſuis, qui non ideo magnum ſc putat quia dives eſt: Aug.the winde that dryes up the ſtreams both of Gods bounty, and thy gratitude: That which by mercy was thine, by thy pride may become anothers. He is truly great in his riches, that thinks not himſelf great by riches. The greater our receipts, the leſſe room for pride, the greater cauſe of thankefulneſſe.

2. In expecting of bleſſings, only have an eye to mercy: Idco Deus meus, quia bonorum meorum non in diget: Omne bonum noſtrum aut ipſe eſt, … ab ipſo: Aug. de Doc. Ch. l. 5. c. 31.In deſires of pardon for ſin, acceptation of ſervices, obtaining of heaven, renounce thine own worthineſſe, either in what thou art, or doſt. How purely unprofitable to God is thy greateſt goodneſſe? it is nothing unto him, he is neither the better for thy goodneſs, nor the worſe for thy wickedneſs. Is it any benefit to the fountain, that thou p. 100drinkeſt of it; or to the light, that thou ſeeſt? How full of mixtures of ſin are thy holyeſt ſervices? in the ſenſe whereof holy Auguſtine pray'd, Regard, O Lord, in me not my work, but thine own: If thou regardeſt mine, thou damneſt me; if thine own, thou crownest me: what-ever good I have is from thee, and 'tis rather thine then mine. How full of pride is thy humility, thy faith of diſtruſtfulneſſe, Phil. 3.13Phil 3:13thy zeal of lukewarmneſſe, of ſelf-ſeeking thy performances, what darkneſſe is in thy light, how unrighteous thy righteouſneſſe! If God ſhould contend with us, Job 9.2, 3 Qui de perfectione ſe …rigit, habere ſe bene vivendi ne… initium indicat: Gr. Mo. l. 9. c. 1. In ſola Chriſti morte te totum contege; huic morti te involve; & ſi Deus te voluerit judicare, dic, Do mine, mortem Domini mei objicio inter me et te. Anſ. de art. Mor. Meritum meum miſeratio Domini: Bern. Serm. 61. in Cant. Prece poſt juſtitiam indiget, ut quae ſuccumbere diſcuſſa poterat, ex ſola Judicis pietate convaleſcat: Gr. Mor. l. 9. cap. 14. Etſi ad opus virtutis excrevero, ad vitam non ex meritis, ſed ex venia convaleſco: Id. Ib. Sordet in diſtrictione Judicis, quod in aeſtimatione fulget operantis: Gr. Mor. l. 5. c. 7. James 2.13. 2 Tim. 1.16. 2 Tim. 4.8.Job 9:2Job 9:3Jas 2:132 Tim 1:162 Tim 4:8we cannot anſwer for one of a thouſand. He that boaſteth of the perfection, wants the very beginning of holineſs. That which appears beautifull in thine eyes, is foul in Gods. The wiſeſt counſell is, to cover over thy ſelf, and winde up thy ſoul in Chriſts death, to ſet that between God and thy ſoul; to acknowledge his mercy thy onelyonly merit. Death is a ſtipend, Life is a donative, a free gift, not a due debt. God crowneth with mercy; but a ſwoln head is not fit to have that crown put upon it. Who can ſay, he hath cleanſed his heart? We want a thouſand times more grace than we have: though ſin be caſt down in regard of its regency, yet it is not caſt out in regard of its inherency: Thy rectitude compared to thy rule, is crookedneſs. 'Tis not thy purity, but thy pardon that muſt ſave thee. If there ſhall be judgment without mercy, to thoſe that ſhewed no mercy; then muſt it be with mercy even to thoſe alſo which ſhew mercy. Its mercy that muſt ſtand Oneſiphorus in ſtead at that day. The Crown of righteouſneſſe Paul ſpeaks of, is a crown of mercy too: the beſtowing it is of juſtice; but the promiſing it was of mercy.

2.Obſ. 2. The duty of contentation in our greateſt wants, or ſmalleſt receipts. If one not engaged to us, deny us a courteſie, we have no cauſe of diſcontentment: when God p. 101gives, it is free mercy; when he with-holds, he uſeth his liberty: Thy ſupplyes are without deſert, and thy wants muſt be without diſcontent. Wonder not at the bleſſings thou doſt not, wonder more at thoſe thou doſt enjoy: Thy condition is begging, and thy part is not choyce. Cum aſpexeris quot te antecedant, cogita quot ſequantur: Sen. Ep. 15.Repine not if thou canſt not reach thy richeſt neighbour, who haſt nothing to ſay againſt God, ſhould the pooreſt overtake thee. Murmur not for what is loſt, but be thankfull for what is left. We muſt not controll God in the diſpoſing of his alms, as if he did not diſtribute with equality: We ſhould bring our hearts to his hand; where he ſtayes his bounty, there muſt we ſtint our deſires.

3. I note The impiety and folly of thoſe that abuſe mercy, that ſpurn againſt Gods bowels: Obſ. 3.Sins againſt mercy are double-dy'd: This is the provocation, Heb. 3.8Heb 3:8to ſee Gods works of love and care forty yeers, and yet to ſin; this is to ſin againſt the remedy: other ſinners may, theſe who thus ſin muſt die: Theſe ſin at a higher rate than others: Theſe in ſin caſt not off God onelyonly, but even the very man; Iſa. 1.3Isa 1:3nay, are ſham'd by the beaſts. If to requite good for evill is our duty in reference to man, ſurely, to requite evill for good, and that to God, muſt needs be impiety. This ſin renders inexcuſable: God appeals to the very conſciences of mercy-deſpiſers, Iſa. 5.3, 4Isa 5:3Isa 5:4and offers themſelves to judge of the righteouſneſſe of his proceedings in puniſhment; nay, the recollecting of abuſed mercy will be the moſt ſcalding ingredient in that fiery lake, when the flaming ſufferer remembers, he that is now mocking at my calamity, once wept over my unkind ſoul; he who is now harder than flint and marble againſt me, was once a tender-hearted God toward me; he who now thunders in wrath, formerly ſoundin bowels: the way of mercy was once open and plain, but now the bridge of mercy is drawn, my poſſibilities are ended: I am now in a gulf of woe, that heretofore was unprofitably a gulf of mercy. How many Kingdoms, nay Worlds, would I now give for but one drop of that love, the ſweet and ſwelling ſtreams whereof I heretofore did but p. 102paddle in? O Chriſtian, ſin not againſt Mercy; if that be thine enemy, what ſhall Juſtice be? when Love it ſelf ſhall be inexorable, who ſhall plead for thee? Let mercy make thee bluſh, that juſtice may not make thee bleed. Trifle not away the day of grace. The wine of mercy is to refreſh the ſorrowfull with hope, not to intoxicate the ſinner into preſumption. If mercy cannot thaw thee, 'twill burn thee. O let the long-ſuffering of God be ſalvation.

4.2 Pet. 3. Obſ. 4.2 Pet 3 Great is the hainouſneſſe of ſin, that can provoke a God of much mercy, to expreſſe much ſeverity. That drop of gall muſt needs be bitter, that can imbitter a ſea of honey. How offenſive is ſin, that can provoke a God, to whoſe ocean of pity the ſea is but a drop? Ephraim (ſaith the Prophet) provoked God to anger moſt bitterly, Hoſ. 12.14Hos 12:14or, with bitterneſſes. God afflicts not willingly: he gives honey naturally, but ſtings not til provoked. Every ſufferer coyns his own calamities: There is no arrow of judgment which falls down upon us, but was firſt (in ſinning) ſhot upwards by us; no ſhowr of miſeries that rains down, but was cauſed by the aſcent of the vapours of ſin; no print of calamity upon the earth, but ſin was the ſtamp that made it. What a folly is it, in our ſufferings to be impatient againſt God, and to be patient towards ſin: to be angry with the medicine, and in love with the diſeaſe? Let us justifie God in all our ſufferings, and condemn our ſelves. God commands, that if a man were found dead, the City that by meaſure was found to be neereſt to the place where he was found, Deut. 21.2Deut 21:2ſhould offer up a ſacrifice: In all our deaths and woes, would we meaſure impartially, we ſhould finde ſin neereſt, let us ſacrifice it.

5.Obſ. 5. It ſhould be our care to obtain the beſt and choyceſt of mercies. God hath mercies of all ſorts; wicked men are eaſily put off with the meaneſt: their enquiry is, Who will ſhew them any good? But, O Chriſtian, let nothing pleaſe thee but the light of Gods countenance: ſo receive from God, as that thou thy ſelf mayſt be received to God. Deſire not gifts, but mercies from God; not pibbles, but p. 103pearls. Labour for that which God alwayes gives in love. There may be angry ſmiles in Gods face, and wrathful gifts in his hand; the beſt worldly gift may be given in anger. Luther having a rich preſent ſent him, profeſs'd with a holy boldneſſe to God, That ſuch things ſhould not ſerve his turn. A favourite of the King of heaven rather deſires his favour than his preferment. We uſe to ſay, when we are buying for the body, that the beſt is beſt cheap: and is the worſt good enough for the ſoul? The body is a bold beggar, and thou giveſt it much; the ſoul is a modeſt beggar, asketh but little, and thou giveſt it leſs. O deſire from God, that thy portion may not he in this life, Pſal. 17.14Ps 17:14that what thou haſt in the world, may be a pledg of better hereafter: that theſe things may not bewitch thee from, but admoniſh thee what is in Chriſt. The ground of Pauls thanks-giving was, Epheſ. 1.3Eph 1:3that God had bleſſed the Epheſians with ſpirituall bleſſings in Christ.

6.Obſ. 6. How little ſhould any that have this God of mercy for theirs, be diſmayd with any miſery? Bleſſed are thoſe tears which ſo merciful a hand wipes off; happy twigs, that are guided by ſo indulgent a father: Pſal. 25.10Ps 25:10All his ſevereſt wayes are mercy and truth to thoſe in covenant; if he ſmiles, 'tis in mercy; if he ſmites, 'tis in mercy: he wounds not to kill thee, but ſin in thee: the wounds of mercy are betthan the embraces of anger: if ſickneſſe, poverty, diſhonour be in mercy, why doſt thou ſhrink at them? Wrath in proſperity is dreadfull, but Mercy makes adverſity comfortable. Its the anger of God which is the miſery of every miſery. Peter, at the firſt, was not willing that Chriſt ſhould waſh his feet; but when he ſaw Chriſts mercifull intent therein, feet, and hands, and head are all offered to be waſh'd: A child of God, when he ſees the ſteps of a father, ſhould be willing to bear the ſtripes of a child: God will not conſume us, but onelyonly try us: He afflicts not for his pleaſure, but for our profit, Heb. 12.10. Pſal. 89.Ps 89God viſits with rods, yet not with wrath; He takes not away his loving-kindneſſe. Mercy makes the ſufferings of Gods people but p. 104notions. It would do one good to be in troubles, and enjoy God in them; to be ſick, and lye in his boſome. God gives a thouſand mercies to his people in every trouble, and for every trouble: He burdens us, but it is according to our ſtrength; the ſtrokes of his flail are proportioned to the hardneſſe of the grain; Iſ…. 28.27and merciful ſhall be the end of all our miſeries: There's no wilderneſſe but ſhall end in Canaan; no water but ſhall be turn'd into wine; no lions carcaſs but ſhall be a hive of honey, and produce a ſwarm of mercies. The time we ſpend in labouring that miſeries may not come, would be ſpent more profitably in labouring to have them mixt with mercy, nay, turned into mercies when they come. What a life-recalling cordial is the apprehenſion of this mercy of God to a fainting ſoul under the preſſure of ſin! Mercy having provided a ſatisfaction, and accepted it; nay, (which is more) it beſeeching the ſinner to beleeve and apply it! That fountain of mercy which is in God, having now found a conveyance for it ſelf to the ſoul, even Jeſus Christ, through whom ſuch overflowing ſtreams are derived unto us, as are able to drown the mountains of our ſins, even as eaſily as the ocean can ſwallow up a pibble. O fainting ſoul, truſt in this mercy. Pſal. 33.18 and 147.11Ps 33:18Ps 147:11If the Lord takes pleaſure in thoſe that hope in his mercy, ſhould not we take pleaſure to hope in it? Mercy is the onelyonly thing in the world more large than ſin; Its eaſie to preſume, Exod. 34.7 Pſal. 77.7Exod 34:7Ps 77:7but hard to lay hold upon mercy. Oh beg, that ſince there is an infinite fulneſſe in the gift, and a freeneſſe in the giver, there be a forwardneſſe in the receiver.

7.Obſ. 7. Its our duty and dignity to imitate God in ſhewing mercy: Obſ. 7. 1 Pet. 3.8 Matth. 5.45 Luke 6.36 Col. 3.12 Rom. 12.15 Plus eſt aliquando compati, quàm dare: nam qui exteriora largitur, rem extra ſe poſitam tribuit; qui compaſſionem, aliquid ſui-ipſius dat: Gr. Mor. 20.1 Pet 3:8Matt 5:45Luke 6:36Col 3:12Rom 12:15A grace frequently commanded and encouraged in the Scripture. Mercy we want, and mercy we muſt impart: As long as our fellow-members are pained, we muſt never be at eaſe. When we ſuffer not from the enemies of Chriſt by perſecution, we muſt ſuffer from the friends of Chriſt by compaſſion. When two ſtrings of an inſtrument p. 105are tuned one to the other, if the one be ſtruck upon and ſtirred, the other will move and tremble alſo. The people of God ſhould be ſo harmonious, that if one ſuffer and be ſtruck, the other ſhould be moved and ſympathize. Jer. 9.1. Luke 19.41. 2 Cor. 11.29.Jer 9:1Luke 19:412 Cor 11:29Holy men have every been tender-hearted, Grace not drying up, but diverting the ſtreams of our affections. Chriſt was mercy covered over with fleſh and blood; his words, his works, life, death, miracles, were all expreſſions of mercy, in teaching, feeding, healing, ſaving men; If there were any ſeverity in his miracles, it was not toward man, but the ſwine and the barren-fig-tree. Inſenſibleneſſe of others miſeries is neither ſutable to our condition as men, nor as Chriſtians: according to the former, we are the ſame with others; according to the later, grace hath made the difference. Mercy muſt begin at the heart, Sic mens per compaſſionem doleat, ut larga manus affectum doloris oſtendat. Greg. Luke 14.14. Gal. 6 9.Luke 14:14Gal 6:9but muſt proceed further, even to the hand; they whoſe hands are ſhut, have their bowels ſhut alſo: We are not Treaſurers, but Stewards of Gods gifts. Thou haſt ſo much only as thou giveſt. The way to get that which we cannot part with, is by mercy to part with that which we cannot keep. Our good reacheth not to Chriſts perſon, it muſt to his members. Jonathan is gone, but he hath left many poor lame Mephiboſheths behinde him. We muſt love Chriſt in his worky-day clothes. We cannot carry theſe loads of riches to heaven; Its beſt to take bils of exchange from the poor ſaints, whereby we may receive there, what we could not carry thither. Eſpecially ſhould our mercy extend it ſelf to the ſouls of others; as ſoul-miſeries, ſo ſoulmercies are the greateſt. They who are ſpiritually miſerable cannot pity themſelves: though their words ſpeak not to us, yet their woes do. Wee weep over a body from which the ſoul is departed; and can we look with tearleſs eys upon a ſoul from which God is departed? If another be not afflicted for ſin, grieve for him; if he be, grieve with him. If thou haſt obtained mercy, thou doſt not well (as ſaid the Lepers) to hold thy peace: Mercy muſt never ceaſe till its objects do; in heaven both ſhall.

p. 106Thus much for the firſt bleſſing which the Apoſtle prayes may be beſtowed upon theſe Chriſtians to whom he wrote, viz. Mercy.

The ſecond follows, viz. Peace; of which, by way

Of 1. Expoſition.

Of 2. Obſervation.

Peace is a word very comprehenſive, and is ordinarily uſed to denote all kinde of happineſſe, welfare and proſperity. And 1. I ſhall diſtribute it into ſeverall kindes. 2. Shew the excellency of that here intended.

1. There's Pax temporis, or external, among men.

2. Pax pectoris, or internal, in the heart.

3. Pax aeternitatis, or eternal, in heaven. Or more diſtinctly thus:

1. There's a Peace between man and man.

2. Between man and other creatures.

3. Between man and (or rather, in man with) himſelf.

4. Between God and man.

1. Peace between man and man: and that is publick or private:

1. Publick; and that either Political of the Commonwealth, when the politick State is in tranquility, and free from forrein and civill Warrs (2 King. 20.19. Jer. 29.7. There ſhall be peace in my dayes. In the peace thereof ye ſhall have peace. This is either lawful, and ſo a ſingular mercy; or unlawfull, as when one People is at peace with another againſt the expreſſe wil of God; as the Iſraelites with the Canaanites and Amalekites: or joyn in any ſinfull attempt, as did the Moabites and Ammonites againſt the Iſraelites:) Or Eccleſiaſticall, and of the Church, when its publick tranquility and quiet ſtate is not troubled within, by Schiſms and Hereſies; or without, by perſecuting and bloody Tyrants. Pſal. 122.6. Pray for the peace of Jeruſalem. Acts 9.31. The Churches had reſt. and Acts 4.32. 1 Cor. 14.33.

2. Private; and that, either between the good and the p. 107good: or between the bad and the bad: or between the good and the bad. 1. Between the good and the good; 1 Pet. 3.8. Love as brethren; and, Let brotherly love continue. and Col. 1.4. The love ye have to all Saints. 2. Hebr. 13.1Heb 13:1Between the bad and the bad: 2 King. 9.22. Is it peace, Jehu? And that either lawfully, for their own preſervation; or wickedly, againſt the people of God; or to ſtrengthen one another in ſome ſinful attempt, and to that end, joyning hand in hand. 3. Between the good and the bad; which is either lawfull, as Abraham's with Abimelech; and commanded, Rom. 12.18. Render to no man evil for evil; but, if it be poſſible, have peace with all men. So Pſal. 120.7. I am for peace. And ſometime cauſed by a work from God upon the hearts of wicked men, as in the caſe of Daniel, Chap. 1.9. and in Eſan's love to Jacob: according to that of Solomon, Pro. 16.7. The Lord will make his enemies at peace with him, &c. Or unlawful, when againſt the mind of God the godly make leagues with them, or agree in any way of ſin.

2. There is a peace between man (the faithful I mean) and other creatures; the good Angels are at peace with, 2. Heb. 1.10 Epheſ. 1.14Heb 1:10Eph 1:14and miniſtring ſpirits to them: as Job 5.23. Thou ſhalt be in league with the ſtones of the field, and the beaſts of the earth ſhall be in peace with thee. and Hoſ. 2.18. Hujus foederis vigore, mala hujus vitae ſic laedunt pios, ut non noccant, non perdant, ſed proſint. Ubi notandum eſt, vocabulum foederis accipi foreign, & per ſimilitudinem effectus. Riv. in Hoſ. 2.18Hos 2:18I will make a covenant for them with the beaſts of the field, and with the fouls of the heaven, and with the creeping things of the earth: The meaning is, There ſhall be ſuch a work of God upon the beaſts and fouls, &c. for the good of the Church, as if God had bound them to do them good by way of covenant, (There is mention Jer 33.20. of Gods covenant of the day, and of the night: that is, the eſtabliſhment of Gods decree upon the day and the night, wherby they come to be in ſuch and ſuch a way from the creation to the end of the world:) ſo that although the beaſts, the fouls, the ſtones, &c. may annoy them, nay kil… them; the true ſafety of the Church ſhall not be hindred by them; yea, All things ſhall work together for their good: neither p. 108nakedneſs, nor ſword, nor death, nor any of theſe things ſhall ſeparate them from the love of God in Chriſt: and if God ſees it for their good, all the creatures in the world ſhall be ſo far from hurting the godly, that they ſhall all agree to advance their temporall good and welfare.

3. There is a peace in man with himſelf; and that is either falſe, or ſound: Falſe peace is, when ſinners thinking themſelves free from the fear of dangers, falſly promiſe ſafety to themſelves: 1 Theſſ. 5.3. When they ſhall ſay, Peace and ſafety, &c. Sound peace in man with himſelf is twofold: 1. Of Aſſurance, when ſanctified conſcience ceaſeth to accuſe and condemn us, ſpeaking comfortably in us, and for us before God: 1 John 3.211 John 3:21This ſweet quietneſſe and tranquility of conſcience being the immediate fruit of our attonement with God; that peace of God which paſſeth all understanding, Phil. 4.7. and in which the Apoſtle placeth the Kingdom of God, Rom. 14.17. the peace that Hezekiah was not deſtitute of, when he ſaid, Remember now, O Lord, Iſa. 38.3Isa 38:3I beſeech thee, how I have walked before thee in truth, &c. This peace ſweetens every condition, is as muſick within, when the rain and ſtorms fall upon the houſe; a friend (as Ruth to Naomi) that will go along with us in every diſtreſſe: though we change our place, our garments, our conditions, our companies, yet our enemies cannot take this from us; its a continual feaſt, Pro. 15.15. This peace preſerves our hearts and minds in all afflictions, Phil. 4.7 Pſal. 4.8Phil 4:7Ps 4:8and puts into us a holy ſecurity and neglectiveneſſe of all dangers. 2. Of ſubordination, when the will, affections, and inclinations of a man ſubmit themſelves to the minde ſavingly inlightned by, and ſubjugated to God; which, although it be not perfect, by reaſon of that repugnant law in our members; yet is it true and progreſſive, the imperfection of it occaſionally being an incentive to godlineſſe, making us more fervent in prayer, humble, broken-hearted, and receptive of that peace we long for.

4. There is a peace with God; and that is twofold: 1. In this life: 2. In the next.

p. 1091. In this life; and ſo it is two-fold: 1. A peace of Reconciliation; and 2. of Contentation. 1. Of Reconciliation, wherby God in Chriſt is at one with man: The chaſtiſements of our peace were upon Chriſt; Iſa. 53.5. 1 John 29.Isa 53:5the wrath deſerved by us for our ſins Chriſt ſuſtained, and ſatisfied divine juſtice fully; ſo that now God (not requiring ſatiſfaction twice for the ſame offences) is at peace with us. Iſa. 9.6 Epheſ. 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1Isa 9:6Eph 2:14Rom 10:152 Cor 5:20Rom 5:1This, the foundation of all the former, and following kindes of good peace, is purchaſed by Chriſt the Prince of peace, and our peace; and proclaimed in the preaching of the Goſpel, the glad tidings of peace, by the Miniſters of it, the Embaſſadors of peace; and accepted by faith, whereby we therefore enjoy and have peace with God. 2. Of Contentation, or holy ſubmiſſion, by which a man is peaceable, Phil. 4.11Phil 4:11and not murmuring or impatient againſt God, but quietly accepting whatſoever is his will; the way indeed to live a truely quiet life, and (as one ſays well) ever to have our wil; the waves of unquietneſs being ever raiſed by the winde of pride and unſubmiſſiveneſs.

2. Peace with God in the next life, or peace eternal, is the perfect reſt which the Saints ſhall enjoy in heaven; called (Rom. 8.6.) life, and peace, and the reſt that remaineth for the people of God; their reſting from their labours, both inward and outward; not only from hurt, but from danger by, nay, from the preſence of any thing that ever did moleſt them.

The Apoſtle in this ſalutation by peace, intends principally, peace with our ſelves; that peace of God which paſſeth all underſtanding, ſo often commended; which includes peace with men, commanded, and peace with the other creatures, promiſed to accompany it; and peace with God, preſuppoſed as its cauſe and original.Rom. 1.7. 1 Co. 1.3 Col. 1 2 Pet. 1Rom 1:71 Cor 1:3Col 12 Pet 1

2. This ſanctified tranquillity & quietneſs of conſcience, (a ſingular bleſſing, often requeſted by the Apoſtles for the faithfull to whom they wrote) is of rare excellency:

1. For its author and original; 'tis from God, 1 Theſſ. 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.71 Thess 5:232 Cor 13:11Col 3:15Phil 4:7he being called the God of peace, and it the peace of God. He is p. 110the authour of external peace in Church and Commonwealth; the peace of Jeruſalem muſt be begg'd of him; He maketh warrs to ceaſe, and all ſtirs to be huſht; He maketh peace between us and the creatures, making a covenant for us with them: He is the authour of eternall peace; for, eternal life is the gift of God. But after a ſpeciall manner is he the God of internal peace, the peace of conſcience, at which S. Jude. aimeth: for 1. He ſent his Son, [1] To merit it for us, when we lay in the horrour of an accuſing conſcience; who is therefore called in himſelf, the Prince of peace; Iſa. 9.6 Epheſ. 2.14. John 14.27.Isa 9:6Eph 2:14John 14:27and in reſpect of us, our peace: and the peace we ſpeak of is ſaid to be his peace, he making peace by ſlaying hatred on the croſs, by his perfect obedience aboliſhing whatſoever God might hate in us. [2] He ſent his Son to preach and publiſh this peace, and to invite men to it, and that, firſt, In his own perſon, Iſa. 61.1. Luk. 4.18. The Spirit of the Lord is upon me, to preach glad tidings, &c. Secondly, In his Miniſters, Epheſ. 2.17. Chriſt came and preached peace to you who were afar off; he thus preaching it to the worlds end. As hee ſent his Son to merit and preach this peace: ſo. 2. He ſent his Spirit to apply and ſeal this peace in the hearts of the elect; it being called a fruit of the Spirit, Gal. 5.22. this Spirit enabling us to cry for this peace, Gal. 4.6. and working faith in our hearts, whereby we have peace with God, Rom. 5.1. and boldneſs and acceſs to the throne of grace, Eph. 3.12. creating the fruit of the lips to be peace, Iſa. 57.19. Nothing that the world either is or hath; nay, neither men nor Angels can give Peace, they may wiſh and publiſh it, God only gives it; ſome ſay there is a diſeaſe which only the King can heale: I am ſure a broken heart, a wounded conſcience, can be healed only by the Prince of Peace.

2. The excellency of this Peace appeares in the ſubject of it; and that both in reſpect of [1] the Parties that have it, and [2] the part of every of thoſe parties in which it reſides.

1. The parties that enjoy it are onelyonly the faithful; It p. 111is only promiſed to them, the true children of the Church; Iſa. 54.13. Pſal. 29.11 and 37.11 Pſal. 85.8 Iſa. 26.12 Pſalm 37.37 Iſa. 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Pſal. 119.165 Iſa. 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3, Gal. 1.3 Phil. 1.2 Col. 1.2, &c. Gal. 6.16 2 Theſſ. 1.2Isa 54:13Ps 29:11Ps 37:11Ps 85:8Isa 26:12Ps 37:37Isa 57:2Jer 33:6Luke 10:6Rom 5:1Ps 119:165Isa 57:22Isa 59:8Rom 1:71 Cor 1:3Gal 1:3Phil 1:2Col 1:2Gal 6:162 Thess 1:2Great ſhall be the peace of thy children: The Lord will bleſſe his people with peace: The meek ſhall delight themſelves in the abundance of peace: He will ſpeak peace to his people: Lord, thou wilt ordain peace for us: The end of that (the upright) man is peace: He ſhall enter into peace: God will reveal unto ſuch abundance of peace.

2. Its only reported of the faithful, that they have peace; They are the ſons of peace; the juſtified only have peace with God: There is no peace to the wicked; The way of peace they know not. Great peace have they which love the law.

3. Peace is only wiſhed and requeſted for the faithfull: for others, either onelyonly as they were with an eye of charity look'd upon as faithful; or as in thoſe requeſts the terms upon which they ſhould obtain this peace are alſo included; namely, the diſturbing of their own unſound, the accepting of him that deſerves the true peace, and the walking in the ways of holineſſe. But peace from God is never deſired for men to continue in a ſtate of warr againſt God.

4.Rom. 5.9, 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20, 21 Jude 19. Gal. 5.22 Epheſ. 2.12 Rom. 12.12Rom 5:9Rom 5:10Rom 5:1Eph 1:6Heb 2:151 Cor 15:31Job 15:20Job 15:21Jude 1:19Gal 5:22Eph 2:12Rom 12:12 The faithfull onelyonly have taken the right courſe to obtain peace: They alone are freed from Gods wrath, more dreadful then the roaring of a Lion, or the wrath of all the Kings of the world, it deſtroying body and ſoul in hell: they onelyonly have pardon of ſin; the other, like guilty malefactors, are in an hourly expectation of the worſt of deaths, through the fear whereof they dye before they dye. The faithfull onelyonly have Chriſt, who is our peace, and the Prince of Peace; the Spirit of God, of which peace is a fruit and effect; they alone rejoyce in hope, and live in expectation of a crown incorruptible, an everlaſting kingdom; others live a hopeleſſe, heartleſſe life.

2. The part of theſe parties in which this peace reſides, is the heart and conſcience, Col. 3.15. The peace of God rules in the heart, Joh. 16.22. Your heart ſhall rejoyce, and Pſal. 4.7. Thou haſt put gladneſſe into my heart; and Phil. 4.7. The peace of God ſhall preſerve your heart,; in which p. 112reſpect, 1. Tis a ſuſtaining, ſtrengthening, reviving peace; ſo long as the heart is kept ſafe, a man fals not, faints not; when the heart is relieved with a Cordiall, a fainting man revives; Now the peace of God keeps up the heart, it brings aid and relief to it in all dangers, when ſin and Satan, temptation and perſecution lay ſiege to it; It brings ſtrong conſolation, foreign. Phil. 4.7. Act. 16.25. Act. 21.13. 2 Cor. 1.3, 4 Rom. 5.3.5. Heb. 10.34.Phil 4:7Acts 16:25Acts 21:132 Cor 1:32 Cor 1:4Rom 5:3Rom 5:5Heb 10:34Heb. 6.18. Its a Banner over us in warre, a Cordiall, an Antidote againſt all Poyſon; It makes Paul and Silas ſing in Priſon, Paul to be ready to dye for the name of the Lord Jeſus, the faithfull to be comforted in all tribulation, and conſolation to abound as ſufferings abound; it making the faithfull in a cold winter of perſecution to be warmeſt within, making a Martyr to go as merily to a Stake, as another to a Feaſt. 2. The ſeat of this peace, the heart, notes as our ſuſtentation by it, ſo the ſoundneſſe, truth and reality of it: 'tis not in cortice, but in corde; in the heart, not in the habit; in the conſcience, not in the looks; It's in the breaſt, not in the brow; not ſuffering a man to be like ſome Priſons, beautifull without, but full of horror, blackneſſe, chaines and dungeons within; It's a Peace not reſiding in the hall of the ſenſes, but in the cloſet of the heart: A Saints peace is a ſilent calmneſſe, an unſeen quietneſſe; meat, of which thoſe without know not, like the windows of Salomons temple, narrow without, Pro. 14.10.Prov 14:10broad within; the worſt, the unbeautifull, the black-ſide of his cloud is ſeen, when the bright is hidden. 3. The ſeat of this Peace the heart, implyes it's ſeriouſnes, weightineſſe, Tu illum judicas gaudere qui ridet? animus debet eſſe alacer. Res ſevera eſt verum gaudiam, caeterae hilaritates leves ſunt; frontem remittunt, pectus non implent. Sen. Ep. 23. Ego neminem poſſe ſcire arbitror, quid ſit, niſi acceperit, Bern in Cant. Melius impreſſum quam expreſſum innoteſcit. In his non capt, intelligentia niſi quantum attingit experientia, Id. ibid.greatneſſe, that the ground of it is not ſlight, and toyiſh, but ſome great matter, not lightly pleaſing the fancy, and ſuperficially bedewing the ſenſes, but like a ground-ſhowr, ſoaking even to the heart-root. The peace of a Saint is not like the mirth of a Child, cauſed more by a gay, or a toy, then by a conveyance of a thouſand pounds by the year; or like our laughter which is more at a jeſt, p. 113than at the finding of a bag of gold of ten thouſand pounds; No, his peace is not idle, frothy and ludicrous meriment, but deep and affecting the heart with apprehenſiveneſſe of an intereſt in the great things of eternity; a peace that paſſeth underſtanding: Light, either griefs or contentments, are eaſily expreſt, not ſo thoſe which are deep and weighty; theſe are joyes unſpeakeable and glorious, ſuperabundant, 1 Pet. 1.8. 2 Cor. 7.4. 4. The ſeat notes the ſafety of this peace: the heart is too deep for a man to reach; a Saints peace is laid up in a Cabinet that man cannot open; Joh. 16.22.John 16:22men may break into his houſe, but not into his heart; Your joy (ſaith Chriſt) no man taketh from you: The power of adverſaries is but skin-deep: There is a three-fold impotency of man in reference to a Chriſtians peace; 1 Man cannot give this peace: 2 He cannot hinder it from entring. 3. He cannot remove it, or hinder it from abiding; It continues like a Fountaine in the hotteſt Summer, and is warmeſt in the coldeſt Winter of affliction; like a Candle which is not overwhelmed, or quenched in the diſmall darkneſſe of the night, but is made thereby to give the cleerer light: David in greateſt ſtraits comforted himſelfe in God; 1 Jam. 1, 2. 2 Cor. 7.4. Rom. 5.3. 1 Theſ. 5.16. 2 Cor. 14.5. Phil. 4.4. Heb. 12.11.Jas 1:22 Cor 7:4Rom 5:31 Thess 5:16Phil 4:4Heb 12:11the faithfull glory in tribulation; they are commanded to rejoyce evermore; as the ſufferings of Chriſt abound in them, ſo their conſolations abound by Chriſt. The faithfull have oft drawne matter of joy from their ſufferings, they yeeld the peaceable fruit of righteouſneſſe. A ſick man may rejoyce at the coming of the Chyrurgeon, though he knows he will put him to paine; Phil. 1.19 2 Cor. 4.17Phil 1:192 Cor 4:17I know (ſaith the Apoſtle) that this ſhall turne to my ſalvation: The light affliction that laſteth but for a moment, procureth an exceeding, exceſſive, eternall weight of glory: If we ſuffer for Chriſt, 2 Theſſ. 2.12 Rom. 8.2 Thess 2:12Rom 8we ſhall alſo reigne with him: None can ſeparate us from Chriſt, and therfore not from peace: the Spirit of peace by us may for a time be ſinn'd away, but he cannot by enemies be perſecuted away: The Sun may as eaſily be blown out with bellowes, as true peace be driven away by ſufferings. 5. The ſeat of this peace, the heart imports, the ſpiritualneſſe and p. 114ſublimity of it; it is not, ſenſuall, earthly and droſſy; the heart is no more relieved with worldly comforts, then are the belly, bags and barnes, fill'd with grace and holineſſe. What is it to the ſoule that, thou haſt goods laid up for many yeares? The rareſt delicacies of the earth, are not ſuch food as the ſoule loves, ſpirituall bleſſings of Communion with God, Illud verum & ſolum eſt gaudium, quod non de terrâ, ſed de Caelo eſt; quod non de creatura, ſed de Creatore accipitur, Bern. Ep. 114.enjoying of Chriſt, a view of our names as written in heaven, alone pacifie the heart; This peace is upheld by the promiſes of God, not of men; by Scripture, not Politick props; The Father of Spirits is onelyonly the Phyſician of Spirits: Thus the Jewel of Peace is rare, obtained but by a few, the faithfull; and regarded, laid up in the Casket of the heart; There's the ſubject of it.

3. The excellency of this peace appeares in it'… effects, 1 It moſt diſturbes ſin, when it quiets the ſoul moſt. A pacified conſcience is pure: The ſoule at the ſame time time taſteth and feareth the goodneſs of God: the Sun of mercy thawes the heart into teares for ſin; Hoſ. 3.5Hos 3:5Peace with God increaſeth feare of tranſgreſſion, as it diminiſheth fear of damnation, making us who formerly feared becauſe we ſinned, now to fear leſt we ſhould ſin. If mercy be apprehended, ſin will be hated: ſpirituall joy cauſeth godly grief. As God is wont to ſpeak peace to the ſoul that truly mourns for ſin; ſo the ſoul deſires moſt to mourn for ſin, when God ſpeaks peace unto it. The pardoned traytor (if he have any ingenuity) moſt grieves for offending a gracious Prince. Godly peace doth at the ſame time banniſh ſlaviſh horror, and cauſe filial fear. Beſides, the more quietneſſe we apprehend in enjoying God, the more are we diſpleaſed with that trouble-heart ſin.

2. Another effect of this peace is activeneſſe and ſtirring in holy performances: When the faithfull are moſt quiet, they ſhould be leaſt idle; When David had reſt from his enemies, he then was carefull how to build God an houſe: when the ſoul ſeeth it is redeemed from the hands of his enemies, Luke 1.74, 75Luke 1:74Luke 1:75its moſt engaged to ſerve the Redeemer in holineſſe and righteouſneſſe. This peace is as oyl to the wheels, to make a p. 115Chriſtian run the ways of Gods commandments. The warmth of the Spring draws out the ſap of trees into a ſprouting greenneſs; and the peace of God refreſheth the ſoul into a flouriſhing obedience. Jonathan having taſted hony, his eys were inlightned; and the ſoul which hath taſted the ſweetneſſe of inward peace, is holily enlarged. Some who profeſſe they enjoy an ocean of peace, expreſſe not a drop of obedience: Suppoſe their profeſſion true, they defraud God; but it being falſe, they delude themſelves. The joy of Gods people is a joy in harveſt; as it is large, ſo it is laborious: they are joyfull in the houſe of prayer.Iſa. 56.7Isa 56:7

3. This inward peace from God, inclines the heart to peaceableneſſe toward man: A quiet conſcience never produced an unquiet converſation; 1 Pet. 3.8, 91 Pet 3:81 Pet 3:9the nearer lines come to the center, the nearer they are one to another; the peaceable approaches of God to us, will not conſiſt with a proud diſtance between us and others. Pax iſta reddit offendentes ad ſat is faciendum humiles, & offenſos ad remittendum faciles: Dau. in Col. 3.15.Col 3:15This peace of God maketh thoſe who have offered wrong to others, willing to make ſatisfaction, and thoſe who have ſuffered wrong from others ready to afford remiſſion: The equity of the former ſtands thus; If the great God ſpeaks peace to man when offended by him; ſhould not poor man ſpeak peace to man when offending of him? The equity of the later thus; If God be pacified toward man upon his free-grace, ſhould not man be pacified toward man, Mat. 18.24Matt 18:24it being a commanded duty? and, if God by his peace have ſealed to man an acquittance from a debt of ten thouſand talents; ſhould not man by his peace acquit man from the debt of an hundred pence? In a word, this peace from God makes us peaceable toward all: it keeps us from envying the rich, from oppreſſing the poor; it renders us obedient to ſuperiours, gentle to equals, humble to inferiours; it preſerves from Sedition in the Common-wealth, from Schiſm in the Church; it cools, it calms, it rules, in heart and life.

4. Peace from God makes us commiſerate thoſe who are under his wrath: a pacified ſoul loves to impart its comforts, and is moſt ready to give a Receit of what eaſed p. 116it; it labours to comfort thoſe that are in trouble, by the comfort wherewith it is comforted. 2 Cor. 1.42 Cor 1:4The favourites of the King of heaven envie not his beſtowing favour alſo upon others: They pity both thoſe who pleaſe themſelves with an unſound peace; and alſo thoſe who are pained with the true wounds of conſcience.

5. This peace from God makes us contented and quiet in every affliction: ſince the Lord hath ſpoken peace in the firſt, we ſhall take it well, whatſoever he ſpeaketh in the next place: what-ever God doth peaceably, the ſoul beareth it patiently. The great queſtion of a godly heart, when any trouble cometh, is that of the Elders of Bethlehem to Samuel, Comeſt thou peaceably? and it anſwering peaceably, is entertained with welcome. Lord, thou haſt pardoned my ſin, (ſaith a pacified ſoul) and now do what thou pleaſeſt with me. Men deſtitute of this peace, are like the leaves of a tree, or a ſea (calm for the preſent) moved and toſſed with every winde of trouble: their peace is nothing elſe but unpuniſh'd wickedneſſe.

And this for the Explication of the ſecond bleſſing which the Apoſtle requeſteth for theſe Chriſtians, viz. Peace.

The Obſervations to be drawn from it, follow.

1.Obſ. 1. They who are ſtrangers to God in Chriſt, are ſtrangers to true peace: True peace comes from enjoying the true God. A quiet conſcience, and an angry God are inconſiſtent; A truth deducible as from the preceding expoſition of Peace, ſo even from the Apoſtles very order in requeſting peace: Firſt he prayeth for Mercy, then for Peace. 2 King. 6.272 Kgs 6:27If the Lord do not help us, how ſhall we be helped to this bleſſing, out of the barn-floor, or the wine-preſſe? The garments that we wear muſt receive heat from the body, before they can return any warmth again unto it; and there muſt be matter of peace within, ere any peace can accrue from any thing without; If God be againſt us, who can be for us? if he diſquiets us, what can quiet us? if He remain unpacified, the conſcience will do ſo, notwithſtanding p. 117all other by-endeavours. A wicked mans peace is not peace, but at the beſt onelyonly a truce with God: The forbearance of God to ſtrike is like a mans, who thereby fetcheth his blow with the greater force and advantage; or like the intervals of a quartane, the diſtemper whereof remaining, the fits are indeed for two days intermitted, but return with the greater violence. A wicked mans conſcience is not pacified, but benummed; and the wrath of God not a dead, but a ſleeping Lion: Pro. 14.13Prov 14:13A ſinners peace is unſound and ſeeming, in the face, not in the heart; a ſuperficiall ſprinkling, not a ground-ſhowr; he having in laughter his heart ſad, may truly in it ſay with Sarah, I laughed not; he being in his rejoycing, Vides convivium, laetitiam: Interroga conſcientiam. Amb. Off. l. 1. cap. 12. Evaſiſſe putas quos diri conſcia facti, Mens habet attonitos et ſurdo verbere coedit, Occultum quatiente intus tortore f…agellum. Job 20.5, 7. Eccl. 7.6Job 20:5Job 20:7Eccl 7:6as well as in his mourning, an hypocrite. Ask not the countenance, but the conſcience of a ſinner, whether he rejoyceth? The guilt of his ſin is an unſeen ſore, an hidden ſcourge: His peace relieves him not, its no preſervative to his heart in perſecution or diſtreſſe; it leaves him (like Abſoloms mule) when he hangs in any woe, and ſtands moſt in need thereof: His peace ſtands onelyonly in the avoyding of troubles, not in the ſweet enjoying of God in his troubles; its as uncertain as a dream, or as the crackling of thorns under a pot: his dayes of mourning will ſhortly come: Deluded he is with a groundleſſe conceit of vain hopes; he is like a child in a Siege, not appehenſive of his danger, but buſie at ſport, while the parents are at the breach, and the City ready to be ſack'd: He is ſecure, but not ſafe.

2. Its a mistake, Obſ. 2. Gal. 5.22 Rom. 14.17 Iſaacum, i. e. gaudium jugulandum tibi formidas? ſecurus eſto; non Iſaac, ſed Aries mactabitur; non peribit tibi laetitia, ſed contumacia, cujus utique cornua vepribus haerent, & ſine punctionibus anxietatis eſſe non poteſt. Bern.Gal 5:22Rom 14:17to think there is no peace to be found in the good wayes of God. True peace is a fruit of Gods Spirit, and a branch of Chriſts Kingdom: Godlineſſe doth not quell, but qualifie mirth, not conſume, but correct it; it deprives neither of the uſe of, nor comfort in any lawful delights, being procured by Christ, and beſtowed by God as fruits of love. As for ſinful and inordinate delights, which have no more pleaſure in them, than is found in the p. 118ſcratching of ſome unſound part when it itcheth; a Saint being now healed of his diſeaſe, it is no pain for him to part with them: If holy men want peace, 'tis becauſe they, or others, or both are not more holy; nor are they ſad becauſe they are now holy, but becauſe they were no ſooner ſo: Their greedy deſire of more holineſſe, often hinders them from taking notice of what already they have: they judge not aright of their preſent ſtate; they have a pardon ſigned and ſealed, but haply they cannot read it, in regard ſome ſin hath blurr'd it, Vid. Mr. Gatakers Juſt mans joy.or Satan caſteth ſome miſt before their eyes. If the holyeſt will ſport with, they muſt expect to ſmart for ſin; Satan who was their tempter, will ſoon prove their torturer: And, in mercy doth God correct a wandring child home, when in wrath he ſuffereth a vagabond to take his courſe; and, The tears of the godly for ſinning, are full of peace, they are a ſhowre mixt with a ſunſhine; and more delight is there in godly grief, than in ſinful pleaſures, in mourning with Chriſt, than in ſporting with Satan. Or it may be, ſorrowing Saints are but newly entered into the wayes of God: Milſtones, though they be hewed fit either to other, yet they grinde not well, till they have wrought ſome time together: Apparel, though made fit, is not ſo eaſie at the firſt putting on, as when it hath been worn a while. Matt. 11.29 Grave dum tollis, ſuave dum tuleris. Greg. in Ezek. l. 2. c. 7. Quam malè inaſſueti veniunt ad aratra juvenci!Matt 11:29Chriſts yoke ſeemeth heavie at the firſt putting it upon us, but it becometh eaſie and delightfull when we have born it a while. Nor is the peace of a Saint to be eſtimated by its not appearing; his peace is inward, and often maketh but little ſhew in the face: The wealthy Merchant cryes not his rich wares (worth many thouſands) about the ſtreet, when the poorer ſort, who carry toyes, proclaim them in every corner of the Citie: The godly have their ſouls fraught with inward joys, though their looks outwardly ſhew them not, while the hypocrite boldly voyceth up his ſuppoſed happineſſe; As the glory, ſo the joy of a Saint is moſt within. In a word, This life is the time of obſcurity to a Saints happineſſe; its in ſome ſort a winter with him, while it is a ſummer with p. 119the wicked; now the lofty oak in winter ſeemeth dead, while the dunghil graſſe is freſh and green; Job 16. ult.Job 16but when ſummer cometh, the oak is flouriſhing, and the graſs is withered, or made hay of. The happineſſe of the people of God is hidden in their root, in this winter of affliction and deſertion: They are now the ſons of God, 1 John 3.2 Col. 3.3, 4 Gramen hieme vireſcit, aſtate areſ…it: Arbor (areſcente gramine) vireſcit. Aug. in Pſal. 36.1 John 3:2Col 3:3Col 3:4Ps 36but it doth not yet appear what they ſhall be: Their life is hid with Chriſt; but when Chriſt who is their life ſhall appear, then ſhall they appear alſo with him in glory. But then at the approach of this Sun ſhall that foenea faelicitas (as Auguſtine calls it) that graſſe-like happineſſe of wicked men conſume and wither.

3. How carefull ſhould the people of God be to preſerve their peace! Shall a bleſſing ſo excellent in it's originall, Obſ. 3.nature, uſe, and ſo earneſtly deſired by this, and all the other Apoſtles for the faithfull, be by them neglected? Oh forfeit not, diſturbe not this happy peace.

1. Preſerve in thee a feare of God; As ſin gets in, peace goeth out: Nor is it the being, but the allowing of it in us that makes the ſoule unquiet: No ſin ſhall deſtroy peace in us, but that which findes peace from us. The tares of deſention between God and us are only ſowne by the enemy ſin: This was the inſtrument which broke the bones, and wounded the conſcience of David and Peter; This is the mint of a Saints miſery, the ſource of his ſorrowes: every ſin hath a bitter farewell; ſin is nothing elſe but ſorrow in the ſeed: when ever thou art tempted, before thou conſenteſt, take up and weigh thy ſin in thy meditations, as a Porter doth his burthen before he agrees to carry it, and aske thy ſoule whether thou art able to go through with thy burthen. 2. Delight in the Ordinances: Theſe are the feaſt of peace: They ſhall be joyfull in my houſe of prayer: Iſa. 56.7Isa 56:7Prayer is fitly called the leech of cares: Its a breathing out the heates of inward grief, and a breathing in the cooling delights of Gods ſpirit. The Goſpel hath glad tydings in the very name of it. A promiſe ſpread with the blood of Chriſt is the onelyonly plaiſter for a wounded conſcience. p. 120The directions of the word are the wayes of peace: Great peace have they that love the Law, Gal. 6.16Gal 6:16and walk according to that rule. 3. Be ſincere and upright in thy ſervices; the end of the upright man is peace; Pſal. 37.37.Ps 37:37ſincerity and walking before God with an upright heart, darted a beam of peace into Hezekiahs ſhowre of tears: Iſa. 38.3Isa 38:3God puts not the oyle of peace into a crack't Vial: Heart-peace is a Companion only of Heart-purity. 4. Love not the world; for tis enmity with God: The Sun-ſhine of earthly enjoyments, puts out the fire of ſpirituall peace: the thornes of worldly cares make the peace of many a Saint to goe but with a ſcratch't face. They who have ſuffered with joy the ſpoyling, have ſuffered ſorrow for the loving of their goods; when men ſweat in outward imployments, their peace is coldeſt inwardly.

4. Holineſſe makes no man unpeaceable and turbulent. The more God quiets us, the leſſe ſhall we ſinfully diſcontent men: The world condemns the Godly as authors of diſſenſion; but the true reaſon why they are accounted unpeaceable by the world is, becauſe they will not loſe their Peace with God: to finde trouble in the world is their portion, but to cauſe trouble in the world is not their property: They are wont indeed to diſquiet mens luſts; but are wicked men and ſin ſo neer, that the one cannot be diſtinguiſh'd from the other? The will of a Saint is for peace, but 'tis neceſſity that makes him contend. Peace rules in his heart, Col. 3.15.Col 3:15it doth foreign, it ſits as the Judge or Umpire was wont to do in the publick games of wraſtling or running, Apoſtolus innuit hoc eſſe hujus virtutis officiū, ut agat brabeutem ſive agonothetam inter caeteros affectus; nam foreign id ſignificat. Cum igitur inſurgunt in cordibus noſtris turbidi affectus irae, odii, vindictae, haec pax Dei debet ſuum officium facere; id eſt, inſtar agonothetae, lites dirimere, tumultuantes affectus compeſcere, & omnia ad pacem deducere. Davenant in Col.who did rule and order the runners or wraſtlers, deciding their controverſies, and giving rewards to the beſt-deſerving: ſo this peace of God, when the troubleſom affections of anger, hatred, and revenge ariſe in our hearts, appeaſeth ſtrifes, ends controverſies, and renders us peaceable. As for wicked men, who ſeem ſometimes to be very peaceable among themſelves in ſin, they muſt know, p. 121that agreement againſt God is not Peace but Conſpiracy, and ſuch a rotten peace makes way for a real war, both with others and within themſelves.

5. Its moſt ſutable to a Miniſters Function to further and pray for the peace of others. As they are Chriſtians, Obſ. 5.they are cald to peace, Col. 3.15. and as Miniſters, they are cald to be Ambaſſadors of peace. The bodily peace of others, ſhould be pray'd for by them, Jam. 5.14. Brotherly peace ſhould they promote among their people: An unpeaceable people among themſelves, will be an unprofitable people under him, Jam. 3.16. Miniſters ſhould endeavour the civil peace, put people in mind to be ſubject to Principallities and Powers, Tit. 3.1Titus 3:1and to take heed of Treaſon and Rebellion: To revile them for this, is to be angry with the fift Commandement. But eſpecially ſhould Miniſters labour to bring people into peace with God, and to pray them to be reconciled to God; 2 Cor. 5.272 Cor 5:27and by Miniſterial directions to help them to attain peace of Conſcience within themſelves. Confident I am, That while mens luſts ſpeak Miniſters contentious, their Conſciences ſpeak them peaceable.foreign dicitur vel ab foreign, i.e. ſeipſum toto animo in rem dilectā; vel ab foreign, quod eſt, valdè in re amata acquieſcere. Ita foreign ſignificat vehementem affectū, ardentemque amorem, quo quis alicui ſeſe intimè adjungit et in eo totus quieſcit; unde et pater Caeleſtis de filio ſuo, hic eſt (inquit) filius meus foreign. et mox, quaſi etymologiam ſubdens, in quo mihi complaceo: Zanc. de na. dei. l. 4. c. 3. Amicitia eſt quaſi habitus. Amor autem et dilectio ſignificant actum vel paſſionem: Charitas autem utroque modo accipi poteſt, defferenter tamen ſignificatur actus per iſta tria: nam amor eſt aliquid communius inter ea; omnis enim amor dilectio eſt vel charitas, ſed non è converſo. Addit dilectio ſuper amorem, electionem praecedentem; unde dilectio eſt in ſola voluntate rationalis creaturae, charitas autem ultra amorem addit perfecttionem amoris in quantum illud quod amatur, carum, i. e. magni pretii aeſtimatur: Tho. 1.2. qu. 16. Art. 3.

The third and laſt Bleſſing deſired by this Apoſtle for theſe Chriſtians is Love: Of which likewiſe

By way of

1 Expoſition.

2 Obſervation.

For the Expoſitory part, I ſhall 1. Specifie the ſeveral kinds of Love, principally that at which the Apoſtle ſeems moſt to aim. 2. Set down the excellent Properties of this kind of Love which make it ſo deſirable.

p. 122Not to ſtay upon the conſideration of the word foreign, Love, Amor aliarum rerum eſt, charitas inter ſolos homines, dilectio ad Deum ſpectat: diligimus Deum; charos habemus parentes, liberos, &c. amamus omnes. Aret. in Probl.or of its agreement with thoſe other Expreſſions ordinarily uſed to ſet forth (after a ſort) the ſame thing; as charity, friendſhip, &c. This Love in the general, being that inclination or tendency of any thing to the good beloved; or, that principle whereby one joyns himſelf to, and reſteth in an object, is of ſundry ſorts.

Not to ſpeak of thoſe which are either far from, or contrary to the Scope of the Apoſtle; as of natural love, which is that quality in any thing following its form, by which it tends to, and reſteth in what is agreeable to it; Nor of animal love, whereby the ſenſitive appetite in men or beaſts tends to its good, and reſteth in it: Nor of love meerly rational, or intelective, whereby the will freely embraceth any object preſented to it by the underſtanding: Nor of Angelical love; Nor of that love which God hath towards himſelf, as the chief good.

There are Three ſorts of Love, any of which may be deſired from God as a bleſſing:

Namely, a love of

1 God to man.

2 Man to God.

3 Man to man, himſelf, or others.

I yet conceiving, (ſince the Apoſtle had deſired that theſe Chriſtians might receive mercy from God, and that every particular Beleever might have peace in himſelf) that he ſeemeth now in the laſt place to pray, That they might again both return love to God, and render it alſo to one another.

1 1There is a love of God to man, (though without paſſion, ſympathy, or any imperfection or weakneſs; theſe being attributed to him only to relieve the weakneſs either of our Faith or apprehenſions.) And this love is

1 Conſidered as a love of deſire; as love deſireth to be carried to the union of the thing beloved. This deſire of union with man, God ſheweth many ways; as, 1 By being neer unto, nay preſent with him, by his univerſal care and p. 123providence; he being not far from every one of us; for in him we live, &c. Act. 17.27, 28. 2 By aſſuming the nature of man into a perſonal conjunction with himſelf in the Mediator, Chriſt. 3 By converſing with man by ſigns of his preſence, extraordinary viſions, dreams, oracles, inſpiration; and ordinarily by his holy Ordinances, wherewith his people (as it were) abide with him in his houſe. 4 By ſending his holy Spirit to dwell in man, and beſtowing upon man the divine nature. 5 By taking man into an eternal habitation in heaven, Pſal. 16. ult.Ps 16where he ſhall be ever in his glorious preſence.

2 There is a love of God to man, conſidered as a love of benevolence, or of good will, or of willingneſs to do good to the thing beloved; what elſe was his eternal purpoſe to have mercy upon his people, and of ſaving them, Rom. 9.13Rom 9:13but (as its expreſt concerning Jacob) this loving them? And to whom can a will of doing good ſo properly agree, as to him whoſe will is goodneſs it ſelf?

3 There is a lover of God to man, conſidered as a love of beneficence, bounty, or actual doing good to the thing beloved. Thus he beſtoweth the effects of his love, both for this life, and that which is to come. And the beneficence of God, is called Love, 1 Joh. 3.1. Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the Sons of God. And Joh. 3.16. So God loved the world that he ſent, &c. By this love of beneficence beſtowes he the good things of nature, grace, glory: God doth good to every creature, hating though the iniquity of any one, yet the nature of none; Gen. 1.31.Gen 1:31for the being of every creature is good, and God hath adorn'd it with many excellent qualities. According to theſe loves of benevolence, and beneficence, God loveth not his creatures equally, but ſome more then others; in as much as he willeth to beſtow, and alſo actually beſtoweth greater bleſſings upon ſome than upon others: he makes and preſerves all creatures, but his love is more eſpecially afforded to mankinde; he ſtileth himſelf from his love to man, Tit. 3.4. and not from his love to Angels, p. 124or any other creature. He is called foreign, a lover of man, but never foreign, or foreign, a friend of Angels or creatures without man. His love is yet more peculiarly extended to man in creating him after his own image, Pſal. 8.5 Heb. 2.16 Rom. 5.8Ps 8:5Heb 2:16Rom 5:8and in giving him lordſhip over the creatures, in giving his Son to take upon him mans nature, and exalt it above heavens and Angels, to dye for ſinning, dying man; offering him to man in the diſpenſation of the Goſpel with wooing and beſeechings; Mat. 28.18Matt 28:18and yet of men he loveth ſome more eſpecially and peculiarly than others; Omnia diligit Deus quae fecit, etinter ea, magis creaturas rationales; et de illis, eas amplius quae ſunt membra Unigeniti, et multo magis ipſum Unigenitum. Aug. T. 9. in Joh.namely thoſe whom he loveth with an electing, calling, redeeming, juſtifying, glorifying love. God loves all creatures, and among them the rational, and among them the members of his Son, and much more the Son himſelf.

4. There is a love of God to man, conſidered as a love of complacency, and delight in the thing beloved; he is pleaſed through his Son with his Servants; and he is much delighted with his own image whereſoever he finds it. He is pleaſed with the perſons and performances of his people, He hath made us accepted in the Son of his loves; the Lord taketh pleaſure in them that fear him. Pſal. 147.11 Zeph. 3.17Ps 147:11Zeph 3:17They reflecting his excellencies, and ſhewing forth his vertues, he rejoying over them with joy: he reſting in his love, accounting a Beleever amiable: his ſoul, a leſſer heaven; his prayers, melody; his ſighs, incenſe; his ſtammerings, eloquence; his deſires, performances.

2 2There is a love of Man to God: which is, when the Soul is moved, Amor concupiſcentiae non requieſcit in quacunque extrinſeca aut ſuperficiali adeptione amati, ſed quaerit amatum perfectè habere quaſi ad intima illius perveniens. Aq. 1.2 ae. q. 28. ar. 2.drawn, and called out to deſire the participation of his preſence; yeelding up, and conforming it ſelf to his will; as alſo quietly reſting in the enjoying of him. This love is conſiderable in its ſeveral kinds.

1 Its a love of deſire to enjoy him for ours as the ſource of all our happineſs: The Soul loves God, under the apprehenſion of the greateſt good, and therefore puts forth it ſelf in ſtrongeſt deſires toward him. This love is as ſtrong as death, and can take no denyal. It is the wing and weight of the Soul, that carries all the deſires into an intimate p. 125unity with the thing beloved, ſtirreth up a zeal to remove all obſtacles, worketh an egreſs of the Spirits, and as it were an haſte of the Soul to entertain and meet it: According to thoſe expreſſions of the Saints in Scripture, The deſire of our ſoul is to thy name: Eſ. 26.8 Pſ. 119.10.81 119.20 Pſal. 42.2 Pſal. 84.2Isa 26:8Ps 119:10Ps 119:81Ps 42:2Ps 84:2With my whole heart have I ſought thee: My ſoul fainteth for thy ſalvation. My ſoul breaketh for the longing it hath to thy judgements at all times. My ſoul thirſteth for God, I am ſick of love, &c. Oh the vehement panting, breathing, and going forth of the ſoul of one toward God who is in love with him; he contemns the moſt ſerious worldly employments when he is taken up with this, and who ſo diſcourſeth with him of earthly concernments, ſpeaks as with one not at home; all the world not ſatisfying without the kiſſes of the lips of our beloved, our deſires being a thouſand times more for one ſmile of his face than for all the wealth under the Sun. No difficulty ſo great, no danger ſo imminent, nay no death ſo certain, which this love carries not through for the obtaining of the thing beloved; this love being a falling mountain that breaks down all that ſtands betwixt it and the place of its reſt. In a word, no means ſhall be left unuſed that by God are appointed for the obtaining of our beloved; enquiries of, or from others, how to find him; letters of love, ſighs, tears, ſobs, groans unutterable, are ſent to win him; deſires to hear again from him in his promiſe of grace are expreſſed. The ſoul is never gotten neer enough till it be in the arms, the boſome of God in heaven. It ſaith not (as Peter of his Tabernacles) Lord, Let there be one for me, and another for thee; but let us both be together in one. Its ever night with one who loves Chriſt till the Sun of his preſence be ariſing. He is like a certain kinde of Stone, of which ſome report, That if it be thrown into the water whole, it ſwims; if broken, it ſinks: he never droops in any trouble, unleſs he apprehends a breaking between him and Chriſt. He is like the marigold that opens with the ſhining, and ſhuts with the ſetting of the Sun. His heart is lockt up in ſorrow when God hides his face, p. 126and he cannot find another key fit to open it again among all the keyes in the houſe. What's all the world to him without the preſence of God but as a ſive pluckt out of the water? His comforts are only full, when God is in them. What are companions to him in whom he ſees nothing of God, but objects either irkeſome, or pitied? What are Ordinances unleſs with Chriſt, but as candles that have no light put to them? Nay, what would the joyes of heaven it ſelf be, if it were not for the preſence of God, but as a funeral feaſt or banquet where is much proviſion, but no chear.

2 There's a love of Complacency and delight, Amor Complacentiae.when the ſoul having ark'd it ſelf in Gods embracements; now with infinite ſweetneſs and ſecurity repoſeth it ſelf in them, ſaying then as David, Pſal. 4.7, 8. Thou haſt put gladneſs into my heart more than when their Corn and Wine encreaſed. I will lay me down in peace and ſleep: and with Peter, Lord, its good being here: and with the Spouſe, I charge you ſtir not up, nor awake my beloved. And when Chriſt meets it ſweetly in Prayer, Sacraments, or a Sermon, breathing thus, Oh that (Lord) this meeting might never end; deer Jeſus, why comeſt thou ſo ſeldom, and ſtayeſt no longer! All the night long do thou lodge between my breſts. Pſal. 84.10Ps 84:10A day in thy houſe, is better than a thouſand elſewhere. Cant. 2.4Song 2:4My ſoul is fill'd as with marrow: Thou haſt brought me into a banquetting-houſe; thou haſt made me drink abundantly: Thy left hand is under me, thy right hand embraceth me. How contented could the ſoul be in ſuch an in-come of Chriſt, were not his pleaſure otherwiſe, that it had no avocation to take it off; no earthly employment; no family, feeding of body or relations to call it away from thoſe ſecret enjoyments of ſuch a beloved? Oh thinks the ſoul, what a bleſſed place will heaven be, where I ſhall never be ſevered one moment from the embracements of Chriſt to eternity!

3 There's Amor amicitiae: A love to be ſet upon God, for the goodneſs and excellency which is in himſelf. To p. 127love God for the creatures is not to enjoy, but to uſe God. To love him for another end than himſelf, Medium, quà tale, et per ſe, nullam boni appetibilis rationem poſſidet, tota quippe ratio amandi medium, eſt convenientia cum fine. Aquin. Mat. 13.21Matt 13:21is to turn the ultimate end into a mean. Love to God, grounded upon humane inducements, is but ſpurious. When the inducement (ſuppoſe profit, preferment) is removed, that love will diſcover its falſneſs. And by that very reaſon for which men contend for the outward appearance and profeſſion of love to God, viz. becauſe they love their pleaſures and profits, which without ſuch a profeſſion they cannot peaceably enjoy: By that very reaſon (I ſay) they will be beaten off even from that their outſide appearing profeſſion, when thereby thoſe profits and pleaſures which they love ſo much ſhall come to be hazarded. Its a dead love to God that cannot ſtand unleſs it be ſhored up. True love will ſtand alone without politick props. To ſhroud our own private ends under the name of love to God, is not amicitia, but mercatura; not to love, but to make merchandize of him. The love that cannot be warm any longer than 'tis rubd with the warm clothes of preferment is but the carkaſſe of love. Then hath this love a ſoul, when God himſelf is the object of it, when 'tis not of what he hath, but of what he is; when he is beloved though we beg with him, or though all his Rings and Ornaments are pluckt off; nay, when he plucks off ours: In a word, all his wayes, ordinances, people, will have our love drawn out to them, for that of God which is imparted to them. The word will be received in its purity and power, moſt loved, when leaſt adulterated: when it diſcovers moſt of God to us, and moſt of ſin in us; when the deareſt corruption is ſtruck at, the cloſeſt duty urged, the ſecret corners of the ſoul ſearched, when the ſpiritual ſword is laid on with ſevereſt blows: The perſons alſo in whom moſt ſhines the beauty of Gods likeneſs, we ſhall moſt be taken with; and thoſe ſhall have our love ſhine upon them, who can reflect nothing back again but holineſs.

4. There's Amor benevolentiae; A love ſet upon God, endeavouring to bring to him (ſo far as creatures can to p. 128an infinite Creator, Pſal. 16Ps 16(to whom their good extendeth not) all ſervice and honour: This love returns to God not only a heart, but a tongue, a hand of praiſes and obedience. All its pleaſant fruits are laid up for its beloved; all it is and hath is accounted too little. (Lord, ſaith the ſoul) that I could love thee more, and ſerve thee better! how impure is my heart! how poor and imperfect are my performances! what I have is neither enough, nor good enough for thee: but had I ſomething better than my ſelf, (and Oh that I my ſelf were a thouſand times better for thy ſake!) it ſhould be beſtowed upon thee. A ſoul in love with God is boundleſs in duty: The ſmalneſs of his obedience, is the greatneſs of his trouble, when another man obſerves his zeal and vehemency, his tears, and ſobs, and wraſtling in prayer, and ſees him ſo ſtrict and exact in living, he thinks it a great matter, and is ready (as the Diſciples, who looked upon the beautiful buildings of the Temple) to admire him; but then the party himſelf that loves Chriſt thinks all this as nothing, in compariſon of what Chriſt deſerves: he looks upon his ſervices as Chriſt fore-told of the Temple, as if there were not one ſtone left upon another. This love cauſeth an univerſal, Joh. 14.24John 14:24cheerful, conſtant obedience to the Commandments of Chriſt: In it all our ſervices are ſteep'd, and with it, made eaſie to us; and coming from Faith, acceptable to God. Nor will love think it much to ſuffer much for Chriſt; 1 Cor. 13.71 Cor 13:7nay, it accounts it little to endure all things for him who hath born our burdees, and ſhed better bloud for us than any we have to ſhed for him: Faith worketh by love. Love is the inſtrument in the hand of Faith. A hand alone can lay hold and receive; and ſo the proper work of faith is to lay hold upon Chriſt: but a hand without an inſtrument cannot cut any thing, no more can faith practiſe any morall duties without love. Faith in juſtification is alone, but in the life of man it worketh by love.

3 3From this love to God floweth another ſort (in reſpect of the object) of love, and a third to be conſidered, viz. Love to man; whereby our neighbour is loved as our ſelves.

p. 129This comprehends a love

1 Of our ſelves.

2 Of others.

1 Of our ſelves; Levit. 19.18. Mat. 22.39. Quid anima invides carni? Nemo tam proximus tibi, quem poſt Dominum diligas. Princeps amor humanus eſt ſui ipſius. Qui ſibi malignus, cui bonus?Its made the rule of loving others: None is ſo neer us, after God, as our ſelves. Frequent are the commands of Scripture for the regarding of our ſelves. Act. 20.28. Take heed to your ſelves. 1 Tim. 4.16. Take heed to thy ſelf. Phil. 2.12. Work out your own ſalvation. 1 Cor. 11.28. Let every one examine himſelf. And verſ. 31. If we would judge our ſelves, &c. Examine your ſelves whether you be in the faith: Prove your ſelves. Every one is bound to wiſh to himſelf that good, which to wiſh is trueſt love; namely, The everlaſting enjoyment of God. None can love God, but at the ſame time he loves himſelf; for he that loves God, deſires to enjoy him; but whoſoever deſireth to enjoy ſuch a good, muſt needs love himſelf: and this enjoyment of God a man more deſires for himſelf, than for another: and if it could be communicated to no more than one, a man ſhould deſire it rather for himſelf, than any one: for there are more cauſes concur why a man ſhould thus love himſelf than any other; Precepto non eſt opus ut ſe quiſ que et corpus ſuum diligat; quoni am id quod ſumus et id quod infra nos eſt, in concuſſâ naturae lege diligimus, quae in beſtias etiam promulgata eſt, reſtabat ut et de illo quod ſupra nos eſt, et de illo quod juxta nos eſt, praecepta ſumeremus. Aug. de Doct. Chr. l. 1. c. 25, 26.for another man may miſs of true bleſſedneſs without either my fault or miſery, but I my ſelf cannot: And though there be not this expreſs and direct precept in terms, Thou ſhalt love thy ſelf; yet where we are commanded to love God, we are at the ſame time enjoyned to love our ſelves; for to love God is to deſire to enjoy him for ours, who is the chief good; and this is the chiefeſt love. And ſome note that the written Law of God was given for help and relief of the Law of Nature, which was much defaced and darkned in every one by ſin; but the Law of Nature was not impaired, as it moved and put men upon the loving and caring for themſelves; and therefore an expreſſe command of loving our ſelves was not needful. And whereas the love of our ſelves is noted in the Scripture as a great ſin, 2 Tim. 3.2. There's a Threefold love of our ſelves;

1 Naturalis, whereby every Creature by natures inſtinct deſires its own preſervation, and this is not diſcōmended.

p. 1302 Spiritualis; or Amor Charitatis: A true Charitative love, whereby a man deſireth to obtain divine and ſpiritual good; and this damps not, but inflames the love of God: None can deſire a divine good too much. This is commended, and commanded.

3 Inordinatus: Love which only reſpecteth good things that pleaſe the ſenſe: Such a love which ſo makes us love our ſelves, as to contemn God, and to neglect ſpiritual good things: this inordinate love of our ſelves is taxed by the Apoſtle: We ſhould not ſo love our bodies as to neglect God; but we muſt ſo love God as to neglect, nay, to hate our bodies: and this hatred of our bodies, is true love to our ſelves, becauſe its moſt profitable for us. A man may be willing to have a limb cut, nay cut off, and yet this man may love himſelf: nay becauſe he loves himſelf, and deſires the preſervation of the reſt, he therefore yeilds to loſe one limb. To love our ſelves, is, not Curare cutem, but Animam, to regard our ſouls, not our skins; and to regard the ſoul, is to love God, and loath ſin. Prov. 8.36. He that ſinneth, hateth his own ſoul. He that loves a garment, hates the Moth that eats it. Neither can he love his neighbor well, who doth not ſo love himſelf; as he cannot write a right line, who writeth by a wrong rule. It were better that ſome man ſhould ſay to one, Proximus eſt, vel cui à nobis praebendum eſt, vel à quo nobis praebendum eſt officium miſericordiae. Aug. l. 11. c. 30. de Doct. Chr. Proximus non ſanguinis propinquitate, ſed rationis ſocictate penſitandus eſt. Aug. E. 52 Rom. 15.16Rom 15:16I love you as well as my ſwine, than as well as my ſoul.

2 Love to man comprehends a love to all others, who are meant by the word neighbor; Thou ſhalt love thy neighbor. Now he is our neighbor, and to be beloved with a love both of benevolence and beneficence; not only who is our friend, as the Phariſees thought, Mat. 5.43. but every one who ſtandeth in need of our help, Luk. 10.37. He is a neighbour who may want our relief, and whoſe relief we may want. A neighbour is to be eſteemed not by the neerneſs of blood, but by the ſociety of reaſon.

1 Even thoſe who are moſt remote in reſpect of place, are to be beloved, and are comprehended within this neighbour-hood. They of Macedonia and Achaia made a Contribution p. 131for the poor Saints at Jeruſalem. 3 Joh. 5 Quod praeſtamus noſtris per affectum, praeſtamus aliis per humanitatem. Lactant. Mat. 5.44 1 Pet. 2.23 Luk. 6.27 Pſ. 35.13, 14 Rom. 12.14 Amicos diiige re omnium eſt, inimicos ſolorum Chriſtianorum. Tert. ad Scap.3 John 1:5Matt 5:441 Pet 2:23Luke 6:27Ps 35:13Ps 35:14Rom 12:14Gaius is commended for his love to ſtrangers. A good man, having ability, is as diffuſive as a common treaſury, or a fountain. A great fire will warm thoſe that ſit far from it, and love that is fervent, will extend to them that are moſt remote.

2 Our Enemies. Its the command and example of Chriſt to love our enemies: Bleſſe them that curſe you: Do good to them that hate you. Every one can love his friend, but tis only a Chriſtian that can love his enemy. Love, like fire in cold weather, muſt be made the hotter by the ſharpneſſe of cold unkindneſſe. Our Saviour and Stephen prayed for their enemies. Davids imprecations are rather Propheſies, than Curſes. His and Pauls were both againſt men as they were known to be enemies to God, and incurable ſinners. In our enemy we may find ſomething to be beloved; a participation of that nature which may poſſibly partake of holineſſe and eternal bleſſedneſſe. Theodoſius being moved to execute one that had reviled him; Anſwered, That if his enemy were dead, he had rather reſtore him to life, if it were in his power, than being alive, to put him to death" . Its not manhood, but childiſhneſs, to be quieted with ſtriking the thing that hurt us. Though enemies be not worthy to be loved by us, yet malice is unworthy to be lodged in us. 'Tis true, the precept of loving enemies is contrary to unſanctified nature. It was once ſaid by a good man, Either this Precept is a fable, or we are no Chriſtians: Fatigatur improbitas patientiâ.But God alone knows how to puniſh our enemies without paſſion and inequality: Its our duty to weary Perſecutors with patience: A Chriſtian muſt not, like the flint, ſeem to be cool, but be fiery when ſtruck. He that takes up fire to throw (though againſt his enemy) hurts himſelf moſt. To be kind to the kind, argues civility: To be unkind to the unkind, argues corruption: To be unkind to the kind, argueth diveliſhneſſe: To be kind to the unkind, argueth Chriſtianity. He hath nothing ſupernatural in charity, that comes not to this, To be ready to requite evil with good: Publicans doing good for good; and Heathens abſteyning from returning p. 132evil for evil. When the godly in Scripture have rejoyced in the deſtruction of their enemies, it was not out of delight in the puniſhment of their enemies, whom they loved not; but in the Juſtice of God, whom they loved: Non de malo inimici, fed de bono Judice: not that their enemies ſuffered ſuch evil, but that they had ſo good and upright a Judge. We muſt not ſo much as uſe the Magiſtrate to revenge us on our adverſary; for this were to make Gods ordinances an inſtrument of our malice. Violent things have the more force upon thoſe that reſiſt them: A ſword may be ſpoyled with the force of lightning, Rom. 12.19 Eccleſ. 7.9Rom 12:19Eccl 7:9the ſcabberd not being hurt at all. To give place to wrath, is councel both wiſe and holy. Anger reſteth in the boſome of fools. Love to an enimy is a token of a truly noble mind: 1 Sam. 24.20 Prov. 16.32 Rom. 12.211 Sam 24:20Prov 16:32Rom 12:21When David ſpared Saul, having power to kill him; Saul told him, He knew that he ſhould be King. It's a ſign of a weak ſtomack not to be able to concoct light meats, and of a weak mind not to digeſt injuries. Wicked men account revenge to be valour. Theſe are not like Adam in his innocency that gave Names to things according to their natures. Its an unhappy victory to overcome a man, … …oelix victoria, ubi ſuperans virum, ſuccumbis vitio. Bern.and to be overcome by a luſt. The wiſdome of the World and the Word are contrary. Is it not a thrice noble conqueſt to overcome our own and our enemies paſſions, and Satans tentations; three enemies at one blow, and all this without ſhedding blood? Nay, not only not to hurt an enemy, but to help him, to feed him, give him drink in his hunger and thirſt; nay, to feed him cheerfully, tenderly; ſuch being the feeding commanded by Paul, who bids us foreign, foreign propriè ſignificat cibum conciſum et intinctum fruſtulatim veluti in os inderc, ut puerulis et aegrotis ſolemus. Non ſignificat ſimpliciter paſcere, ſed indulgenter paſcere, ut in conviviis fieri ſolet, quum quis alteri miniſtrat de iis quae ipſi apponuntur. Significat et abundanter paſcere; fruſtulatim diſtribuere. Piſc. Tollet. Eraſ. Bez. Steph. foreign ex foreign propina illi: Quod verbum in conviviis locum habet. Salaz. in Prov. 25.1.Prov 25:1feed our enemies, as birds feed their yong, or as ſick folks and yong children are fed, with much tending and tenderneſſe; their meat being minced and cut; or as a man feeds his friend, carving him the beſt. And the Hebrew word, rendered, Give him drink, ſignifieth moſt properly, propina, Drink to him as a token of true love.

p. 1333 The wicked are not excluded the line of love and neighbourhood. Tis true, In ſocietate fruitionis divinae fundatur charitas. Sanctior eſt copula cordium quam corporum.holy men are chiefly the objects of our love. With theſe we have communion both of nature and grace alſo. Gal. 6.10. Let us do good unto all, eſpecially to the houſhold of Faith. The love of Complacency muſt be ſet upon the good: The love of Benevolence muſt not be denyed to the bad: As thoſe objects are beſt ſeen which are moſt in the light, becauſe light is that by which every object is ſeen; ſo thoſe men are moſt to be beloved which are neereſt to God, becauſe he makes every object to be beloved. Yet wicked men alſo are to be beloved, becauſe being men they may be good; as are good men, becauſe being Saints, Non hoc ago ut ſim homine convitiando ſuperior, ſed errorum convincendo ſalubrior. Aug. con. lit. Pet. l. 3 c. 1 Apud ſummum patrem, qui non fuerit in charitate fratrum, non hab…bitur in numero filiorum. Leo. Ser. 11. de quadr. 1 Pet. 1.22 2.17 3.8 Joh. 13.34 2 Pet. 1.7 Col. 3.14 Rom. 12.10 1 Theſſ. 4.9 Heb. 13.1 Non erit tibi concordia cum Chriſto, ſi ſit diſcordia cum Chriſtiano.1 Pet 1:22John 13:342 Pet 1:7Col 3:14Rom 12:101 Thess 4:9Heb 13:1they are good. If a man be degenerate into a beaſt and wandring from God, bring him to his Maſter again. As the nature of man muſt not make his vices loved, ſo neither muſt the vices of man make his nature hated. St Auguſtine thinks that Stephens prayer was a great means of Pauls converſion. The denouncing of curſes againſt wicked men by Miniſters muſt not be poyſonful but medicinal.

4. The faithful call for the chiefeſt room in our love, and are eminently to be looked upon as neighbours. With our heavenly father he is not in the Communion of Sons, who is not in the charity of Brethren. The bond of grace is the ſtrongeſt; Creation hath made us friends; but Redemption hath made us brethren. The frequent inculcating of the cōmand of love of the brethren, the brotherhood, the houſhold of Faith, of brotherly love, and of being kindly affectionated with brotherly love, &c. inſinuates the neceſſity, and common diſeſtimation of this duty. In purſuance of this duty, contentions, ſtrifes, and controverſies among brethren are forbidden. 1 Cor. 6.6. Its a fault for brother to go to Law with brother. Let there be no ſtrife between us (ſaid Abraham to Lot) for we are Brethren. Gen. 13.8. Why do ye wrong one another (ſaid Moſes) ſince ye are brethren? Act. 7.26. The ſowing of diſcord among brethren, is one of the abominations which Gods ſoul hateth. Prov. 6.19. In this reſpect likewiſe the Scripture oppoſeth inward hatred p. 134and rancor among brethren. Gen. 37.4. How dear did this ſin coſt Joſephs brethren? He that hateth his brother is in darkneſſe: 1 Joh. 2.11. He is a murtherer: 1 Joh. 3.15. As alſo anger, Mat. 5.22Matt 5:22which is a ſhort hatred, as hatred is a long anger. This cauſeles anger puts us in danger of the judgement. Choler is not alowed by Chriſtianity. Moſt oppoſite alſo to brotherly love is the contempt and despiſing of any brother. Despiſe you the Church of God? 1 Cor. 11. ſaid Paul. The pooreſt brother concurs to make up the perfection of Chriſt. When Darius his mother had ſaluted Hepheſtion inſtead of Alexander the great, who was Alexanders Favourite, ſhe bluſhed and was troubled; but Alexander ſaid to her, It is well enough done, for he is alſo Alexander. The meaneſt Saint is to be beloved, for what of Chriſt is in him; he is an old Casket full of pearls. But above all, how deſtructive to brotherly love is oppreſſion, 1 Theſſ. 4.61 Thess 4:6defrauding, and grinding our brethren? Let no man (ſaith Paul) defraud his brother in any matter. Even the Jew, who might take uſury of an Heathen, might not take it of his Brother. If Lillyes rend and tear Lillyes, what may Thorns do? Nor muſt a Chriſtian content himſelf in not hurting a Chriſtian: his care muſt be to benefit him, to do him good. And that for his Soul; All thy Spiritual gifts of knowledge, utterance, &c. muſt profit thy brother. 1 Cor. 12. 1 Cor. 14.26. Comfort him in his troubles of mind, direct him in his doubts, reprehend him gently for his faults. Not to rebuke him, is to hate him. Levit. 19.17. To be angry with the ſin of our brother, is not to be angry with our brother. To love the ſoul, is the ſoul of love: ſo to love thy brother, as to labour to have him live in heaven with thee. For his name; not caſting asperſions on him, but wiping them off: not receiving, much leſs rayſing accuſations againſt him, but laying hold upon the theif that pillaged his name, as knowing that the receiver in this caſe, is as bad as he. For his body; viſiting and ſympathiſing with him in his ſickneſſe; helping him (to utmoſt ability) to find the jewel of health. For outward neceſſaries; pittying him in his low eſtate…, caſting p. 135the dung of thy wealth on the barren ſoyl of his poverty: making his back, thy wardrobe; his belly, Pſal. 16.3Ps 16:3thy barn; his hand, thy treaſury. For body and ſoul; praying for him, calling upon God, as Our Father, not thine alone. In the Primitive time (ſaith one) there was ſo much love, Tert. Apol. c. 39.that it was ad ſtuporem Gentilium, to the wonder of Gentiles: but now, ſo little, that it may be to the ſhame of Chriſtians. That which was the Motto of a Heathen, (Dic aliquid ut duo ſimus; Say ſomething that we may he two) muſt not belong to Chriſtians. Its beſt that diſſention ſhould never be born among brethren; and next, that it ſhould die preſently after its birth. When any leak ſprings in the Ship of Chriſtian ſociety, we ſhould ſtop it with ſpeed. The neerer the union is, the more dangerous is the breach. Bodies that are but glewed together, may (if ſevered) be ſet together as beautifully as ever: but members rent and torn, cannot be healed without a ſcar. What a ſhame is it, 1 Joh. 3.14 1 Joh. 5.1 1 Joh. 4.7, 8, &c.1 John 3:141 John 5:11 John 4:71 John 4:8that the bond of grace and religion ſhould not more firmly unite us, than ſinful leagues do wicked men? A true Chriſtian (like the true mother, to whom Solomon gave the Child) may be known by affection. As the ſpleen grows, the body decayeth; and as hatred increaſeth, holineſs abateth.

In ſumm: This love to the faithful muſt put forth it ſelf both in diſtributing to them the good they want, and in delighting in them, and rejoycing with them for the good they have. Both theſe, how profitable, how honourable, how amiable are they! Moſt honourable it is for the meaneſt Chriſtian to be a Prieſt to the high God, Heb. 13.16Heb 13:16to offer a daily ſacrifice with which God is well pleaſed; to reſemble God, in doing, rather then in receiving good; to be the hand of God to diſperſe his bounty, to have God for his debtor, to lend to the Lord of heaven and earth. What likewiſe is more profitable than that our diſtribution to Saints (like an ambaſſador) by lying Lieger abroad, ſhould ſecure all at home? that this moſt gainfull employment ſhould return us pearls for pibbles, jewels for trifles, crowns p. 136for crumbs; after a ſhort ſeed-time, a thouſand fold, meaſure heaped, ſhaken, thruſt together, and running over? What (laſtly) ſo amiable, as for members of the ſame body, children of the ſame father, and who lay in the ſame womb, ſuck at the ſame breſts, ſit at the ſame table, and expect for ever to lodg in the ſame boſom, to be at union with, and helpful to one another? And on this ſide heaven, Pſal. 16.3. Vid. doctiſſ. Rivetum in loc.Ps 16:3where ſhould our complacency center it ſelf, but upon the truly excellent, noble, illuſtrious ones, who are every one Kings, and more magnificent than ever were worldly Monarchs, for their allyance, having the Lord of heaven and earth for their Father, the King of Kings for their elder Brother, Pſal. 45.9.Ps 45:9a Queen (the Church, the Spouſe of Chriſt) for their Mother: having for their treaſures thoſe exceeding precious promiſes, 2 Pet. 1.4.2 Pet 1:4more to be deſired than gold, yea, Pſal. 19.10Ps 19:10than fine gold; in compariſon of which a mountain of gold is but a heap of dung. For their guard, having the attendance of Angels, Pſal. 34.7 John 6.27 Cant. 1.2 Cant. 4.7Ps 34:7John 6:27Song 1:2Song 4:7nay, the wiſdom, care, and ſtrength of God: For their food, having bread that endures to eternal life, drink better than wine, and a continual feaſt: For their apparel, having the robes of Chriſts righteouſneſſe here, which makes them as beautifull as Angels, all fair, and without ſpot; and attire to be put on hereafter, which will ſhine more gloriouſly then an hundred Suns made into one: For their habitation, a palace of glory, a building of God, an houſe not made with hands, eternal in the heavens.

Having thus firſt explained this love here deſired by the Apoſtle in its ſeveral ſorts, I come in the next place to touch briefly upon thoſe rare and excellent properties of this grace of love, both as it is ſet upon

1 God.

2 Man.

1. This grace of love ſet upon God, is true, cordial, and ſincere; foreign.not in word or outward profeſſion, but in truth, and in the inward man; not complemental, but reall; the inward purpoſe of the heart having an emphaſis p. 137Of love, that hypocriſie and expreſſions cannot reach. And the truth is our loving of God, Eph. 6.24.Eph 6:24is not ſo properly ſaid to be ſincere, as to be our very ſincerity. Then, and then alone a dutie is done in ſincerity, when 'tis done in love; and herein ſtands hypocriſie, when though there is much doing, yet there's no loving. The love of an hypocrite to Chriſt, like the ſhining of the Gloworm is without any inward heat; and ſtands only in a gliſtering profeſſion: or like ſome ſpices which are cold in the ſtomack, though hot in the mouth; or like the fire in Moſes his buſh, it burneth not while it blazeth: it proceeds from humane inducements of education, Countenance, or Commands of Superiours, Intereſt, an apprehenſion of the love of Chriſt barely to mankind, or from this, that Christ is out of ſight, and troubles not his luſts: or from ſome accidentall, circumſtantiall Ornaments which attend the Miniſtery, and Truth, as wit, learning, expreſſion, elocution, or credit of viſible conformity to them; not from an inward apprehenſion of the proportionableneſſe, ſutableneſſe, and fitneſſe of Chriſt to all his deſires, and capacities, Luke 7.47. 1 Joh. 4.16.19.Luke 7:471 John 4:161 John 4:19as being the fairest of ten thouſand, or from any reall intereſt, and propriety in Chriſt, which are the grounds of love, when true and ſincere.

2. This love to God is ſuperlattive; it ſurpaſſeth all other loves; the ſoule in which it abides, ſeeing infinitely more lovelineſſe in one God, then in all the combined, aſſembled excellencies of all worldly Objects, loves him infinitely more than them all. It often not only ſteps over them, but kicks them away, not only laying them down as ſacrifices, but hating them as ſnares, when they would draw from Chriſt. When Chriſt and the World meet (as it were) upon ſo narrow a bridge, that both cannot paſſe by, Chriſt ſhall go on, and the World ſhall go back. Chriſt in a Chriſtian ſhall have no Corrivals; as Chriſt beſtowes himſelfe wholly upon a Chriſtian, (wholly upon every one, as every line hath p. 138the whole indiviſible point) ſo a Chriſtian gives himſelfe wholly to Chriſt; he ſhares not his heart betwixt him and the world; all within him he ſets on work to love Chriſt, keeping nothing back from him, for whom all is too little. The greateſt worth that it ſees in any thing but Christ, is this, that it may be left for Christ; ever rejoycing that it hath any thing to which it may prefer him. To a ſoul in which is this love, Christ is as oyle put into a viall with water, in which (though both be never ſo much ſhaken together) the oyl will ever be uppermoſt; or as one riſing Sun, which drowneth the light of a numberleſſe number of Stars. It loves the world as alwayes about to leave and loath it; not as that for which it doth live, but as that without which it cannot live. The world hath not the top and ſtrength of it's affection; It loves nothing much, but him whom it cannot love too much. It lodgeth not the world in it's beſt room, and admits not ſuch a ſtranger into the cloſet of the heart, but only into the hall of the ſenſes.

3. It's a jealous or zealous love; ſuſpicious leſt any thing ſhould, and burning in a holy heat of indignation againſt any thing that doth diſturb the Souls beloved. Love is a ſolicitous grace, and makes the ſoul account it ſelfe never ſufficiently trim'd for Chriſts imbracements, never to think, that any thing done, is well enough done. All the ſoul is and can, is eſteemed too little for him, who is its optimus maximus, its beſt and greateſt; the more brightly ſhining the beams of love to Chriſt are, the more motes and imperfections doth the ſoule ever ſee in its ſervices. Its fear only is, leſt by ſinne, and unſutable carriage it ſtirs up, Gal. 4.11.16. Act. 15.2. & 17.16. & 18.25. & 19.8. Jude 3.Gal 4:11Gal 4:16Acts 15:2Acts 17:16Acts 18:25Acts 19:8Jude 1:3and awakes the beloved. It cannot put up a diſgrace, expreſſed by the greateſt againſt Chriſt. It zealouſly contends for his Word, Wayes, Worſhip, Worſhippers, Kingdome. All it's anger is againſt thoſe intercurrent impediments, that would ſtop it in the advancing of Chriſt; it labours to bear down thoſe hinderances of Gods glory with a floud of tears, p. 139if it cannot with a ſtream of power. The meekeſt ſoule in love with God, knowes how to be holily impatient, and like Moſes, though when with God to pray for men, yet when with men to contend for God. Every ſin by how much the nearer to it, by ſo much is it more deteſted by it. Of all ſins therefore its own have the deepeſt ſhare of hatred: for what it cannot remove, Rom. 7. Heb. 12.Rom 7Heb 12it mourns heartily, crying out of the body of death, the ſin that doth ſo eaſily beſet it, as of the conſtant companie of a noyſome carcaſſe, endeavouring that every ſin may be more bitter to remember, then 'twas ever ſweet to commit; looking upon the want of ſorrow after ſinne, as a greater argument of want of love then was the ſin it ſelf.

4. It's a chaſt, a loyall love, not ſet upon what God hath ſo much, as upon what God is; not upon his, but him, not upon his rings, but his perſon; not his cloathes, but his comelineſſe; upon a Chriſt, though not adventitiouſly adorned; his gifts are loved for him, not he for them; he is ſweet without any thing, though nothing is ſo without him. Love deſires no wages, 'tis wages enough to it ſelfe, it payes it ſelfe in ſeeing, and ſerving the Beloved. A Nurſe doth much for the child, and ſo doth the Mother; but the former for the love of wages, the later for the wages of love. Love carries meat in the mouth; the very doing of Gods will is meat and drink to one who loves him: A heart in love with Chriſt is willing with Mephiboſheth that others ſhould take all, ſo it may behold the King. Worldly Comforts ſhall not fallere, but monere; Nil dulceſcit ſine Jeſu.only they ſhall be uſed to admoniſh how much worth is in Chriſt, not to bewitch the ſoul from Chriſt; Si iſta terrena diligitis, ut ſubjecta diligite, ut munera amici, ut beneficia domini, ut arrham Sponſi. Aug. Med.as ſpectacles by which the ſoul may read him the better, or as ſteps by which it may be raiſed up to him the nearer: and no further ſhall they be delighted in, then as they are pledges of, or furtherances unto the injoyment of him. Should God give all to one who loves him, and not give himſelfe, he would ſay with Abſalom, What doth all availe me, ſo long as I p. 140ſee not the Kings face. Communion with God is the Heaven of him who loves God. It's heaven upon earth for God to be with him, and the Heaven of Heaven for him to be with God.

5. It's an active: John 14.24. Pſal. 119.68.140. Eſay 45, 19. foreign, from foreign, ſay ſome. 2 Cor. 5.14. foreign.John 14:24Ps 119:68Ps 119:140Isa 45:192 Cor 5:14ſtirring, expreſſive love, the fire of love cannot be held in, 'twill break out at lips, hands, feet, by ſpeaking, working, walking. Love ſaith (as Elijah to Obadiah) as the Lord liveth, I will ſhew my ſelfe: the ſtrength of love will have a vent. The Love of Chriſt conſtraineth; and (as the word uſed by the Apoſtle ſignifieth) hemmeth in, ſhutteth up, pinfolds the heart, that it cannot winde out from ſervice, and cannot chuſe but do for Chriſt. Love is a mighty ſtream, bearing all before it. It cares not for ſhame, or loſſe: It carries away theſe (as did Samſon the other) gates upon it's ſhoulders. 'Tis ſtrong as death. A man in love with God, is as a man who is carried away in a crowd, who cannot keep himſelfe back, but is hurried without his own labour with the throng. Love with eaſe diſpatcheth great imployments: The Commands of God are not grievous to it. Love is the wing, that weight, and holy proclivity of the ſoul, which if it finds not, makes a way; Nay 'tis ſo ſpeedy and preſent an affection, that it endures no delayes. It accounts not the leaſt time little in which God is withdrawn. It follows hard after God, and puts not off it's purſuits of dutie or comfort till to morrow, or a more convenient time.

6. It's an expenſive, Pſal. 16.Ps 16bountifull, coſtly love; It will not offer that which cost it nothing; even the meaneſt gift (as alas, how much below Chriſt is all we are, or doe!) comes from a Kingly heart. Love contends after excellency and perfection in attending upon that object which it loves under the apprehenſion of the greateſt good. How willingly did thoſe Converts lay down all their goods at the Apoſtles feet! and thoſe afterwards burn their books of curious Arts, 1 Chr. 22.29. 2 Sam. 24.24.1 Chr 22:292 Sam 24:24though of great value! How great was Davids expence for the Temple, and his deſire, that his p. 141purchaſe which he bought of Araunah ſhould be (being for his God) coſtly! Luke 7.Luke 7How bountifull was that (formerly ſinfull) woman in her expreſſion of love to Chriſt! How freely were her tears, hairs, kiſſes, ointment imployed! The greatneſſe of the debt forgiven her, made her love much, and the greatneſſe of her love made her ſpend much. What ſave love made Zach… part with halfe of his goods to the poor, Luke 19.8. John 1. Act… ….…. G…n. 43.34.Luke 19:8John 1and a four-fold reſtitution to the wronged by falſe accuſation? Love will make Peter willing to feed the ſheep of Chriſt, and Paul not to account his life dear to him to finiſh his Ministery. Joſeph loved Benjamin moſt, and gave him a meſſe five times ſo much as any of the reſt. He that loves God moſt, will lay out moſt for God. 1 Theſ. 1.3. Heb. 6.10.1 Thess 1:3Heb 6:10More then once we read in the Scripture of the labour of love. Love reſteth in its labour, and then reſteth moſt, when it laboureth moſt. Nothing labours more, or thinks it labours leſſe then love. I have heard of one that was ask'd for what ſort of men he laboured most; he anſwered, for his friends. He was again ask'd, for whom then he laboured least; he anſwered, for his friends: both anſwers were true; for love made him think he did leaſt for thoſe, for whom indeed he did moſt.

7. It's a ſubmiſſive, ſtooping, patient love, bearing from, and forbearing for the Beloved any thing. It puts us upon things below us, for the pleaſing of him whom we love; it makes us to undertake that which another may eſteem weakneſſe, and indecencie. Davids love to Gods preſence, tranſported him to leaping and dancing, thereby (though Mical eſteemed it baſeneſſe) to honour God. Parents out of love to their children, play, and liſp, and ſtammer; Chriſt himſelfe emptied and humbled himſelfe for our ſakes, Love flies not (like chaffe) in the face of him that fans; Rom. 8.38, 39Rom 8:38Rom 8:39The ſoule that loves, is reconciled to God, Cant. 8.7.Song 8:7though it ſees not that God is reconciled to it. It hath a child-like ingenuity to love, and ſtay with a father that ſcourgeth it, not a ſervile unſubmiſſiveneſſe, p. 142to threaten, preſently after ſtripes, departure. It doth iratum colere numen, follow a frowning father. It lives contented with Gods allowance: It will patiently be without what he thinks either fit to remove, or not fit to beſtow; and all this not upon force, but upon choice. It loſeth its own will in Gods, and had rather will as doth God, than underſtand as doth an Angel. It taketh with joy the ſpoiling of its goods. It ever thinks it hath enough left, ſo long as God takes not away himſelfe. Omnia quae horribilia audis, ſervire, mori expiata & ſancta ſunt amori, Nier. de art. vol.It beareth the indignation of the Lord, and accepteth the puniſhment of its iniquity, and is willing to receive evill as well as good, becauſe from the hand of a God whom it loves. For his ſake it's willing to be kill'd all the day long: nor can the waters of death extinguiſh the taper of love.

8. It's a conforming love. The Will of God is the Compaſſe by which it ſteers. It faſhions not it ſelfe according to the world. It walkes not by example, but by rule. The heart will be ſet like a Watch which goeth exactly, not by others, but by the Sun. It walks not by preſident, but precept. It regards not what is either its own, or other mens, but what is Gods will. Its will and Gods are like two ſtrings of an Inſtrument, the one whereof being tuned to the other, if the one be ſtruck and ſound, the other alſo ſtirs and trembles; when Gods will is declared, the will of him that loves God moves accordingly. It is much more ſolicitous to underſtand duty, then to avoid danger. It deſires to have a heart according to Gods heart, to be effigiated and moulded according to Scripture Impreſſions; to love what God loves, and hate what he hates; to think and will the ſame with God.

9. It's a ſociable love, It moves to the full enjoyment of God, as its Center. Converſe with God is its Element. The ſoule where this love is, debarr'd from prayer, hearing, is as the fiſh on dry land. It reſtrains not prayer from the Almighty: It walks with God: It ſings p. 143in the abſence of Chriſt, no more than did they in a ſtrange land. It loves to have its bundle of Myrh all the night between its breaſt. It delights in every thing in which Christ may be ſeen: Word, Sacraments, Conditions, Soſcietie, Miniſters; and the more theſe have of Chriſts preſence, the more it loves them: the cloſeſt, pureſt powerfulleſt, and moſt ſin-diſcovering, ſin-diſturbing preaching, it loves beſt. The holieſt, and moſt exactly walking Saints, it loves beſt. The Sacrament or Prayer wherein Chriſt ſmiles moſt ſweetly, it loves beſt. The condition (though outwardly bittereſt) wherein it ſees the face of Chriſt moſt clearly, it loves beſt. 2 Tim 4.8. 2 Pet. 3.12.2 Tim 4:82 Pet 3:12Chiefly is the ſociableneſs of love diſcovered in longing after the ſecond coming of Chriſt: in counting it best of all to be with him: in loving his appearance: in haſting to the coming of the day of God. The unwillingneſs to have that day come, proceeds from a Chriſtians unrenewed part: ſo much ſoreneſs as is in the eye, ſo much lothneſs is there in a man to ſee the light, & proportionable to our love to ſin, is the diſaffection to Chriſts appearance; and the fear which is in a gracious heart of Chriſts ſecond coming, rather proceeds from a ſenſe of its own unfitneſs to appear before Chriſt, than an unwillingneſs to have Chriſt appear to it: and more from a deſire to be made meet for him, than to remain without him.

10. Laſtly, Its an unceſſant Love. A flame never to be quenched. The Waters of affliction cannot drown it, but onelyonly (as they increaſe) elevate it. The very ſnuffers of death ſhall make it burn the more brightly. It unconquered out-lives, as oppoſition, ſo its fellow-graces: 1 Cor. 13.1 Cor 13the faithful are rooted and grounded in love. They love God for himſelf who fails not, Ep. 3.17. 1 Cor. 13.8.1 Cor 13:8and therefore Love it ſelf fails not. Hypocrites are uneven in their love: feigned things are unequal: appearing friends cannot diſſemble ſo exactly, but that at one time or other their hatred will appear. In ſome companies, or conditions they will ſhew what they are: In the time of perſecution they fall away: p. 144Mat. 13.21.Matt 13:21like rotten Apples, they fall off in a windy day. True love to Chriſt, Amor ueſcit ferias.knows no holy-daies: it ever hath a reſt of Contentment, never hath a reſt of Ceſſation.

2. I proceed to the Properties of love to man.

Firſt, Rom. 12.9. 1 Pet. 1.22. 1 John 3.18.Rom 12:91 Pet 1:221 John 3:18It's a love unfeigned, without diſſimulation. foreign, Love without hypocriſie. Love indeed and in truth, not in word and tongue: a love from the heart. 'Tis not like the love of Joab and Judas, that outwardly kiſſ'd, and inwardly (at that time) deſigned killing.

It contents not it ſelf in giving (like Nephthali, Gen. 49.21. Goodly words. The Apoſtle ſpeaks of Soundneſs in Charity. Tit. 2.2.Titus 2:2Unſound Charitie is Courtſhip, not Christianity. Of all things, diſſimulation doth worſt in love, as being moſt corrupting of, and contrarie to the nature of it; and appearing love is nothing but Chriſtianity acted, and Religion painted: ſome ſins ſcratch the face of love, but hypocriſie ſtabs it at the heart.

Secondly, It's an expreſſive, open-handed Love: though it ariſeth at the heart, yet it reacheth to the hand. Love is a fruitful grace; it bears not onelyonly the leaves and bloſſoms of words and promiſes, 1 John 3.18.1 John 3:18but the fruit alſo of beneficial performances. If Love be in truth, t'will alſo be in deed: words, be they never ſo adorned, cloath not the naked; be they never ſo delicate, they feed not the hungry; be they never ſo zealous, they warm not the cold; be they never ſo free, they ſet not the bound at liberty: our Faith muſt work by love: Love muſt be ſeen, felt, and underſtood: verbal Love is But painted fire: Love is ſo beautiful a Grace, that it's willing to be ſeen. The Apoſtle ſaith, Rom. 13.10.Rom 13:10Love worketh no ill: it's a diminutive expreſſion; there's more intended, even the doing of all the good the Law requires, and therefore he adds, Love is the fulfiling of the Law.

Thirdly, It's a forward, chearful Love. It is not drawn or driven, but runs: it ſtaies not till the poor ſeeks it, but p. 145it ſeeks for him. Oneſiphorus ſought out Paul diligently. Prov. 23.6. 2 Tim. 1.17. Rom. 12.13.Prov 23:62 Tim 1:17Rom 12:13It relieves not with an evil eye. It makes men given to hoſpitality: the water of bountie flows from it, as from a Fountain, and goes not out, as from a narrow mouth'd bottle, with grumbling. It is not like the ſpunge that ſucks up the water greedily, but gives it not out unleſs it be ſqueezed. Hoc ipſo amplius gaudent pauperes, cum paupertati corum conſultum fuerit & pudori. Leo. Serm. 4. Duplex Eleemoſyna, & quia damus, & quia hilariter damus.Ingenuous poverty rejoyceth in this forwardneſs of love, as much as in the gift it ſelf; for thereby not only it's want, but baſhfulneſs is relieved. Its a double beneficence when we give, and give chearfully. The mind of the receiver, is more refreſhed with the chearfulneſs of the Giver, than is his bodie with the greatneſs of the Gift.

Fourthly, It's an extenſive univerſal Love. 1. Ʋniverſal, in reſpect of duties: it ſhuns no performance that may benefit Bodie, Name, Mind, Soul of another: Love is a Pandora, abounding in every good work and gift: Rom. 13.10.Rom 13:10it's therefore called, the fulfilling of the Law. Love is the Decalogue contracted, and the Decalogue is Love unfolded. Love is a Mother; the ten Commandments, her ten children, and ſhe forgets none, neglects none. Gal. 6.10.Gal 6:102. It's Ʋniverſal, in reſpect of perſons: It remembers the Apoſtles rule, to do good to All: even wicked men it loves, though not as wicked, yet as men; the men, not their manners. Col. 1.4. Non peccatorem, ſed juſtum in paupere nutrit, qui in illo non culpam, ſed naturam diligit. Gr. 3. paſt. 1 Pet. 2.17. Jam. 2.1.Col 1:41 Pet 2:17Jas 2:1The Love of the Colloſians was extended to all the Saints: wherever there's grace, love will follow; for grace is beautiful wherever it is. The Oyntment of Love falls even upon the skirts of the garment, as well as the head. Love is ſet upon the Brotherhood; the whole Fraternitie of Believers; not here and there upon one. Holy Love regards grace in its working-day clothes: upon a Dung-hill, in a Priſon: Grace in the Ideot, as well as in the Scholar; in the Servant, as well as the Maſter. As all our delight muſt be in the Saints, Pſ. 16.3.Ps 16:3ſo our delight muſt be in all the Saints.

5. It's a religious, and a holy love. It's from, in, and for holineſſe. From it: he that loves his brother, firſt, p. 1461 Tim. 1.5.1 Tim 1:5loves God; 1 Tim. 1.5.1 Tim 1:5firſt he gives his heart to God, as a ſon, before he reacheth out his hand to man as his brother. His love is ſaid to be out of a pure heart. Firſt, he gives himſelf, then his. Secondly, In holineſſe, and holy wayes; It joynes not hands with any in a way of ſin. For this is not unity, but faction: it hath no fellowſhip with fruitfull works, Epheſ. 5.11.Eph 5:11but reproves them: it makes a man moſt angry with the ſin of him whom he loves moſt. He fears not only to be fratricida, but fideicida: he doth not ſo love a man as to be an Enemy to religion. Thirdly, for holineſſe; this love is ſet upon holy ones, becauſe they are ſo; not becauſe they are great, but good; Gods Image in them is the Load-ſtone of our love.1 John 5.2.1 John 5:2

6. It's a juſt and righteous love; It beſtowes gifts, not ſpoyles; it hurts not ſome to help others; it buyes not a burying place for ſtrangers with the bloud of Chriſt; it is not bountifull upon any others coſt. The people of God muſt be blameleſſe and harmleſſe, Phil. 2.15.Phil 2:15not having in the one hand bread for one, and in the other a ſtone for another. We muſt not build Gods houſe with Satans tools; the pooreſt Saint wants not our unrighteouſneſſe to help him.

7. It's a prudent diſcerning love, It loves all, yet with a difference; it is moſt ſet upon thoſe that are the fitteſt objects either for want or worth: it beats not the poor from the door, while it makes ſtrangers drunk in the Cellar; It is not like the Oak, which drops its acorns to ſwine. Gal. 6.10.Gal 6:10It loves Gods friends beſt; the wicked with a love of pity, the godly with a love of complacency. True Chriſtians ſhall have a Benjamins portion of love; Mark 10.21.Mark 10:21it doth good eſpecially to the houſhold of faith. Brotherly-love is ſet upon brethren. Chriſt loved the young man a Phariſee, by ſhewing loving reſpect toward him, but he loved Lazarus a godly man with a dear intimate love; John 11.3. & 5.11.John 11:3John 5:11the beſt men ſhall have the beſt love. There's a prudence alſo in the meaſure of expreſſing love, ſo to love to day, as we may love to morrow. We ſow not by the buſhel, but the handfull.

p. 1478. It's a mutual, reciprocal love. Hence 'tis, Joh. 13.34. Gal. 5.13. Col. 3.13. Gal. 6.2. Jam. 5.16. 1 Theſ. 5.11.John 13:34Gal 5:13Col 3:13Gal 6:2Jas 5:161 Thess 5:11that there is ſo frequent mention of Loving one another: giving and receiving benefits, is by ſome compared to the Game at Tennis, wherein the Ball is toſſed from one to the other, and if it falls, it's his forfeit who miſt his ſtroke. His diſpoſition is very bad, who if he will not provoke, will not repay love: where Affection, there Gain is reciprocal. The Pole ſuſtains the Hop, and the Hop adorns the Pole: the Wall bears up the Roof, and the Roof preſerves the Wall from wet: the wiſe directeth the ſtrong, and the ſtrong protecteth the wiſe: the zealous inflameth the moderate, and the moderate tempers the zealous: the rich ſupplyeth the poor, and the poor worketh for the rich: Love muſt have an eccho to reſound and return.

9. It's a fervent, burning love. foreign, q. foreign.Puritie and fervencie of love are joyned together, 1 Pet. 1.22. and 1 Pet. 4.8. Have fervent charitie among your ſelves. It muſt be a love to the utmoſt, not remiſs and faint; not a love of courteſie, and civil correſpondencie, but of intireneſs, and holy vehemencie: ſuch a love as was between Jonathan and David, ſurpaſſing the love of women. The fervencie of it muſt be ſo great, as that it may burn and conſume all intervening occaſions of hatred and diſlike, by bearing with infirmities, covering of ſins, conſtruing mens meanings in the better part, condeſcending to thoſe of lower parts and places: 1 King. 18.1 Kgs 18like the fire that fell from Heaven upon Elijahs Sacrifice, which lick'd up a trench full of water. A love that overcomes the greateſt difficulties for the good of others, and triumphs over all oppoſition.

10. It's a conſtant and unwearied love. 1 Phil. 9. Joh. 13.1. 15.12.John 13:1John 13:15John 13:12A love that muſt abound more and more. A love that muſt be like that of Chriſts, who loved his to the end. Love is a debt alway to be owed, and alway to be paid: 'tis a debt which the more we pay, the more we have. And which herein differs from all civil debts, that it cannot be pardoned. When we have well choſen our Love, we ſhould Love our choice, and be true Scripture-friends, to love at all times; not p. 148fawning upon our friends, when high; and frowning upon them, when low: not looking upon them as Dyals, onelyonly when the Sun of ſucceſs ſhines upon them: we ſhould love them moſt, when they want us, not when we want them moſt.

This for the explication of the third, and laſt bleſſing, which the Apoſtle requeſteth for theſe Chriſtians. [Love.]

2. The Obſervations follow.

1. Love to God flows not from Nature. Obſerv. 1. 1 John 4.7.1 John 4:7God is not onelyonly the Object, but the Author of it. From him, for theſe Chriſtians, the Apoſtle deſires it. The Affection of Love is natural; the Grace of Love is divine. As Love is the motion of the will toward good, ti's in us by Nature; but as it is the motion of the will toward ſuch an object, or as terminated upon God, it is by Grace.

Love is one of the Graces to be put on, Col. 3.14. Rom. 1.30.Col 3:14Rom 1:30and we are no more born with it in us, than with our clothes on us. Wicked men are haters of God, and that (as the word ſignifieth) with the greateſt abhorrency: foreign, abhorreo, unde Styx.they ſo hate him, as to deſire he were not, that ſo they might live without the limits of his Law, & the reach of his Juſtice. God is onelyonly by them look'd upon with fear, Pſ. 139.21. 2 Chro. 19.2. 1 Joh. 3.13. Joh. 15.18.20. Rom. 8.7.Ps 139:212 Chr 19:21 John 3:13John 15:18John 15:20Rom 8:7as a Judge: and whom men fear, as hurtfull, they hate, and wiſh they were taken out of the way. Mens hearts, and Gods holineſs, are very oppoſite: The carnal mind is enmity againſt God. The very reaſon of it, the beſt thing that is in Corrupt Nature, even Lady-Reaſon her ſelf, is not an enemy onelyonly, but enmity, and irreconcileable. There is in it an Enmity againſt every truth, preferring before it humane mixtures, and Traditions: and undervaluing Gods mercy, and the way of obtaining it in his Sonne; misjudging all his wayes as grievous, and unprofitable; accounting all his Servants baſe, and contemptible. An enmitie there is in Affection againſt his Word, wiſhing every truth, which croſſeth its luſt, razed out of the Scripture: quenching p. 149the motions of the Spirit; refuſing to hear his voice; rejecting the councel of God: againſt his people, his Meſſengers; hating them moſt, that ſpeak moſt of God, either with the language of lip or life. Enmity in converſation, holding the truth in unrighteouſneſs; by wilful diſobedience, forſaking the waies of God, to walk in thoſe of Nature; caſting off his Yoke, and refuſing to be reformed. And all this hatred is againſt God, though man by it hurts not God, but himſelf, man being Gods enemy, not by hurting his will, but reſiſting it. Non nocendo ſed reſiſtendo.The conſideration whereof ſhould humble us for our folly, and danger in hating ſo good and great a God. It ſhould alſo teach from whom to beg renewed inclinations. Lord, Whither ſhould we go but to thee? and how, but by thee?

2. Love is the beſt thing which we can beſtow upon God. Obſerv. 2.'Tis our All, And the All which the Apoſtle deſires theſe Chriſtians may return to God, who had beſtowed upon them mercy and peace. Love from God, is the top of our happineſs; and love to God, the ſumme of our duty. It's that onelyonly grace whereby we moſt neerly anſwer God in his own kind: he commands, corrects, comforts, directs, pitties, ſuſtains, &c. in theſe we cannot reſemble him; but he loves us, and in this reſpect, we may, and muſt anſwer, returning love for love. Love is the beſt thing, that the beſt man did ever give his God. Love is a gift, in beſtowing whereof, hypocrites cannot joyn with the faithful: there's nothing elſe but they may give as abundantly as the moſt upright in heart: they may give their tongue, hand, eſtate, children, nay life, but Love with theſe, or theſe in love they cannot give. And the truth is, not giving this, they give to God, in his eſteem, juſt nothing. The beſt thing that an Hypocrite can beſtow, is his Life, and yet Paul tels us, That though he gave his body to be burn'd, 1 Cor. 13.3. Nucleus donorum animus.1 Cor 13:3and had not love, he ſhould be nothing: nothing in Eſſe gratiae, in point of truth, worth, and grace. Love is the beauty of our performances; their Lovelineſs is Love to God p. 150in doing them: Love is the Marrow of every duty. Love is the ſalt which ſeaſons every Sacrifice: foreign.the exquiſiteſt ſervice without it, is but as a dead carcaſs embalmed. God delights in nothing which we give him, unleſs we give our ſelves firſt. He more regards with what heart we give, than what we give. God accepts no duty when we do it becauſe we dare not do otherwiſe, but when we do it becauſe we love to do it, it is acceptable to God. He who wants Love, though he do the thing commanded, yet he breaks the Law Commanding. He who Loves, keeps the Command Evangelically, while he breaks it Legally.

3.Obſerv. 3. Love ſet upon other things beſide God, is wrong placed. The world muſt often be left and loathed, at the moſt but uſed, never loved. So to love it, as thereby to leſſen thy love to God; ſo to love it, as to be exceſſive either in grief for wanting it, or joy for having it, and to be over earneſt in uſing it, and injudicious in preferring it before thy God, is to love it unduely, and ſinfully: if at any time the creature be beloved innocently, 'tis beloved in and for God; as a pledge of heaven, as a ſpur to duty.

Among all the Creatures there cannot be found a helper fit for man. Between the ſoul and them there can be no match with Gods conſent. He that is wedded in love to the Creature, is married to one that's poor, baſe, vexing, falſe.

1. Poor, the whole world is but a Curt, and unſatisfying good: the ſieve in the water hath ſomething in it, pull'd thence, 'tis empty: the Creature apart from God, is empty of all lovelineſs: it's a breſt fill'd with nothing but wind. Should the whole world be caſt into our Treaſury, it would hardly be a Mite. Hagar out of Abrahams houſe found nothing but ſcarcity; and all plenty which is not God, is but penury. Earthly bleſſings, like to numbers, cannot be ſo great, but ſtill we may reckon, and our deſires reach ſome one beyond them. Men in their contentions p. 151for the world prove it a ſcanty thing, and that it cannot ſatisfie all. A lover of the world can endure no rivals, as knowing how ſcanty an object he contends for. So large a good is God, that he who loves him, delights in company.

2. Baſe & ignoble. Whatſoever is below a God, is below our ſoul; its as unfit to rule our hearts, as the bramble to rule the trees. What we love, ſubdues us it to it ſelf, and we are alway below it: to love theſe earthly, droſſie comforts, is to make thy ſoul a vaſſal to thy vaſſal, a ſervant of ſervants, Love leaves the impreſſion of the thing beloved upon the ſoule; if thou loveſt the earth, thou haſt the impreſſion of vileneſſe upon a noble ſoule; the impreſſion gives denomination: a piece of gold is call'd a Jacobus, an Angel, a Serpent, a Lion, according to the ſtamp it beareth: If therefore earthly objects have by love ſet their impreſſion upon thy ſoule, what is that golden, excellent, heaven-born creature, but a lump, a clod of earth; The earth ſhould be under our feet, not upon our heart.

3. Vexing and unquiet Love ſet upon the world, hath more of anguiſh than love; it ever wrangles with us for not giving it enough. Peace is the only product of the enjoyment of God. If Chriſt be not in the ſhip, the ſtorms will never ceaſe; nor can any thing but his preſence bring a calmneſſe upon the ſonle. Reſt is peculiar only to Gods Beloved. Love never ſtings, but when you diſturb, anger it, and hinder it from reſting in a God; in him it's hive, it is alway, and only quiet, and innocent.

4. Falſe and inconſtant. They are but lying, and flying vanities. A ſoul that loves the world is match'd to that which will ſoon break and run away; none are ſo fooliſhly prodigall as the covetous, who aſſures all to that which can aſſure nothing (no not his own) again to him. The World is like to Abſaloms mule, that runs away when its lovers moſt want reliefe; its not able p. 152to love again thoſe, that love it moſt. The love of that which is inconſtant and weak, is the ſtrength of our miſery. The beſt of earthly bleſſings have their moth, and their thiefe; Mat. 6.20. Prov. 25.31. Obſerv. 4. Plus bonitas, quam benificientia. Expiat infinita venuſtas, omnem injuriam.Matt 6:20Prov 25:31they make themſelves wings, they flee away as an Eagle towards Heaven.

4. God is an Object very meet for our love to be ſet upon. Much he deſerves it, even for whathe is. His own lovely excellencies are ſo great, that even for theſe our hearts ſhould be ſet upon him, although his hatred were ſet upon us. Goodneſſe is more than beneficience. God is a bundle, an heap of all worth and perfections; all the ſcattered excellencies of the whole Creation, Center, and meet in him: a flower he is, in which meet the beauties of all flowers. Suppoſe a creature compoſed of all the choyceſt endowments of all the men that were ſince the Creation of the World, famous in any kind. One in whom were a meek Moſes, a ſtrong Samſon; all the valiant Worthies of David, a faithfull Jonathan, a beautifull Abſalom, a rich and wiſe Solomon: all the holy men of God, eminent for any grace; Nay, all the Angels of Heaven, with their underſtandings, ſtrength, agility, ſplendor, ſpiritualneſſe, holineſſe: and ſuppoſe this creature had never known us, help'd us, benefited us, yet how would our hearts be drawn out towards it in deſires and complacencies; but this alas, though ten thouſand times more exquiſitely accompliſh'd, would not amount to a ſhadow of divine perfection. God had in himſelfe aſſembled from Eternity, all the excellencies which were in time; and had not he made them, they had never been. If every leafe, and ſpire of graſſe, nay all the ſtars, ſands, atomes in the World, were ſo many Souls, and Seraphims, whoſe love ſhould double in them every moment to all eternity, yet could not their love be enough for the lovelineſſe of our God. There is nothing in God but what is amiable: Cant. 5.16.Song 5:16he is altogether lovely; nothing to cauſe loathing, fulſomneſs, or averſation, though we enjoy him to all Eternity. And it ſhould much draw p. 153out love from us, to think what God doth for us. Man doth but little, and it's counted much; God doth much, and it's counted little; and whence is this diſtemper'd eſtimate? Muſt mercy therefore be under-valued, becauſe it comes from God? Doth water loſe it's nature, becauſe it is in the fountain, or heat becauſe 'tis in the fire, and not in ſome other ſubject? Can we be thankfull to a thiefe that ſpoil'd us not of what we have, and not to a God that furniſh'd us with what we have? Can we love a man that ſpar'd and not a God that beſtowed our life? Can we love him that ſupply'd us when we had nothing, and not him who made us when we were nothing? Is any want ſo great, as to be nothing; or is any gift comparable to our very being? Children love their parents from whom they have their body, though they gave it not, but God by them. And what they did give, was not for love of their children, but pleaſure, and poſſibly they cauſed their childrens beings unwillingly; 'Twas not from any love in parents that theſe children were begotten rather than others, becauſe it was not in their choice, but when 'twas in Gods choice, ſeeing innumerable men, whom he could have made, he made theſe rather than others. What is it that ſhores and ſuſtaines our beings, but the prop of divine manutenency? Did God make the houſe, and then leave it to ſtand alone? Hath not the ſame power that ſet it up, held it up, ever ſince? hath he taken off that hand of ſuſtentation one moment ſince he built thee? Parents and friends have loved thee, but was not all their affection a drop of Gods fountain? would not (elſe) their bowels have been flint and marble? and had not God bid them love thee, might they not have been upon choice, what ſome tender mothers are upon conſtraint, butchers inſtead of parents? The light of the Moon, and Stars in the night is from the Sun, though the Sun be not ſeen: ſo every benefit afforded by man is from God, though God be not obſerved. And what p. 154ſave love it ſelfe was it, that re-made thee when thou wert worſe then nothing? Surely the giving of Chriſt was the hyperbole of love, the higheſt note that ever love reached. A work that looks as if it were intended to draw out love from us. Fire in its ſphere burns not, but in ſome ſolid matter, ſo God, though love it ſelfe, inflam'd us not with love, but by coming to, and becoming of man. What immeaſurable love was that wherby he was debaſed to our vileneſſe, that we might be advanced to his Majeſty, and whereby he ſuffered even beyond meaſure, and was never prodigall of any bloud but his own! A mercy, for contrivement, ſo peculiar to Gods love, that Angels could no more have invented it, than Infants; and for manifeſtation, ſo appropriated to his love, that had not he diſcover'd and tendred it, it had been blaſphemy and ſacriledge (ſaith one) once to have deſir'd it.

How great a condeſcention of love is it for him to become a Suter to thee for thy love, to ſeek and beſeech thee to be reconciled to him! what's thy portion but poverty? Rom. 5.6, 8Rom 5:6Rom 5:8what gets he, if he gain thy love? what loſeth he, if he miſſe it? what ſaw he in thy perſon, but deformity? what in thy affection, but impotency and antipathy? How long did Love contend before it conquer'd thee! How witty wert thou to ſhift off happineſs! How unlike to mans carriage towards man was Gods carriage towards thee! Who ever heard before, that abuſed patience ſhould be turned, inſtead of fury, into affection. If the patience of him that unjuſtly offends, drawes love from him, that's juſtly offended, how much more ſhould the patience of him that is juſtly offended, draw love from them that unjuſtly offend!

5.Obſer. 5. A Chriſtians greateſt ſervice and work for God is moſt juſt and equall. Why? It is to love. And what more righteous? We are his Creatures, if he had commanded a harder task, as to Sacrifice our children, or burn our bodies to aſhes, we ought to have done it. But 1. He askes no more than this at our hands, to Love him: p. 155And now Iſrael, what doth the Lord require of thee, Deut. 10.12.Deut 10:12but to Love him? Love is a ready, prompt, willing affection, which doth all with eaſe, and is its own weight. 2. Love is that which every one hath: it's implanted in every ſoul. If God had required a child, the Barren might have had a plea. If God had required our Lands, and money, the poor. If Labour, and Travail, the ſick might have had his plea of exemption: but every one hath a Love, that hath a Soul. 3. This love which he requires, he beſtowed, and he calls for no more than his own: he doth but gather the grapes of his own Vine-yard; the Waters of his own Fountain; the fruit of his own Ort-yard: he requires no more than he firſt gives. 4. If it be beſtowed on him, he returns it much better than he received it. He purifies and appeaſeth it; removes its pain and impurity: he ſlayes nothing in it but the Ram: he makes it like to the Rain, which though the earth ſends up in thick and foggy vapours, falls down in pure and ſilver ſhowers: or like to the waters which though they come from the ſea brackiſh and briniſh, yet return thither again in ſweet and Chriſtall ſtreams. God takes away the inordinateneſs, unholineſs, and ſenſualneſs of our love: he quiets and appeaſeth it, not emptying it of its honey, but only pulling out its ſting. Love being never unquiet, when in its center, or ſtinging when in the hive, or vexing the ſoul when ſet upon God. 5. In loving him, we do no more than we have tyed our ſelves to do. We have choſen him for ours: Deut. 26.17.Deut 26:17for our Husband, Father, Maſter,: he may challenge our love, we muſt not go back: we are baptized in his name: when we love not God, we rob him of our ſelves: we are Adultreſſes being married, not to love. 6. In loving, we can but repay him (though with no proportion) not prevent him: he loved us firſt. 1 Joh. 4.19.1 John 4:19Loved our ſouls in pitying, and pardoning, and renewing them: loved the body, in conſtant proviſion, protection, direction. Loved us in giving himſelf; loved us in giving his gifts. 7. We muſt, if we love not him, love ſome thing elſe. And where p. 156can we find any other upon whom to beſtow it? Exod. 15.11.Exod 15:11who among the Gods is like to him? and what among the Creatures is fit for us, that can ſatisfie our exigences, that will relieve us in diſtreſſe, that will ſtay with us continually, that will love us again? 8. In loving him, we love one another: and love is the glue of the world, the Cement of ſociety; it thinks nothing too difficult for a friend: it makes us harmleſs, and helpfull. If twenty men love one another, every one as himſelf, every one is twenty, every one hath twenty hearts, forty hands, eyes, feet. Love unlocks every ones Cabinet; making the one take out couſnel, another riches, another ſtrength, all ſomething, for the good of one another.

6.Obſerv. 6. Whereſoever love to God is, there will love to man appear. The grace of love (as hath been opened) comprehends love to both; from the Fountain of piety, muſt flow the Stream of charity. He who hath not love enough for a man, Eph. 1.15.Eph 1:15where will he find it for a God? Love is the pulſe of faith, and the breath of Chriſtianity. Faith worketh by love: Gal. 5.6.Gal 5:6though love be not a hand to receive Christ, yet is it a tool in the hand to work for Chriſt, and that in working for Chriſtians. The flames of zeal never conſumed the moyſture of Charity: he who loves God for his own ſake, will love his brother for Gods. Add to your Godlineſs (ſaith the Apoſtle) Brotherly kindneſs. 2 Pet. 1.7. 1 John 3.17.2 Pet 1:71 John 3:17He who ſhutteth up his bowels to a wanting brother, how dwelleth the love of God in him? The nearer the lines come to the Center, the nearer are they to one another. Our love to the godly, increaſeth with our love to God. The Sunſhine upon the dyal moves, though not ſo ſwiftly, yet according to that proportion which the Sun in the firmament moveth: and our love to the people of God, though it be not ſo great as unto God, yet is it according to the meaſure of our love to God.

7.Obſerv. 7. It's a great diſcovery of Gods goodneſſe, in that with our loving of him, he joyns our loving of one another. He might have ſo challenged our love to himſelfe, as thereby p. 157we might neither have had time, will, ſtrength, or allowance to love one another. But, behold his love, he will be ſerved of us, in our ſerving of man. He accounts this pure religion, Jam. 1. ult. Gal. 5.13.Jas 1Gal 5:13to viſit the fatherleſſe and widow. The ſerving of one another by love, he requires as a token of our ſerving him by faith. So gracious is he, that he eſteems what we do to our own fleſh and bloud, as done to himſelfe; Pro. 19.17. Pro. 21.13. Pſal. 112.9. Mat. 25.40.Prov 19:17Prov 21:13Ps 112:9Matt 25:40and accounts himſelfe a debtor to us for what we do for our ſelves; he remembers it long, rewards it largely, and doth both exactly: he hath appointed charity as the moſt ſafe and gainfull invention in the world: Ars quaeſtuoſiſſima. Heb. 13.16. Luke 12.33.Heb 13:16Luke 12:33It's a payment to the poor Chriſtian in this place, who ſends his bill of exchange (his prayer) to God, and he accepts the bill, and payes it for our uſe in heaven; we keep nothing as a mercy, but what we are willing (and one way thus) to loſe. Death robs us by the way, if we think to carry our wealth to heaven with us; but if we ſend it by bils, we ſhall receive it ſafely. He who hath laden himſelfe with apples in the ortyard, and is ſure to be ſearched when he comes out of the gate, throwes his apples over the wall to a friend, who keeps them for him. In this world we lade our ſelves with gifts, death wil undoubtedly ſearch us when we go hence; but if while we are here, we throw by charity, our enjoyments into heaven; we have there a friend that keeps them ſafe. He that denyes to give this Intereſt of his gifts by charity, forfets the Principall, and he that takes in his worldly commodities without paying God this cuſtome, ſhall loſe the whole.

8. Prayer is a ſingular help to bring us to love God: Obſer. ult.it was here the Apoſtolicall Engine in the Text. When we cry for his holy ſpirit, the ſpirit of love, he cannot deny us; he heal'd the lame when they cryed. When thou cryeſt and ſayeſt from the heart, I would fain love thee, but I cannot, will he not give thee legs to run after him? Prayer brings us into familiarity with God, and by converſe (you know) love grows between p. 158men. God delights to ſhew himſelf in his own way, and as he did to Moſes, to ſend us down from the Mount of Prayer, with ſoules ſhining with love. Prayer exerciſeth our love, it blowes up the ſparkes of love into a flame. Love is an eſpeciall gift of the ſpirit. We are taught of God to love one another. Gal. 5.22. 1 Theſ. 4.9.Gal 5:221 Thess 4:9'Tis he that muſt warm our hearts with this divine grace, and he being ſought unto, and his power implor'd and acknowledg'd, will not deny it.

Thus much of the firſt particular, in this third and laſt part of the title, the Prayer, viz. the Bleſſings pray'd for, mercy, peace, love. The ſecond followeth, the meaſure in which the Apoſtle deſireth theſe bleſſings may be beſtowed, in this expreſſion, [be multiplyed.]

For the Explication whereof, two things would be opened.

1.Explicat. 1. Wherein ſtands the multiplication of theſe Bleſſings, or what it is that the Apoſtle deſireth, when he prayeth for the multiplication of theſe gifts & graces.

2. Why the Apostle makes this requeſt, and prayeth not onelyonly for the beſtowing, Multiplicari, dilatari, incrementum capere, adimpleri. Tum de multiplicatione in quantitate diſcreta, tum de augmento in quantitate continua accipitar. Mat. 24.12. Acts 6.17. & 7.17. & 9.31. 2 Cor. 9.10. 1 Pet. 1.2. 2 Pet. 1.2. Jude 2. Gerh. in 1 Pet. 1.2.Matt 24:12Acts 6:17Acts 7:17Acts 9:312 Cor 9:101 Pet 1:22 Pet 1:2Jude 1:2but the multiplying of theſe Bleſſings.

1. What this multiplying is? The word in the original ſignifieth, as to be multiplied, ſo to be increaſed, fill'd, enlarged; and it is in Scripture indifferently uſedto ſignifie the multiplication of things in their number, and their augmentation in meaſure, and greatneſſe. Whence it is that ſome render this (foreign) multiplicetur, be multiplyed: others, adimpleatur, be fill'd, or fulfill'd, or fill'd up, or increas'd. It properly ſignifieth to increaſe in number, and not in meaſure, and when it is applyed to people, and the Church (as 'tis oft in the Acts of the Apoſtles) it's only uſed for an increaſe in number; but when 'tis ſpoken of ſin, or graces, as Mat. 24.12. Pet. 1.2. 2 Pet. 1.2. & in this place of Jude, it may ſignifie an increaſe in meaſure onelyonly. And ſo the Apoſtle p. 159prayeth that the gifts & graces, which theſe Chriſtians had already obtain'd, Eph. 4.16. 1 Pet. 2.2 2 …et. 3.18 John 2.5. Pſal. 84.7. 1 Theſ. 4.1, 11 2 Cor. 13.9.Eph 4:161 Pet 2:2John 2:5Ps 84:71 Thess 4:11 Thess 4:112 Cor 13:9might receive a further degree of augmentation, that believers might grow, abound, and increaſe in them more and more. And thus, though the mercy of God (which was the firſt of the three bleſſings here deſired by the Apoſtle) as it is in it ſelf, and as in God, cannot be increaſed, (it being infinite:) yet in reſpect of the effects and graces flowing from it upon believers, it may be increaſed.

More particularly, when the Apoſtle prayeth that theſe Chriſtians may have this increaſe and augmentation of grace: he comprehends in that his requeſt, theſe ſeveral bleſſings.

1. That they may be ſenſible, and obſerving of their wants and deficencies of Grace. That they may often caſt up their accounts; and ſee, as what they have gained, ſo wherein they are defective: that they may reſent, as their gains with thankfulneſs, ſo their wants with humility. They who ſee not, can neither deſire, nor receive what they want. A Chriſtian muſt be like a covetous man, totus in rationibus, much imployed in ſearching and examining what he hath not, as well as what he hath; what he hath loſt, as well as what he hath gain'd; what he hath laid out, as well as what he hath laid up; Whether he ſtand, how he hath fallen, how far he hath gone: and though he muſt account no loſs irreparable, yet none contemptible; and though no gain ſo ſmall as to be unthankfull for it, yet none ſo great as to be contented with, or proud of it.

2. That they may make uſe of the helps, the food, and fuel which God hath appointed for the increaſe of their Grace. Luk. 17.5. Pet. 2.2Luke 17:5As Reading, Prayer, Hearing, Sacraments, Meditation; and he that neglects theſe, is not a strong, but a ſick Chriſtian. Nundinae aeternitatis.Theſe are the Marts and Fairs wherein we trade for Grace: a thriving Chriſtian muſt keep conſtant traffick with heaven; ſending thither, hearing thence; in the former, telling; in the later, taking in what he wants. p. 160We muſt make growth the end of our feeding; and thriving of our trading: we muſt not trade, to trade; pray, to pray; hear, to hear; but to grow better thereby.

3. That they may proportionably anſwer the worth, and length of thoſe opportunities God afforded them for the increaſing of Grace. That they might not devour fat enjoyments, having mean while lean, and barren, or indifferent hearts. He is not an abounding, thriving Chriſtian, who hath but an ordinary growth under rich opportunities: we muſt abound in returning, as well as in receiving: we muſt not be like the kidney in the beaſt, lean in the midſt of fatneſs: Heb. 5.12.Heb 5:12not heaths and wilderneſſes, under the ſhowers of ſalvation: nay, not content our ſelves in being but as good as others, who haply enjoy leſs. They who enjoy much from God, and yet are no better than thoſe who enjoy leſs, are therefore worſe, becauſe they are not better.

4. That they may forbear, and avoid whatſoever hinders and keeps down the thriving and growing in Grace. That they may take heed of ſecret waies of ſpending: that they may not privily delight in any known way of ſin, or beloved luſt, which makes the moſt glittering Chriſtian abroad, to be but a bankrupt at home. Chriſtians muſt cut off the Suckers that draw away their nouriſhment: Love of the world, pride, uncleanneſs, &c cannot thrive with grace in the ſame heart: as the one goeth up, the other goeth down: as the ſpleen ſwels, the body decayes.

5.2 Pet. 1.5.2 Pet 1:5 That they may have an impartial increaſe in every grace, in one as well as another. That to one grace they might add another; Pſal. 119.101.Ps 119:101loving of every duty, and loathing of every evil. All graces have a Concatenation, and an inſeparability, Col. 1.10.Col 1:10a holy band, a divine league: and as every Chriſtian hath, ſo he grows in every part of the new Creature. 1 Tim. 5.21.1 Tim 5:21He fructifieth in every good work: he labours to keep an equability in his courſes; not ſtrict in ſome things, p. 161and ſlack in others. He prefers not one before another; he hath a pulſe of grace, that beats evenly and equally: he is neither a maimed perſon who wanteth any limb, nor a Monſter, who hath one limb ſo big, that others want; but hath a comely ſymmetry. of part with part. No one of his graces ſtands at a ſtay, while the other grows; he doth not go richly apparell'd in ſome one piece of his apparell, and beggerly in the reſt; All his nouriſhment is not conveighed to ſome one part, to the ſtarving of the reſt.

6. That they may multiply in grace to an exerciſe, acting and laying out of grace. That grace might be augmented into action; that the fountain full inwardly, might overflow outwardly; that as it was, ſo it might appear grace, that they might be free as well as full, and fructifie in every good work; that the hand as well as the heart might be fill'd with the fruits of righteouſneſſe; as grace will be increaſed in the pouring out, ſo muſt it be poured out, when it increaſeth. The running water, and the active Chriſtian, are both the ſweeteſt; the more a muſicall inſtrument is uſed, the ſweeter is its melody. Graces like garments will be, the more we uſe them, the more free from the moth; the more we can, the more we ſhould do; & the more we do, the more we can, we love to do.

7. That they may obtain a meaſure of grace, ſutable to their ſeverall and particular exigences and occaſions. That they may not only have grace more than others, but enough for themſelves; i. e. in ſome ſutable meaſure to their own ſeverall conditions, and imployments. Some men have ſtronger temptations to reſiſt, corruptions to ſubdue, greater burdens to bear, imployments to go through, and theſe want more abundant graces than others. Some man may better keep houſe with an hundred pounds a year, then another who hath a great family, and familiarity, can do with a thouſand; A man who hath great revenues, may yet be poorer than he who hath leſſe, if he have greater expences.

8. That they may conſtantly abide and continue in the p. 162grace they had received. The further obtaining of what grace we want, neceſſarily implies a retaining, and an holding faſt of what we have. By the ſame reaſon that we deſire to get more, we ſhall keep that which we have already gotten Decay is ever inconſiſtent with growth. A Chriſtian muſt not go aſide, much leſſe go backward, not lie ſtill with the ſtone, nor creep with the ſnail, much leſſe go back with the Crab; not be a golden Chriſtian in youth, a ſilver one in manhood, and a leaden one in old age. Our fals into ſinne muſt be but for a fit, not ſo, our forwardneſſe in Chriſtianity; our goodneſſe not like the morning dew; Hoſ. 6.8. Pſal. 78.57.Hos 6:8Ps 78:57we muſt not turn back, deal unfaithfully, and turne aſide as a deceitfull bow. Its hypocriſie to pretend that we are gone, or going further in religion than others, who are eminent, and yet be behind what our ſelves once were, and that when we were beginners. If grace be not preſerved, it cannot be augmented; fire cannot be made to blaze out, if it be not kept from going out. If the life of grace be gone, the growth will follow. If we continue not rooted in Chriſt, Col. 2.7.Col 2:7we cannot be built up in him.

9. That they may be boundleſſe and unlimited in the progreſſe of grace; that they may be ever making additions to what they have: 2 Pet. 1.5.2 Pet 1:5Chriſtianity knows no enough; the degrees of a Chriſtians gracemuſt be like numbers, the higheſt whereof being numbred, a higher than that, may yet be named. 1 Theſſ. 3.10.1 Thess 3:10Even thoſe worthy Theſſalonians, had ſomething lacking… in their faith. We muſt never ceaſe growing, till we be grown into heaven; we muſt forget what's behind, Phil. 3.13.Phil 3:13and preſſe forward toward the mark. If perfection be our pattern, proficiency is our duty. 'Tis true, Ubi incipis nolle fieri melior, ibi deſinis eſſe bonus. Bern. Ep. 91. Nolle preficere, deficere eſt, Ep. 254.he that hath leaſt grace, hath enough to be thankfull; but he that hath the moſt, hath not enough to be idle. We are never gotten far enough, till we are gotten home; he that is rich enough, is nothing worth. He was never good that deſireth not to be better; he is ſtark nought, that deſireth not to be as good as the beſt.

p. 16310. Laſtly, the Apoſtle deſireth the multiplication of grace even to the ſenſe, feeling, and apprehenſion of thoſe that were partakers thereof: that thoſe who had grace might know they had it. The people of God do not ever know their own holineſſe and happineſſe: theſe are true, though not ſtrong in grace. The perceiving of our grace is an additionall happineſs to our receiving it. In the light of God we muſt ſee light. It's a double, and a very deſirable bleſſing to have the company and comfort of grace at the ſame time.

This of the firſt branch of Explication, What the Apostle deſired for theſe Chriſtians when he pray'd for this multiplication. The ſecond followeth, which was to conſider, Why he deſired it.2^d Branch of Explicat.

This he did,

1. In reſpect of God.

2. In reſpect of Others.

3. In reſpect of Themſelves.

4. In reſpect of Himſelf.

1. In reſpect of God. The more grace is multiplyed, the more God is 1. Honoured: Mat. 5.16. Joh. 15.8. 2 Cor. 4.15. Phil. 1.11.Matt 5:16John 15:82 Cor 4:15Phil 1:11Herein is my Father honoured, if ye bring forth much fruit. If the ſervants of God do much work, God will be accounted a good, a bountifull Maſter; 1. In reſpect of the great reward men will think there is in his ſervice, and ſome extraordinary benifit by it, that his ſervants are ſo painfull in it. And 2. In reſpect of the great ability that he beſtows upon his to be and do good. God will be admired in them that beleeve. If poor ſervants are ſo rich and glorious, Aeſtimari a Cultoribus poteſt ille qui Colitur. Salv.what then (will men ſay) is the Maſter? if his ſervants be ſo holy, what then is he who keeps them? if there be ſo much in a drop, what is there then in the ocean? if he imparts ſo much to others, what then hath he in himſelf? The plenty of the crop is the praiſe of the husbandman.Luk. 15.7. Chryſoſtomus cxiſtimat glorificationem hìc poni pro exultatione. Gerh. in Joh. 15.8.Luke 15:7John 15:8

2. As God is honoured by the abounding of his ſervants in holineſs, ſo is he likewiſe pleaſed. Fruitfulneſs upon earth is joy in heaven. The Husbandman is not only praiſed, but pleaſed by the fruitfulneſs of his grounds, p. 164the barrenneſs whereof is both his ſhame and his ſorrow. The thriving of the child is the joy of the father. If we rejoyce ſo much in holineſſe, that ſee it, and love it ſo little, Iſai. 5.6.Isa 5:6what then muſt God do, who is holineſſe it ſelfe? How angry was God with his barren vineyard? If God be beſt pleaſed with holineſſe, he muſt needs be beſt pleaſed with them who are moſt holy.

2. The Apoſtle deſired this multiplication of grace in reſpect of Others; that they may not only ſpeak good of God, but get good to themſelves. The whole Countrey fareth the better for a rich Chriſtian; he keepeth open houſe, the more he hath, the more he gives; he labours to make all ſuch as himſelfe, Acts 26.29.Acts 26:29his bonds onelyonly excepted. Ther's nothing more covetous, or prodigall, than grace: A Saint ever loves to be receiving from God, and imparting to others. From Jeruſalem round about to Illyricum, Paul preached the Goſpell. Rom. 15.19. 2 Cor. 6.10.Rom 15:192 Cor 6:10He who was ſo abundantly rich himſelfe, made it his work to make others ſo. What an encouragement is it to young beginners in grace, to ſee that they who once were as poor, and had as little to begin with as themſelves, have attained to ſuch a plentifull ſpirituall eſtate? What a joy is it to the ſtrong Chriſtian, whoſe love of complacency is …ſet upon the excellent Ones, and whoſe Crown of Rejoycing it is to ſee the Honour of God propagated?

3. The Apoſtle deſired this Multiplication of grace, in reſpect of Themſelves, and that

1. In reſpect of their duty; they could never be too abundant in goodneſſe for him, from whom they were, and had, and did what ever was good. How could God dwell too much in the houſe of his own building? How could the Vineyard and Garden of his own planting be too fruitfull? the Well of his own digging be too full? In their creation they received ſouls, bodies, faculties, ſenſes, with parts and members from him; in him alſo they lived, and moved, and had their being; and could they do him too much ſervice? In their redemption p. 165the delivery not onelyonly from condemnation, but from vain converſation, 1 Pet. 1.18.1 Pet 1:18and from the ſervice and corruption of ſin was aimed at by God; and not only a preſervation of them to Heaven, but in holineſſe. In their profeſſion, they were Chriſtians, and followers of Chriſt; And how could they walk too exactly, that had ſuch a guide? They had in the word, precepts, promiſes, threatnings, examples; and how could they be too preciſe, that had ſuch a rule?

2. For their dignity. Holineſſe is a Chriſtians greateſt honour, and therefore the greateſt degree of holineſſe, the higheſt degree of honour. Grace is called glory, 2 Cor. 3.18.2 Cor 3:18and the more grace, the more glory. It's that which hath the moſt of Scripture-commendation. What an honourable mention doth Paul make of the Romans, for having their faith ſpoken of throughout the world. Rom. 1.8.Rom 1:8Our Saviour, Mat. 8.10. &, 15.28.Matt 8:10Matt 15:28that contemned the glorious buildings of the Temple, when his Diſciples ſhewed him them, admired a ſtrong faith more than once.

3. For their further peace and comfort in this life. There's no abundance, but that of grace, which can content the poſſeſſour; the more holineſſe, the more enjoyment of him, in whoſe preſence is fulneſſe of joy. Whence is a Saints trouble, but from the deficiency of his graces? what is it that pincheth him, but the ſcantineſſe of theſe ſpirituall garments? the larger they are, the greater is his eaſe. He that hath true grace, may go to Heaven certainly; but he who hath ſtrong grace, onelyonly goeth comfortably. A weak faith, a ſmall degree of love, patience, humility, will not carry a man joyfully through great troubles.

4. For their future crown, & further felicity in the next life. If any ſhall follow the lamb in whiter & larger robes of glory than other; they are thoſe whom he hath adorned moſt with the robes of grace here. If any ſhine brighter than others in heaven, they ſhall be thoſe who have been brighteſt in grace upon the earth. Though p. 166glory be not beſtowed for any merit in grace, yet I ſee no inconvenience to hold, that 'tis beſtowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory, Col. 1.12Col 1:12then the more grace he hath, the more (it is likely) he ſhall be filled with glory. The more the ſoul is widened with grace, the more capacious will it be of glory; the heavieſt crowns are fitteſt for the ſtrongeſt heads.

4. Laſtly, The Apoſtle deſired this multiplication of grace upon theſe Chriſtians, in reſpect of Himſelf. The holineſſe of the people, is the crown of the Miniſter, and the greater their holineſſe, the weightier, and more glorious is his crown. The Apoſtle John had no greater joy than to ſee his ſpirituall children walk in the truth; The thriving of the child, is the comfort and credit of the Nurſe; the fruitfulneſſe of the field, the praiſe and pleaſure of the Husband-man; the beauty of the building, is the commendation of the Artificer; the health, fruitfulneſſe, and good plight of the flock, is the joy of the Shepherd. Miniſters are Husband-men, Nurſes, Artificers, Shepherds in Scripture phraſe: Nothing more troubles a godly Miniſter than to ſee his multiplied pains anſwered with a ſcanty proficiency; & his double labour, with ſcarce a ſingle return of holineſſe. A gain-ſaying people is the grief of a Miniſter, that all the day long ſtretcheth out his hands; although it may be a ſweet mitigation of that griefe, to conſider that God will not reward his Miniſters according to their ſucceſſe, but their ſincerity, and induſtry.

This for the Explication of this ſecond Particular, in the Apoſtles prayer, the meaſure in which he deſireth theſe gifts and graces may be beſtowed, [be multiplied.]

The Obſervations follow.

1.Obſerv. 1. Great is thefolly of thoſe, whoſe whole contention is for worldly increaſe, and multiplication of earthly bleſſings. In worldly things, their deſires have an everlaſting Et catera: they will lay houſe to houſe, field to field, like the p. 167widow, who when ſhe had fill'd all her veſſels with oil, yet cals for another veſſel. Ahab to his Kingdom▪ muſt adde Naboths vineyard; the rich man Luke 12. had his barns full, yet he muſt enlarge them; Many live, as if God had ſent them a voyage into the world to gather cockles and pibbles, whereas he imployed them to trade for pearls. Where is the man that envies not him who hath more wealth, and yet who is it that with an holy emulation, looks upon him that hath more grace than himſelfe? Where doth the beſt ſort of earth deſerve to lie, but at the Apoſtles feet? What hath the man who goeth Chriſtleſſe? What hath he laboured for all his dayes, but that, not only without which, he might have gone to heaven, but that with which, he cannot get thither? What folly to loſe a Crown for a crumb, a Kingdome, a Soul, a God for a trifle? How vain is it to multiply that which in its greateſt increaſe is but nothing! The truth is, earthly comforts are not capeable of multiplication. Did men look upon the world with Scripture ſpectacles, and not with Satans multiplying glaſſe it would appear in its greatneſſe, but a ſmall thing. The world hath two breſts; they who ſuck at the beſt of them, draw nothing but winde and vanity; they who ſuck at the other, draw woe and vexation.

2.Obſerv. 2. Gre at is the impiety of thoſe that hinder people from increaſing in grace. Who are the pul-backs, damps, and quench-coles of the companies where they converſe. The holieſt men pray that grace may be multiplyed: what then are they who labour to have it extinguiſhed? Elymas the ſorcerer had one of the bittereſt and ſevereſt expreſſions of deteſtation from the Apoſtle, that we read was ever beſtowed upon any by a good man; the Apoſtle calls him One full of ſubtilty, and all miſchiefe, Acts 13.10.Acts 13:10a child of the divell, an enemy of all righteouſneſſe; and why? but becauſe he ſought to turn away the Deputy from the faith. They who take away the key of knowledge, ſtop the mouthes of Miniſters, cauſe a dearth p. 168of ſpirituall food, and cannot endure the preaching of ſound doctrine, and the ſpreading of holineſſe, would haply account ſuch expreſſions as theſe of Paul to be bitter; but I hardly ſee how they deſerve milder.

3.Obſer. 3. It's the height of impiety to hate people, becauſe God hath multiplyed grace in them. How hatefull is it to hate where, and becauſe God loves? yet ſome there are, who like Gardiners, ſnip thoſe moſt, who are talleſt ſprouts in holineſſe. It's obſerved by ſome, that there's moſt admiration, and higheſt reſpect beſtowed by the profeſſors of all falſe religions in the world, upon thoſe that are moſt preciſe, and exact in the obſerving of thoſe religions. What an amazement is it, that profeſſours of the true religion alone ſhould moſt bitterly hate thoſe that make the furtheſt progreſſe in it? It's a commendable thing among men, for one to be excellent and exquiſite in his trade and occupation which he profeſſeth; and muſt it alone be a diſgracefull thing, that men ſhould excell in the beſt of myſteries and callings? yet what more common than to ſee the moſt thriving Chriſtian to become the obloquie, nay, prey of the times? And thoſe who are moſt illuminated to have that Aeolus of hell, Heb. 10.32.Heb 10:32ſending out his winds of oppoſition moſt againſt them? And who hath not obſerved the zealous and ſincere Chriſtian perſecuted, when the time-ſerving and luke-warm formaliſt is not only ſpared, but preferr'd? and what trees are ſo cudgel'd and battered as thoſe who are moſt fruitfull? If hatred be helliſh becauſe it is ſet againſt godlineſſe; then certainly that hatred is moſt helliſh, which is ſet againſt moſt godlineſſe.

4.Obſer. 4. They who are aſhamed of being exact and forward in religion, are aſhamed of their greateſt glory. Men commonly love to excell in every thing more than in that which is true excellency; they think that a little godlineſſe is enough, and that abundance of wealth is but a little. In getting riches they love to lead; in going toward heaven, they will hardly follow. So much religion as will p. 169preſerve their eſtates and reputation, ſo much as will not croſſe their intereſt, or hinder their preferment, they will embrace; but they love not to follow religion too cloſe, for fear of being daſht. They herein reſemble ſome Students of the Law, that ſtudy that Science, not to be exact in it, but only ſo farre as they may be able another day to keep their eſtates. Men commonly love that much, which when they do ſo, it's hard not to love too much; but they are but remiſſe in that, in which 'tis impoſſible to be exceſſive: they making it their ſtudy, to take heed of that, of which there's no danger. viz. Too much preciſeneſſe in the wayes of holineſſe. Chriſtianity in our times is like our buildings, much more ſlight than of old. Till I hear of one man from the Creation of the World to this day, that ever repented him when he came to die of being too holy while he lived, I ſhall deſire to be no man of the times.

5. God is moſt free of his beſt gifts; Obſer. 5.he gives his people leave and command to multiply ſpirituals, when often he impaireth their temporals; he beſtoweth a Crown, where he ſometime denies a crumb; thoſe whom he makes poor in the world, he at the ſame time makes rich in faith. He deals with his people when they are too heavy laden with the luggage of worldly enjoyments, as men do that are weighing their commodities in a pair of ſcales; they never leave taking, and taking away from that ſcale which is too heavy, till the other be as weighty or weightier than it. And God doth juſtly and mercifully impoveriſh the body, to enrich the ſoul. There's nothing good which hinders us from enjoying the chiefeſt good: which is not vehiculum, but vinculum; not a furtherance, but a fetter. How gracious is God to chuſe our comforts for us! we ſhould ever take the worſt part, ſhould he leave us to our own skill; he loves to relieve us for our profit, not for our luſt; we naturally love the contrary.

The Chriſtian whoſe grace multiplies, Obſer. 6.is neither careleſſe p. 170of the helps, or fearleſſe of the hinderances of grace: he dares not omit any duty, ſlight any ordinances, which God hath appointed to make him ſpiritually proſperous. He is rowing up a river that runs with a ſtrong current, and he knowes if he reſt his Oares, he ſhall fall down the ſtream; 1 Theſ. 5.171 Thess 5:17he delights to pray continually; he who hath grace in plenty, will have prayer in fervency. Prayer woos grace to come, and wins it to tarry. Grace ever ſets us upon praying for grace; the almes of grace will be beg'd for, James 4.6.Jas 4:6and God gives it to the prayer of the humble. Growing men have good ſtomacks. It's as poſſible at the ſame time to grow in the love of grace, and decay in love to ordinances, as to increaſe the fire by with-drawing the fuell. The ſprouting Chriſtian ſits under the dew of heaven; they who forſake the aſſembling of themſelves together, Heb. 10.23.25.Heb 10:23Heb 10:25will never hold faſt the profeſſion of the faith without wavering. As grace is not given nolenti, to him that continues unwilling to receive it; ſo neither is it increaſed negligenti, to him that doth not labour to improve it. Apoſtles, Paſtors and Teachers were given by Chriſt for our growth up to the meaſure of ſtature of the fulneſſe of Chriſt. Epheſ. 4.13.Eph 4:13The forſaking of theſe is ever with a decreaſing of grace. As a Chriſtian abates in his appetite, he will decay in ſtrength; and with his ſtrength, his ſtomack will return. They who have no ſpirituall hunger, are far from ſpirituall health; and never had God a working, who was not a feeding ſervant. He is but the picture of a Chriſtian, who growes not, who feeds not. Nor can growth in Chriſtianity conſiſt with the love of poyſon, any more than with the forbearance of food. They who thrive, hate the wayes of inordinate ſpending. Sin is a waſter of our graces, and our comforts; The Spirit of God is a tender and delicate thing, nor will it ſtay with thoſe that admit of company ſo contrary to it as is ſin. Every beloved luſt is as a worm at the root of a flower. He who hath ſo excellent a jewell as grace, muſt keep it under the lock of the fear p. 171of ſin: while ſin comes in at one door, grace goeth out at the other; the Ark could not ſtay with the Philiſtins, nor grace with the love of the ſmalleſt ſin; the leaſt ſin is terrible to the greateſt Saint, he makes not light of it, but well knowes that a long thread of iniquity may be let in with a ſmall needle.

7.Obſerv. 7. Decayes in grace are moſt repugnant to a Chriſtians welfare; decreaſing in ſpiritual bleſſings directly thwarteth the Apoſtles petition. It's uncomfortable to ſee the days grow ſhorter, to ſee a man grow behind-hand in the world, to ſee a wither'd and a blaſted field; a man in a lingring conſumption. Naomies condition moved pity, when ſhe went out full, and returned empty: but what pity doth a decaying ſoule require from us! To conſume heavenward, to be plunder'd of grace, to loſe our firſt love, to be declining from God, is a miſery indeed, a ſoul-miſery, the miſery of every miſery. It's better for thee that God take away all than himſelfe from thee. Pſal. 51.11.Ps 51:11David was more fearfull of loſing Gods Spirit, than his Kingdom; It's the ſorrowfulleſt alteration in the world, after the enjoyment of it, to be forſaken by it.

8.Obſerv. 8. A Saint allowes not himſelfe in any deficiency of grace. He deſires to be perfect in every good work; Heb. 13.12. Eph. 4.15. Rom. 15.14. 2 Tim. 3.17.Heb 13:12Eph 4:15Rom 15:142 Tim 3:17to grow up in Chriſt in all things: to be full of goodneſſe, and knowledge; to be throughly furniſhed to all good works, and to have grace in all the powers of the ſoul, as his bloud is in every veine of the body; 2 Cor. 7.1.2 Cor 7:1to perfect holineſſe in the fear of God. His imperfection is a trouble to him as well as his pollution. He ſees no grace in another, but he covets it; no Ornament, but he admires it; no ſpot, but he abhors it. He ever wants as much of contentment, as he doth of grace; he never ſaith, I have as much as another hath; but I have leſſe than I my ſelfe ſhould have: he labours to furniſh his houſe all over; he prizeth every command, delighteth in every duty, ſees a beauty in every way of God, and the weakneſſe of his grace, is the ſtrength of his trouble. p. 172They who needed nothing, Rev. 3.17.Rev 3:17were indeed defective in every thing.

9.Obſerv. 9. A fruitleſſe Coverſation is inconſiſtent with grace multiplyed. A fruitleſſe tree is little better than a log; there's ſmall difference 'twixt a dead ſtock, and a barren tree. True Chriſtianity ſuffers not Chriſtians to content themſelves with bare hearing the word; or (as one cals it) with meer auricular profeſſion. Where ever grace growes, others may ſee it. Men cannot diſcern the growing of it, or how it grew, but they can diſcern that it is grown, when it's grown. The profiting of a Saint with Timothy's, 1 Tim. 4.15.1 Tim 4:15appears to all. Growing grace like corn will appear above ground. The thriving of a child will be known by its looks; its colour and complexion will ſpeak it. The thriving of Daniel, and the reſt, was known by the looking upon their countenances. He who thrives in holineſſe, will have his viſage alter'd, his outward carriage and complexion amended; he is like a grown man, who for ſome time hath been abſent; he is ſo grown, that he can hardly be known. The voice of a grown Chriſtian is much alter'd from that which it was, when he was a child; 1 Pet. 4.4.1 Pet 4:4he ſpeaks now not vainly, but profitably. Hence it is, that wicked men wonder at him, as at a ſtrange ſight.

10.Obſerv. 10. Laſtly, The increaſe of grace, as well as the beginnings of it, is from God. The Apoſtle here prayes even for multiplication of grace. It's grace that muſt make us multiply in grace: the plantation, and the accretion are from the ſame hand. When God at firſt made all living Creatures, Qui operatur, ut accedamus, idem operatur ne diſcedamus. Aug. de bon. perſ. c. 7. Phil. 1.6. Heb. 12.2.Phil 1:6Heb 12:2he beſtowed on them their Creſcite, a Bleſſing, as well as a Being. He who makes us good, muſt make us better. He who makes us come to him, muſt alſo keep us from going from him. He who begins the good work in us, muſt alſo perform it. God is both the Authour and Finiſher of our faith. If our graces be only put into us by God, and not kept in, they will ſoon go out. God it is that muſt not onelyonly ſet us up, but keep us up. Grace is like a top, or a bell; if p. 173God do not continue the impreſſions of his ſtrength upon us, and keep us up, as well as raiſe us up, we ſhall ſoon go down. The ſtrongeſt child in Gods family, cannot go alone. He it is who enables us to take the firſt, and every ſtep we take toward heaven; we live in a conſtant dependency upon him; he is not only the term of our journey, but our way, our guide, our keeper in it. If God ſhould give us a ſtock of grace, and then leave us to our ſelves to trade, we ſhould never thrive. Adam himſelfe became a bank-rupt, and ſo ſhould we; but bleſſed be God, our happineſſe is held by a better tenure, even by Chriſt, the ſupplies of whoſe Spirit alone continue and multiply our graces.

This for the ſecond particular in the third part, (the Paryer) of the title: viz. the meaſure in which he deſired thoſe Bleſſings. The third and laſt follows, viz. the perſons upon whom he prayeth that theſe bleſſings may be in this meaſure beſtowed; in theſe words [ Ʋnto you.]

The Apoſtles deſire of theſe Bleſſings, Explicat.and the multiplication of them, agrees to the perſons for whom they are deſired, in two reſpects.

1. In reſpect of their for-mentioned Priviledges, Sanctification, Preſervation in Chriſt, Calling.

2. In reſpect of their after-mentioned Dangers, by Seducers, who were crept in among them.

1. In reſpect of their fore-mentioned Priviledges, of Sanctification, &c. and ſo the Apoſtle deſires this multiplication of grace for them. 1. Though they be ſanctified, they were not ſo fully ſanctified, and had not been ſo long preſerved and called, but that they ſtill wanted a further multiplication of grace; they ſtill ſtood more in need of the effects of mercy, more inward peace, and love; they had not yet attained their full meaſure.Phil. 3.13.Phil 3:13

2. To all that are ſanctified, preſerved, &c. Though they were many, he wiſheth that every one might have a childs portion; that bleſſings might be multiplyed to p. 174the whole multitude of Saints; that there might not be one barren among them; that as God had aful hand, & was rich in mercy, ſo that his bounty might be diſperſed to them all.

3. To them only who are ſanctified. They only who had grace, were capable of having grace multiplyed; To theſe only who had, the Apoſtle wiſheth that more might be given. There's no growth, where there is not a truth of grace; nor can theſe diſtinguiſhing bleſſings of mercy, love, peace, be deſired at all for wicked men, upon the ſuppoſition of their reſolution to continue and proceed to be ſuch.

4. To them, becauſe they were ſanctified, preſerved, called. How ſutable was it for them who had formerly received theſe Priviledges, to multiply and increaſe in holineſſe; for them to thrive who had a ſtock of ſanctity; for them who were preſerved by Chriſt, to be kept from hurt by ſin; for them who were called, to be holy in all manner of holy converſation, 1 Pet. 1.15.1 Pet 1:15as he who called them was holy?

2. This deſire of the multiplication of theſe Bleſſings agrees to the perſons to whom it is deſired, in reſpect of their after-mentioned danger by ſeducers, who were crept in among them. 'Tis obſervable that both Jude and Peter ſalute the Chriſtians to whom they wrote, with this prayer, for multiplication of theſe ſpirituall bleſſings; that ſince theſe Chriſtians had more enemies, they might have more armour than others; and that their graces might be multiplyed with their dangers.

1.Obſerv. 1. The ſanctification of none is in this life ſo compleat, but it admits of multiplication. Mercy, peace, love, even to you (ſaith the Apoſtle) be multiplyed. There's no plenary perfection on this ſide heaven; The higheſt Saint in this life is not come to the fulneſſe of his meaſure. Epheſ. 4.13. Phil. 3.13.Eph 4:13Phil 3:13Bleſſed Paul thought not himſelfe to have apprehended: The perfecteſt Chriſtian is perfectly imperfect when he begins, imperfectly perfect when he ends; when we have done all, we are unprofitable ſervants. The fulleſt p. 175veſſell may have more wine poured into it, without any fear of burſting; none muſt bid God ſtay his hand. They who think they have need of nothing, have truely received nothing. Till the Sabbath comes, we muſt daily be gathering Manna: Nihil praeſumitur actum, dum ſupereſt aliquid ad agendum.he that reſteth in the time of labour, ſhall labour, though in vain, in the time of reſt. A Chriſtian is not like a top, that moves by going round, and not by going forward; not like the Sun in Hezekiah's time, that ſtood ſtill; but like the Sun in its naturall courſe, that goeth forward to the perfect day. We muſt go from ſtrength to ſtrength, Pſal. 84.7.Ps 84:7till we appear before the Lord in Sion. Where there's no growing, there is ſome decaying. While we neglect to gain, we ſpend upon the ſtock. Sin is continually making breaches in our graces, and we muſt be daily making them up; our garment hath daily rents, and therefore it wants conſtant mending; the duſt daily falls in our houſes, and therefore they want frequent cleanſing; our hearts are like to childrens faces, after every waſhing, they ſoon grow foul again. Sanctification is nothing but a return to our firſt eſtate, to which we cannot attain till death. When the ſting of ſinne is gone, the ſtain cleaves cloſe, and we had need waſh ſeven times daily to get it out.

2. God hath enough grace for every one of his children. Obſerv. 2.Grace is afforded and multiplyed indifferently to one as well as another; though all have not grace equally, yet all truely, and according to their particular exigences. As every good and perfect gift is from God, ſo (in a due proportion) upon every Saint. None ſo hath all grace, as that every one hath not ſome. Chriſt is a head that ſendeth influence into every member. Epheſ. 4.16. 1 John 12.Eph 4:16Of his fulneſſe we have all received. He is an over-flowing fountain of grace, which though it may be imparted, yet is not impaired. The receiving of grace by one, doth no more hinder the receiving thereof by another, than one mans ſeeing of the Sun, hindereth another from ſeeing it alſo. God is a rich Father, he giveth, though not alike, yet ſufficient p. 176portions to all his children. Our elder brother had a double portion; he was anointed with the oyle of gladneſſe above his fellowes, Pſal. 45.7.Ps 45:7but the oyntment poured upon the head, fell down upon every member. He who had holineſſe for Abraham, Moſes, David, Peter, will not ſuffer the leaſt child in his houſe to be totally deſtitute. They all drank of that rock which flowes toward us. If we had but their thirſt, here's as much water ſtill as ever there was. The people of God ſhould neither envy one another for their fulneſſe, nor upbraid one another with their emptineſſe; but admire the wiſdome, and bleſſe the bounty of him, who giveth to all, though differently. The whole Company of Saints is like to a well tuned inſtrument, Varii toni in muſica.the ſtrings whereof, though not all of one note, but ſome higher, ſome lower, yet all together make a ſweet harmony, nor can the loudeſt be without the ſmalleſt. In what grace one is defective, in that let another labour to ſupply. In what one abounds, let another labour to imitate, and excell; but let all adore, and delight in him, whoſe are the ſcatter'd excellencies beſtowed upon all the Saints in the world.

3.Obſerv. 3. Where God hath begun grace, he is not weary of beſtowing more. Mercy be multiplyed to you ſanctified ones. To him that hath ſhall be given. Mark 4.25.Mark 4:25God loves not to ſet up a foundation without a wall, nor wals without a roofe. He perfects what concerns his people; and the work of the Lord is perfect. Deut. 32.4. Iſai. 10.12.Deut 32:4Isa 10:12And he doth his whole work upon Mount Sion. How good is God, not only to do good, becauſe he will do good, but becauſe he hath done ſo! to make one grace a kind of obligation upon himſelfe to beſtow another! God herein reſembling ſome magnificent King, who when he hath ſet his love upon a favourite, afterward is in love with his own choice of, and bounty on him, and loves him for theſe very favours which he hath given him. John 15.2. John 1.50.John 152 John 1:50Every branch that beareth fruit he purgeth it, that it may bring forth more fruit. Greater things (ſaith Chriſt to Nathaneel) thou ſhalt ſee. p. 177He who killeth one luſt, ſhall kill another; he who is conſcionable in one duty, ſhall be enabled to another. He who hath the grace of deſire, ſhall have grace beſtowed on his deſire; and he who hath grace to do a little, ſhall have grace to do more. God is never weary of giving. He hath oyle enough for every veſſell, and ſtill asketh when he hath fill'd all our veſſels, as that woman in the ſtory, Bring me yet a veſſell. The meditation whereof, 2 King. 4.6.2 Kgs 4:6as it ſhould comfort us againſt our ſpirituall deficiencies, in regard we know where to have more grace; ſo ſhould it incite us to proceed in holineſſe, and never to think we have enough, or to anſwer as he did, There is not a veſſell. In the beſt things there's no exceſſe.

4.Obſer. 4. OnelyOnly ſanctified ones have the bleſſing of ſpirituall multiplication. As firſt, God gave the word of Creation, before he gave the word of Benediction; ſo doth he ſtill ſpiritually. Whoſoever hath not, Mat. 13.12.Matt 13:12from him ſhal be taken away even what he hath. If there be not eſſentia, there cannot be incrementum, If no truth, no growth of grace. Omnis germinatio ſupponit plantationem.A ſtake that is meerly thruſt into the ground, having neither root nor life, groweth in nothing, but in rottenneſſe; and this ſpeaks the miſery of one not in Chriſt, and enlivened by the ſpirit of regeneration; nothing doth him good; he devoureth fat ordinances, but hath a lean ſoule; he is by the ſhowers of every Sermon and Sacrament, made meeter for the axe, and fitter fuell for hell.

5.Obſer. 5. Our beginning in holineſſe is an Engagement upon us to go on. Sanctified, preſerved, called ones, muſt multiply grace. The beginning in the ſpirit, muſt be a caution to us, that we end not in the fleſh. If Saints be barren, the Trees of Gods Ort-yard, where can increaſe be expected? A fruitleſſe tree in the field may haply be born with, not ſuch an one in the garden. They who are planted in the Houſe of God, Pſal. 92.13, 14.Ps 92:13Ps 92:14ſhould flouriſh in the Courts of our God, ſtill bring forth fruit in old age, be fat and flouriſhing. It is an unanſwerable Dilemma, If the wayes p. 178of God were bad, why did you begin in them? if good, why did you not proceed? They who are holy, muſt be holy ſtill. Rev. 22.11.Rev 22:11It's a great diſgrace for religion to be diſgraced by her children, to be forſaken by her followers. The diſpraiſe of any by a friend, is eaſily believed by every one, eſpecially by an enemy to the diſpraiſed: when ſanctified ones grow looſe and remiſſe, ſanctity is ſtabb'd: by the reproaches of others, it is but ſcratched. It's excellent counſel of the Apoſtle, that we loſe not the things which we have wrought. 2 Ep. John 8. Luke 22.3.John 8Luke 22:3As the vigilancy of Satan is to take from ſanctified ones, ſo their care muſt be to keep what they have gotten, and to get what they want.

6.Obſerv. 6. God affords graces ſutable to all the exigences of his people; multiplyed grace to thoſe who are in multiplyed difficulties, and tentations. My grace (ſaith God to Paul) is ſufficient for thee. 2 Cor. 12.9.2 Cor 12:9When ever God gives a burden, he provides a ſhoulder. He never requireth brick from his people, without giving them ſtraw. He will either multiply grace, or diminiſh the tentation. He bids his people up and eat, if he ſends them a long journey. Thoſe Saints of his, whom he hath employed in winter ſeaſons, he hath ever cloathed with winter garments; commonly the beſt men have lived in the worſt times; and Gods ſtars have ſhined brighteſt in the darkeſt ages. The faithfull have been more then conquerours, in conflicts both with perſecuters and ſeducers. Rom. 8.37.Rom 8:37And truely, grace multiplyed is much better than tentation, either aſſwaged, or removed.