Exposition of Jude 2, Biblical exegesis · Verse 2
Ver. 21.
Keep your ſelves in the Love of God; looking for the mercy of our Lord Jeſus Chriſt to Eternall life.
THe fourth direction whereby the Apoſtle guides them to obſerve his exhortion to contend for the Faith againſt ſeducers and ſeduction, is contain'd in theſe words. Keep your ſelves in the Love of God. A very apt and ſutable mean and courſe for the foreſaid end and purpoſe; for he that will be a friend to God, can never be in love with errour, which drawes the ſoul away from God and his truth.
Two particulars are here in this direction contained.
1. That thing about which the Chriſtians were to be employed, or the object, The love of God.
2. How they were to be imploy'd about it, viz. By keeping themſelves therein. Ther's the act.
EXPLICATION.
So that by way of Explication two things may be enquired after.
1. What the Apoſtle intends by the love of God.
2. What by keeping themſelves therein.
1. For the firſt, by the love of God, I here underſtand not that love whereby God loveth man, but that whereby man loveth God, reſteth in him, and cleaveth to him as the moſt abſolute good; of this both in reſpect of its ſeverall kindes and properties, as alſo in ſeverall Obſervations I have very largely ſpoken in my firſt part. Page. 124.136 148. &c. To avoid tediouſneſſe and repetition, I ſhall refer to that place.
2. For the ſecond, by keeping themſelves in this Love, I underſtand perſeverance in the loving of God, or a preſerving of the love of God in their hearts, from all thoſe things whereby they might be enticed to let it goe and part with it: and this preſervation or keeping thereof ſtands in uſing thoſe meanes which God hath ordained to preſerve in us our Love toward him; which is done by ſundry
1. Conſiderations.
2. Pactiſes.
1. Conſiderations.
1. Of Gods Lovelineſſe and ſoule-raviſhing perfections, and his bleſſed ſutableneſſe to our ſoules exigencies: Part 1. pag. 152.when we know him to be a full good, as having all the ſcattered Excellencies of all the world and all the perſons and things therein, in himſelfe, and infinitely more; a filling good, and able to ſatisfie our deſires to the brim.
2. By conſidering that he loves us, loved us firſt, and perſeveres and reſts in his love. The more we walke in this ſun, the hotter we ſhall be; nay were our hearts as cold as ſtones, Zeph. 3▪ 17.the ſunſhine of his love upon us ſhould heat us with love toward him againe. Of this at large before part 1. pag. 152.153.
3. That every one of us keeps up a love to ſomething; the pooreſt of us hath a love, and if not for God, for that which is infinitely below him, yea which is unworthy of us.
4. That we have nothing beſides love to give him.
5. That he accepts of it, in ſtead of all other things, ſeeks it, beſpeaks it, Deut. 10.40.
6. That we alway profeſſe we love him, and have choſen him. Joſh. 24.12.
7. That its a greater diſhonour to him, to ceaſe to love him, then never to have begun to love him at all.
8. That the keeping of our ſelves in his love, is the true keeping of love to our ſelves. Deut. 5.19. We are the gainers by loving him; we forſaking his love and our own mercy at once.
2. By practiſes. As 1. By keeping our ſelves in a conſtant hatred of all ſin. As love to ſin growes, love to God will decay. Theſe are as two buckets, as the one comes up, the other goes down. 2. By keeping our ſelves in the delight of Gods friends, and favourers, who will ever be ſpeaking well of him, and by taking heed of thoſe miſrepreſentations that ſinners make of him and his wayes. 3. By keeping our ſelves in the delight of the ordinances, wherein his glory and beauty are diſplay'd, and Communion with himſelfe is enjoyed, and our love is increas'd by theſe in exerciſing it. 4. By endeavouring for an holy remiſſeneſſe in loving other things: when we love the world as alwayes about to leave and loath it. A ſoul weaned from theſe breſts, will onelyonly feed upon Communion with, and the enjoyments of God. 1 Joh. 2.15. If any man love the world, the love of the Father is not in him. No outward object ſhould be further beloved then as it is either a pledge of Gods love to us, or an incitement of ours to him: in ſhort, nothing ſhould be loved much, but onelyonly he whom we cannot love too much 5. Laſtly, by keeping up and increaſing of Brotherly love among our ſelves; for though the love of God be the cauſe which makes us love our brethren, yet the love of our brethren is not onelyonly a ſigne, but an excellent preſervative of our loving of God. In every ſaint we may ſee Gods image, he is Gods beſt picture, now though the love of a man makes us love his picture: yet the often delightfull looking upon his picture, continues and inflames our love toward him; the fire of love to God will be extinguiſht, in an heart cold and frozen to the ſaints; our love to God and the godly grow and decay together; the Sun on the dyal moves though not ſo ſwiftly, yet according to the proportion of its motion in the heavens: and ſo though our love to God be more ſwift and intenſe, then that to the ſaints; yet this is proportion'd to that; without love to a brother we can have no aſſurance of Gods love to us, nor any continuance of our love to God. He who hath not the love of a brother toward ſaints, cannot have the love of a ſon toward God.
OBSERVATIONS.
1.1. Obſ. We are very ready to decay and grow remiſſe in our love to God. Keep your ſelves (ſaith Jude.) The word foreign keep, notes ſuch a keeping as wherewith we keep a priſoner, our gadding hearts ſhould be kept with all diligence. Its hard to get, and not eaſie to keep up our ſpirituall fervour. The love of moſt growes cold; water growes cold of it ſelfe, but it gets heat from the fire, we grow remiſſe of our ſelves; fervent from the Spirit. When we goe from prayer, Sacraments, hearing, though our hearts have been warmed, yet upon our going into our worldly employments, we are ready ſoon to fall into a ſpirituall chilneſſe, as thoſe whoſe heat having come outward, going into the ſharp aire, are very ready to catch cold. A tender perſon had need to take heed of leaving off any cloathes, and our hearts upon leaving off of duty, are ſubject to abate in the heat of their affections. God complaines of thoſe who had loſt their firſt love. Our hearts are like green wood, wherein fire cannot be kept without continuall blowing; Grace of it ſelfe is deſectible, Rev. 2.4.and without conſtant ſupplies of the Spirit, it would ſoon come to nothing. It is onelyonly kept by the power of God. Parents will not truſt their little children to have their money in their own keeping. How had we need beg of God, to keep this Jewell of love for us, and to preſerve it from being ſtolne from us!
2. The lest things ſhould be moſt carefully kept. Obſ. 2.Spiritualls are onelyonly worth the keeping; and indeed onelyonly can be kept. Men cannot alwayes either keep the world, or their love to it. Judas threw away his 30. pieces, and his love to them at the ſame time. There wil come a time when as we ſhal ſay, Eccleſ. 12.1.we have no pleaſure in theſe things. 'Tis good ſometimes in a way of duty to part with theſe things; for to be ſure, wee ſhall part with them in a way of neceſſity. How poore is that man, who hath no better a treaſure then that which is at the courteſie of the theif and moth! Oh how great is their folly who will keep every thing but that which deſerves their care: to lay up traſh and pibbles under lock and key, and to lay their gold and Jewels abroad in the ſtreets! If thou canſt keep thy God, thy love, be not troubled though thou parteſt with thy gold.
3. Further, How great, how full a good is God! Obſ. 3.Even when we have him, and have had him never ſo long, he hath enough within him to draw forth freſh and freſh loves toward him. The more we love him, the more we ſhould love him. The glorious ſaints in heaven ſing a new ſong, becauſe it is a ſong of love. It is new to them, and ſweet, though they have been ſinging it ſo many thouſands of years. We ſoon grow weary of our worldly toys after we have had them a while. As they are withering objects, ſo our delight in them is a withering delight; they are fulſome, rather then delightfull and filling. 'Tis true prophane Eſau ſaid, I have enough; and a ſaint ſaith. I have enough; but with as much difference are both theſe enoughs, as when one man ſaith, I have enough by taking a little fulſome Phyſick, and a thirſty man ſaith, I have enough, by drinking a ſufficient draught of thirſt-ſatisfying water. Before worldly enjoyments are had, they ſeeme beautifull, but when they are once obtain'd, they ſoone clog the ſoule. Here is the excellency of ſpiritualls, they ſweetly fill and ſatisfie, and yet at the ſame time we ever deſire and hunger for more.
4.Obſ. Ʋlt. The preſerving of our love to God is an excellent preſervative againſt Sectaries and falſe teachers. He who loves God, will feare to break the unity and peace of the Church, Eph. 4.15.alſo he will foreign, follow the truth in love. Errour comes from mens affection; a cold corrupt ſuming, vapouring ſtomack makes an aking head. A corrupt cold heart which wants the heat of love to God, makes an erroneous head. And beſides, God hath bound himſelfe to keep them from errour and folly who love him. If a man love and keep the commands and will of God, he ſhall know his will. God never leaves them that will not leave him firſt. A man will not forſake a friend, a lover. Sweet and ſutable is that expreſſion, Pſal. 91.14. Becauſe he hath ſet his love upon me, therefore will I deliver him: and Pſal. 145.20. Pſal. 119.132.The Lord preſerveth all them that love him. Be mercifull unto me (ſaith David) as thou uſeſt to doe to them that love thee. Though hereſies and falſe teachers come, yet theſe (as Paul ſpeaks 1 Cor. 11.19.) ſhall but make thoſe which are approved to be manifeſt. They ſhall diſcover true love to God, not deſtroy it. And fidelity will be the more apparent (like that of loyall ſubjects in times of ſedition) in the treachery of others. To conclude, this love is a breſt-plate (as the Apoſtle calls it, 1 Theſ. 5.8.) to repell all the darts of errour. Oh then what need have we to goe abroad with this breſt-plate, in theſe times wherein theſe deadly arrows flye ſo thick! And conſider here the true cauſe that ſo many are wounded with them. Chriſtians want their breſt-plate, their hearts are not kept, nor their love preſerved for God.
The laſt direction which our Apoſtle preſcribes, is conteined in theſe words. Looking for the mercy of our Lord Jeſus Chriſt to eternal life. An excellent and ſutable direction! The expectation of a reward in heaven, countervails and ſweetens all their labour and faithfulneſſe in oppoſing the enemies of truth upon earth; and withall keeps up their love to God, who commands their reſiſting of errour and ſeduction.
Two things are here principally contained. 1. A duty. The looking for the mercy of our Lord Jeſus Chriſt: where he ſets down, 1. What was to be regarded; the mercy of Chriſt. 2. How it was to be regarded; by looking for it. 2 An enducement encouraging to the performance of that duty; Eternal life.
EXPLICATION.
In the firſt branch, two things are to bee explained,
1. What the Apoſtle means,
1. By mercy.
2. The mercy of Chriſt.
2. What by Looking for it.
For the firſt, mercy. Gr. foreign. I have very largely diſcourſed thereof Part. 1. pag. 92. on thoſe words, Mercy to you. To avoid needleſſe repetition, I only ſay, that mercy as attributed to man is ſuch a ſympathy or compaſſion of heart as enclines us to relieve the miſerable.
But as attributed to God, and Chriſt (in glory, as here) it notes either, 1. A gracious diſpoſition or inclination to help and ſuccour us in our diſtreſſes. De Na. Dei. l. 4. c. 4. q 1,As for ſympathy and compaſſion, they are not (as learned Zanchy obſerves) eſſentiall to mercy in ſelfe, but accidentall to it, in regard of our preſent ſtate.) 2. The effects and expreſsions of mercy, or the actual helping of us out of our diſtreſſes; and ſo God is ſaid to have mercy on us, and ſhew mercy to us.
Now theſe effects of mercy, are either common or ſpecial. Common, ſuch as are afforded to all men and creatures. Pſal. 147.9. Luke 6.36. &c. Special, beſtowed upon the elect; who are the veſſels of mercy, and who onelyonly have the inward effects of mercy, in preventing and following grace; the outward, in justifying and glorifying mercy beſtowed upon them. And thus mercy is principally to be taken in this place, and that peculiarly for thoſe gracious expreſſions and diſcoveries of mercy, wch ſhall be ſhewn toward the faithful in acquitting and delivering them at Chriſts ſecond coming, or coming to judgment. And this is called mercy in ſcripture, 2 Tim. 1.18. where the Apoſtle ſpeaking of Oneſiphorus, prayes that he may find mercy of the Lord in that day. And deſervedly its ſo called. For,
1. It comes from the purpoſe and intention of free favour and good will. Joh. 6.39. This is the Fathers will that hath ſent me, that I ſhould loſe nothing, &c. Luk. 12.32. Fear not little flock, it is your fathers good will to give you the kingdome. The means and the end, the beſtowing of grace and glory, are both referred to the Fathers pleaſure Election to this ſtate was from free grace. And in that regard the Elect are called veſſels of mercy.
2. In it there are the greateſt effects and diſcoveries of mercy. A removal of all bad, ſin, ſorrow, tears, temptations; outward, inward, eternal evils. Woes from our ſelves, other men, devils, God himſelfe. A confluence of all good, of perfect grace in the ſoul, glory on the body and ſoule. By it we enter into the viſion and fruition of the cheifeſt good, a ſupply of all exigencies. A fulneſſe of joy, Rivers, nay a fountain of pleaſures. In one word, in this reſpect, 'tis not ſo much a mercy, one mercy, as a bundle of mercies, and the perfection and conſummation of them all. Its call'd by the Apoſtle foreign, the mercy, that mercy, by way of excellency. God here had much mercy in his heart, but his hands will be full of mercy at the coming of Chriſt.
3. Its mercy in reſpect its beſtow'd upon the miſerable. Indeed the ſaints are veſſels of mercy, and in compariſon of the reprobate, happy in this life; but yet in compariſon of the glorified they are miſerable, and that in reſpect of the remainders of ſin in the ſoule, the frequent eclipſes of Gods lightſome and loving countenance, tentations from devils, oppoſition and perſecution from a cruel and unkinde world; they are here in a valley of teares, ſurrounded with ſhame, ſickneſſes, paines, loſſes, deaths. Their eyes run down with rivers of teares, they are men of ſorrow, yea ſorrow is not only their condition but their duty: but ſorrow and ſighing ſhall flee away, Luc. 17.7. foreign. Ariſt. pol. 1.….4. Rom. 8.17. Gal. 4.7. Rom. 11.35. 1 Cor. 4.7. Phil. 2.13. Bonum opus in quantum eſt naturae, eſt impuratum; in quantum gratiae, non eſt noſtrum. foreign. Baſil in Pſal. 14.and all teares ſhall be wiped from their eyes, when this mercy comes.
4. Its mercy becauſe beſtowd upon thoſe who could not merit and deſerve it. Rom. 6.23. Eternall life is the gift of God. It could never be deſerved by doing nor ſuffering. The beſt men are unprofitable ſervants. Al our good is either ipſe, aut ab ipſo, either God or from God; all we doe is due debt, all we receive is from free grace. Our very ſufferings are not worthy of the glory that ſhall be revealed in us, Rom. 8.18. We are not purchaſers, but heirs of this happineſſe; our works as they are good, are not ours but Gods meer gifts, as they are ours they are impure & imperfect. Beſides, none can give any thing to God equivalent to what he hath already received, therefore he cannot deſerve that which he hath not received. I am leſ… (ſaith Jacob) then the leaſt of thy mercies. What ſhall I render for them, ſaith David. Gen. 32.10. Pſal. 116.12. Theres no proportion between a finite worke and an infinite reward, a reward no leſſe then the infinite rewarder himſelfe. Its the alone free grace of this God whereby we come to partake of his glory.
2. But why is it the mercy of our Lord Jeſus Chriſt?
1. Its his, ratione meriti, he hath purchaſed it by his merit. The obedience of Chriſt was not onelyonly ſatisfactory, but meritorious, by reaſon of the infiniteneſſe of the perſon, there being an infinitely greater exceſſe and proportion of vertue in his obedience, then of malignity in our diſobedience; by vertue of which merit a purchaſe is made of this mercy, as well as there is a removall made of our miſery. Chriſts merit at his first, procures mercy at his ſecond coming.
2 Its his, reſpectu praeparationis, he hath prepar'd us for it, Parat quodammodo manſiones, manſionibus parando manſores. Aug. Trac. 68. in Job.by ſending his Spirit into us to make us meet to partake of this mercy. He hath beſtowed upon us the earneſt of our inheritance, and the firſt fruits of the Spirit, given us a part in the firſt reſurrection. The heaven without us is from his merit, the heaven within us from his Spirit.
3. 'Tis his, reſpectu donationis, of giving and exhibiting it at his coming. 'Tis he who ſhall be the Judg to acquit the ſaints, that ſhall pronounce the bleſſed ſentence, Come ye bleſſed &c. that ſhall give his faithfull ſouldiers a Crowne of righteouſneſſe at that day. 2. Tim. 4.7. That ſhall preſent us faultleſſe before the preſence of glory Jude 24.
Secondly, in this firſt branch, we are to conſider what is this looking for this mercy? Gr. foreign, noting properly an earneſt receiving of it, or taking it to us as ſome welcome gueſt or ſtranger whom we take in. A diſpoſition commended in and commanded to the ſaints. Tit. 2.13. foreign, looking for that bleſſed hope: and Chriſt commands his to be like men foreign, Luke 12.36. Rom. 16.2.that looke for their Lord. And this comprehends ſeverall particulars under it, as
1. Meditation of this mercy. I may thinke of that which I doe not look for, but I cannot look for that of which I do not think.
The wife that lookes for the returne of her welcome husband, ſpends her thoughts upon him; by this time (thinks ſhe) he is come to ſuch a place, to night he lodgeth in ſuch an houſe. The thoughts of ſaints run upon this mercy of Chriſt. Heb. 11. Pſal. 39. 1 Pet. 1.The reaſon why they are call'd ſtrangers here, is, becauſe they dwell ſo much in their thoughts of another condition. Every ſaint is made to looke upwards. Beneficiall and great things are much thought on. The covetous man thinks of his treaſure, the labourer of his hire, the priſoner of his enlargement, the heir of his poſſeſſion. And great things are greatly obſerved, and ſerious matters ſeriouſly regarded. Trivial toyes and enjoyments cannot hinder a ſaint from the thoughts of this great mercy; yea all other things are but ſo many ſteps to raiſe his meditation to it. Wicked men are bow'd downward in their contemplation, as in their condition. Saints are low in the latter, high in the former. They are as unlike, as a piece of dirt, and a ball. Caſt dirt upon the earth, it lies ſtill, caſt a ball on it, and it rebounds upward.
2. Belief of this mercy. The looking for this mercy imports a groundedneſſe of expectation. A ſaint looks for nothing without the foundation of a promiſe. Faith certainly layes hold on that certaine word; Heb. 6.11.19.and hence hope hath ſuch a certainty as never makes us aſhamed. There's a full aſſurance of hope, call'd therefore the ſure and ſtedfaſt anchor of the ſoule. This expectation is not overcome by humane ſenſe and reaſon, Heb. 11.1.but climbs above them. Faith gives a reality to things not ſeen. This looking is for that which is clean contrary to ſenſe. Its an hope above hope: they who have it, ſee the mercy of Chriſts coming even through a cloud of ſin and miſery, and look at things within the vaile.Heb. 6.19.
3. Ardent deſires after this mercy. This looking for it, implies the welcomneſs and acceptableneſs of it; and its a looking for mercy. Saints are both ſaid to be lookers for, and lovers of it. 2 Tim. 4.8. they are ſick of love to it. The Bride ſaith, Come, Rev. 22.21. Come Lord Jeſus, Come quickly, ſhuts up the ſcripture, and ſummes up the churches wiſhes. Rev. ult. There's a griefe for his abſence, and a groaning deſire after his preſence. Rom. 8.23. We ſigh in our ſelves, waiting, &c. as no worldly difficulty can diſappoint ſo no worldly enjoyment can bribe the ſouls deſires A Saint with Abraham, ſtands at his tent doore, or with Siſera's mother, 2 Pe…. 3, 12,looks out of the window, and ſaith, why is his chariot ſo long a coming? It haſteth. Wee cannot thus look for Chriſt, unleſſe we love him. 2 Theſ. 3.5. the devils and the wicked have a fearfull, the faithful a longing looking for Chriſt.
4. It imports patience of expectation. The faithfull will ſtay Gods leiſure for his dole of mercy, as beggars at a doore that continue there till there be leiſure to ſerve them. They make not haſt, Iſa. 28.16. Though they dwell in an unkind world, and among them that hate peace. Though they are wounded with croſſes, yet they ſay with Auguſtine, Lord, here burn, wound, cut, the merciemercy of Chriſt makes amends for all. Though they are environed with a body of death, and had infinitely rather (if God pleaſed) change a neceſſity of ſinning for a neceſſity of obeying, yet they contentedly think Gods time is the beſt for removing, though the worſt of evils. Their patience concocts their miſeries, and their empty ſtomaks keep them from being ſick, though in a wide and ſtormy ſea. Rom. 8.21.Through faith and patience they inherit the promiſes, Heb. 6.12. This looking for the Spirit of Chriſt, is, 2 Theſ. 3.5. called foreign, patience it ſelfe. Mercy muſt not be beſtowed, nay 'twill bee no mercy, if patience be not tryed. Certainty countervails all delayes.
5. This looking conteins in it a joyful expectation of that great good for which we look. Though the deferring makes the heart ſad and ſick; yet the expecting thereof makes the heart glad and cheerful. Wee rejoyce under the hope of the glory of God, Rom. 5.2 In whom believing, we rejoyce with joy unſpeakable, and full of glory. 1 Pet, 1.8. If Abraham looking for the day of Chriſts humility, two thouſand yeares before, rejoyced; muſt not believers needs rejoyce in looking for the day of his and their own glory approaching ſo neer, it being now (as it were) the laſt minute of the laſt houre before the day of our marriage, redemption, coronation?
6. It notes prudent vigilancy; what wee look for, wee watch for; when we look either for friend or foe, we keep our ſelves waking. Hence Luke, Luk. 12.36, 37. makes this looking and watching all one. They who look for an Enemy will watch to prevent his coming (as Chriſt ſpeaks of the theif.) They who look for a friend, will watch to welcome and entertain him. All who look for mercy, labour to be found in peace, they look up as watchmen upon their Tower, they keep their loyns girt and they are in the poſture of ſervants expecting their Lord, they are afraid of ſurfets and ſleeping by worldly pleaſures They who reach after this mercy muſt let worldly trifles fall out of their hand. 2 Pet. 3.11.The better the mercy to be enjoyed is, the fitter we ſhould be to receive. A prepared mercy ſutes not with an unprepared heart. Every day to a ſaint ſhould be as his laſt. And of every one he ſhould ſay, art thou the laſt, or look I for another? Am I now in a meet poſture to receive the mercy of Chriſt?
To ſhut up this, it is not ſtrange that Jude enjoins theſe Saints to look for this mercy of Chriſt, conſidering the ſutablenes of this exhortation to the perſons exhorted, who 1. are Saints, ſuch as have the ſpirit, which ſaith Come, whoſe motions are upward, who are begotten again to this lively hope, who (as they are men) look upward with their faces, ſo (as they are Saints and new men,) look upward with their ſpirits, and wait for Chriſt from heaven, 1 Theſ. 1.10. and love his appearance, 2. Tim. 4.8. Such as are like the young ones of the fouls of heaven, who though they may be hatch't under a hens wing, yet being growne, they preſently flye abroad. The Saints are born, and for a time live in the world, yet they ſoon ſhew that they are not of this world, who 2. alſo were ſo oppoſed and tempted by ſeducers, that looking for the Crowne of life was little enough to make them conſtant to the death. 2. Conſidering for whom they were to look, their Maſter, their Husband, Head, their Saviour, the Lord Jeſus Chriſt. 3. Conſidering for what they looked, mercy, to bee beſtowed at a time when they ſhould want it moſt, even at Chriſts coming, when nothing elſe will help. Laſtly, conſidering the great beneficialneſſe of this mercy, it was ſuch a mercy whereby they ſhould be poſſeſſed of eternal life. Which is the ſecond branch to be opened.
2. The inducement encouraging to the duty of looking for the mercy of Chriſt. It was a mercy whereby they ſhould bee brought to eternal life. Of this, though wee ſhall enjoy it ſo much, yet can we ſpeak but little. Under two words, eternal life, the Scripture frequently ſets forth the ſtate of the Saints of heaven; which for its bleſſedneſſe is c…lled life, and for its durableneſſe eternall.
1. Life. There is a threefold Life. 1. Naturall, conſiſting in the conjunction of the body and ſoule. 2. Spirituall, (which is eternall life begun) in reſpect of grace, here. 3. Eternall life, in reſpect of glory hereafter, whereby is underſtood all the happineſſe to be injoyed in heaven. As under the word death, (the greateſt of evills) are comprehended all the miſeries inflicted for ſin, in this and the next ſtate: ſo in that of life (of all things the moſt precious, and the moſt ſet by) are contained all the bleſſings to be enjoyed here and hereafter; but becauſe our happineſſe cannot be perfect and conſummat, til we come to heaven, that condition is principally and frequently called life. Which life ſtands in our immediate communion with God in an unitive viſion, or in ſeeing and enjoying him. Mat. 5.8. 1 Jo. 3.2. Pſal. 16. ult. &c. Heaven is a low thing without God (ſaith Anguſtin.) Whatever is leſſe then himſelfe, is leſſe then our deſires. In him is contain'd infinitely more then either we want, or all other things in the world, have: his preſence ſhall be our life, and (as it were) enliven all things elſe, which without him (as here they are, ſo) there would be dead things. In the immediate, full and perfect, (not in reſpect of the object but ſubject) uninterrupted, reflexive, unmixed, enjoyment of this God, ſtands life.
2. Which in reſpect of its duration is call'd eternall; as never to be interrupted, and intermitted, ſo without any end or amiſſion: and indeed, this it is which makes all the enjoyments of heaven to be truly ſuch, and as the faggot-band whereby all the particular parcells of happineſſe are bound and tyed together, and without which they would be all ſcattered and loſt. Frequently is the life of glory ſaid to be eternall. Joh 3.15.8.51.11.25. &c. pleaſures for ever more, a treaſure in the heaven that faileth not. Luk. 12.33. Extra jactum fortunae. Extra periculum jacturae.an eternall weight of glory. 2 Cor. 4.17. a treaſure beyond the reach of theefe and moth, &c. God the fountaine and treaſury of life can never be exhauſt. The ſaints can never be willing to part with this God. Enemies ſhall never be able to ſeparate them. A compleat happineſſe, to be truly and neceſſarily happy alſo!
OBSERVATIONS. [From the whole part.]
1.Obſ. 1. The hope of ſalvation is an helmet to keep off tentations to ſin. Eph. 6.8. The looking for the mercy of Chriſt quickens us in our courſe of Christianity. The Apoſtle directs them to contend for the faith by looking for the mercy of our Lord Jeſus &c. 1. It purgeth the heart from fin, Whoſoever hath this hope, purifieth himſelfe, 1 Joh. 3.3▪ He who looketh for Chriſt, looks to be like him, and therefore he conformes himſelfe to Chriſt in purity. He who lookes for great revenues within a few yeares, will not duplicate page duplicate page cut off his hopes, We may ſay of ſinners, as of ſome men who are adventurous in the world; they have no thing to loſe.but rather remove impediments. The looking for mercy, and the living in ſin cannot ſtand together. The love of ſin is the confutation of our hopes. 2. The looking for this mercy damps our affections to the things of the world. He who beholds the glorious ſunſhine of Chriſts appearance hath his eyes ſo dazled, that he can behold no beauty in any thing beſides. He is like Jacob, who when he was to goe to a rich Egypt and a deare Joſeph, was not to regard his ſtuffe. Earthly objects, which to earthly mindes ſeeme glorious, 2 Cor. 4.16.to be a beleever have no glory, by reaſon of that glory which excelleth. Though Jezabel paints her face, he throwes her down, and treads her under foot.
3. It makes us conſcientious in holy duties. Paul chargeth Timothy to keep the command without ſpot, by an argument drawn from Chriſts appearance; and upon this ground, of looking for a reward from the chief Shepherd, Peter warneth the Elders to feed the flock. As we cannot conceive what manner of mercy (for its glory) it is which we look for, ſo neither can we expreſs what manner of perſons we ſhould be, 1 Cor. 15.58.or what manner of performances ours ſhould be for holineſſe. What manner of perſons (ſaith the Apoſtle) ought we to be? 2 Pet. 3.11.
4. It engageth to patience under every difficulty and diſtreſſe. Behold I come quickly, hold faſt that thou haſt. Rev. 3.11. Thus. 1 Joh. 2.28. Little children, abide in him, that when he ſhall appeare, we may have confidence &c. Non ſunt condigna paſſiones ad cul. pam quae remittitur, ad gratiā qua immittitur, ad gloriam qua promittitur.He who beholds a Kingdome appointed for him, will abide with Chriſt in his tentations. The drawing nigh of the Lords coming, is the Apoſtles ground of patience. Jam. 5.8. and 2 Theſ. 1.6, 7. John Hus and Jerom of Prague appealed from the unjuſt ſentences of men, to the righteous judgment of Chriſt. This dayes miſery, is not worthy of that dayes mercy. Rom. 8.18. 2 Cor. 4.17. No more comparable with it, then is the uncovering of the head, a trouble comparable to the honour of receiving a crown. 1 Sam. 10. ult.Saul held his peace, though he were deſpiſed, becauſe hee was King. How eaſily ſhould our ſea of honey ſwallow up our drop of vinegar! Though godlineſſe brings ſufferings, yet it affords encouragements; like Egypt which though it were full of poyſonous creatures, yet full of Antidotes. The reaſon why wee are caſt away in tempeſts, is for want of this anchor of hope of the mercy of Chriſt. Let then (O Chriſtians) the looking for this mercy, engage you to duty. Remember ſuch mercy to be received, deſerves better ſervices to bee performed. Pſal. 36.5.As Gods mercy and faithfulneſſe are put together, ſo let not his mercy and our faithfulneſſe bee ſevered. Brethren, if any ſhame could befall the Saints at the day of judgement, it would be for this, that they who have done ſo little on earth for God, ſhould receive ſo much in heaven from God.
Mercy.] Its mercy, not merit, Obſ. 2.that muſt ſtand us in ſtead at the laſt day. Of this largely, pag. 100. Part. 1. as alſo to this part may be reduced, Pag. 101, 102, 103, 104, 105. Obſ. 3.the ſix Obſervations there handled concerning Gods mercy.
Of our Lord Jeſus Chriſt.] How much are they miſtaken who expect mercy, and yet have no intereſt in Chriſt! 'Tis the mercy of Chriſt. Chriſtleſſe perſons, are mercileſſe perſons, mercileſſe in reſpect they ſhew no mercy, and mercileſſe becauſe they receive no mercy; true ſaving mercy is derived from God through Chriſt. Hee hath bleſſed us with all ſpiritual bleſſings in Chriſt. God in himſelf is a full fountaine, verſe 3.but in his Sonne he onelyonly is an overflowing fountaine of mercy. He who is in Chriſt a God of mercy, is in himſelfe a God of wrath. It was a ſaying of Luther, Let me have nothing to doe with a God in himſelf. Nolo Deum abſolutum. Luther.We are onelyonly accepted in the Sonne of his love. Its his blood which onelyonly quencheth the fire of his Fathers wrath. As ſoon mayeſt thou extract water out of a conſuming fire, as a drop of mercy out of an unreconciled majeſty. Say not then (poore ignorant ſinner) he that made me, will ſave me, God is a mercifull God. What mercy for him who deſpiſeth mercy, by refuſing Chriſt? Think not with a fawning preſumption to ſay God is my God. I tell thee, he is onelyonly ſo thy God, as that he is alſo thy Judge.
They who have Chriſt for theirs, 4. Obſ. Turbabor, non perturbabor quia vulneram Chriſti recordabor.cannot be under wrath. Their portion is mercy, In all conditions, they meet with mercy. 'Tis mercy when 'tis miſery; …et their ſtraits, poverty, diſgraces, death, judgment come, 'tis all mercy. The day of judgement ſhall be to them a day of mercy; Aug.nay therefore a day of mercy, becauſe a day of judgement, for God ſhall bee moſt juſt in ſhewing them that mercy which by Chriſt is ſo dearly purchaſed. So that even as they may appeal from the juſtice of God to his mercy, ſo may they (in a ſort) expect mercy from his juſtice. How willingly then may Saints ſubmit to every divine though ſmart diſpenſation! God may be ſevere, never unmercifull toward them. There's not a drop of wrath in a ſea of their ſufferings. If God ſcourge them, 'tis in mercy. Oh how great is the difference between an Executioners axe, and a Fathers rod!
5.Obſ. 5. Its our wiſdome to be made fit to look for the mercy of Chriſt, Of this, ſee Part 1. pag 543, 544. &c.
6.Obſ. Ʋlt. Its our duty to be quickned in looking for this mercy of our Lord Jeſus Chriſt. Its certainty, greatneſs, ſpeedineſſe, are all motives, of which at large before Part. 1. pag. 536, 537. &c. 545, 546.