Commentary on Jude — Thomas Manton

Commentary on Jude · Thomas Manton

VERSE II.

Mercy unto you, and Peace and Love be multiplyed.

WE are now come to the third thing in the Inſcription, and that is the form of ſalutation, delivered as all Apoſtolical ſalutations are in the way of a prayer: In which we may obſerve, 1. The matter of the prayer, or bleſſings prayed for, which are three, Mercy, Peace, and Love. 2. The manner or degree of enjoyment, [be multiplyed.]

I begin with the matter, or bleſſings prayed for: It will not be altogether unuſeful to obſerve that diverſity which is uſed in ſalutations. In the Old Teſtament peace was uſually wiſhed without any mention of grace; as Pſal. 122. 8. For my brethrens and companions ſake I will ſay, Peace be within thee: and …an. 6. 25. Peace be multiplyed unto you. But in the times of the Goſpel grace being more fully delivered, that was alſo added and expreſſed in the forms of ſalutation: but yet in the times of the Goſpel there is ſome variety and difference: Sometimes you ſhall meet with a ſalutation meerly civil; as James 1. 1. To the twelve Tribes foreign, greeting: ſo Acts 15. 23. which was the uſual ſalutation among the Heathen: but moſt uſually 'tis *Rom. 1. 17.grace and peace; and in other places grace, mercy and peace, as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all, for 'tis mercy, peace and love: And Cauſaubon obſerveth, that the Greek Fathers, if they wrote to a earnal man, they would wiſh him grace, but not peace; if to a godly man, they would wiſh him grace and peace too. To touch upon theſe things is ſufficient. From theſe Bleſſings mentioned in this place I ſhall obſerve ſomething in general, and then handle them particularly and apart.

Firſt, In the general Conſideration you may obſerve,

1. That ſpiritual bleſſings are the beſt bleſſings that we can Obſervat. 1.wiſh to our ſelves and others. The Apoſtles in their ſalutations do not wiſh temporal felicity but ſpiritual grace: Gods people pray for one another out of the communion of the Spirit, and for themſelves out of a principle of the divine Nature; and therefore they do not ſeek wealth and honour for themſelves or one another, but increaſe of Gods favour and Image. 'Tis true, Nature is allowed to ſpeak in prayer, but grace muſt be heard firſt; our firſt and chiefeſt requeſts muſt be for mercy, peace and love, and then *Mat. 6. …3 foreign an additional ſupply, like paper and pack-thread, which is given over and above the bargain.other things ſhall be added to us; the way to be heard in other things, is firſt to beg for grace: Pſal. 21. 4. He asked life of thee, and thou gaveſt him length of days for ever: Solomon ſought wiſdom, and together with it found riches and honour in great abundance. Well then, if thou prayeſt for thy ſelf make a wiſe choyce, beg for ſpiritual bleſsings; ſo David prayeth, Pſal. 106. 4. Remember me, O Lord, with the favour that thou beareſt unto thine own people; nothing leſs would content▪ him then Favorites mercy: other bleſsings are diſpenſed out of common pity to the generality of men, but theſe are mercies privilegiate, and given to Favorites; now ſaith David, of this mercy, Lord; no common bleſſing would ſerve his turn: So Pſal. 119. 132. Look upon me, and be merciful to me, as thou uſeſt to do to thoſe that love thy Name: Surely that which God giveth to his people, that's a better mercy then that which God giveth to his enemies. Again, theſe are mercies that coſt God dearer; they flow to you in the Blood of his own Son: yea, they are mercies that are better in themſelves; wealth and honour may become a burden, yea, life it ſelf may become a burden, but not mercy, not grace, not peace of Conſcience; and therefore they are better then life, Pſal. 63. 3. then wealth, then honour: none ever complained of too much mercy, of too much love of God: Theſe are bleſsings that ſwallow up other miſeries, yea, the loſs of other bleſsings; grace with poverty 'tis a *James 1. 9.preferment, peace of Conſcience with outward troubles is an happy condition: if there be a †2 Cor. 1 5.flowing of ſpiritual comforts, as there is an ebbing of outward comforts, we are not much wronged; therefore▪ firſt ſeek theſe bleſeings. Again, If you pray for others, pray for grace in the firſt place; that's an evidence of ſpiritual affection: Carnal men wiſh ſuch things to others, as they prize and affect themſelves; ſo alſo do gracious men; and therefore their thoughts run more upon mercy, peace and grace, then wealth and honour and greatneſs. When a man ſendeth a token to a friend, he would ſend the beſt of the kind: Theſe are the beſt mercies; if you were to deal with God for your own Souls, you can ask no better: You may ask temporal things, for God loveth the prosperity of his Saints; but theſe ſpecial bleſsings ſhould have the preferment in your wiſhes and deſires of good to them, and then you are moſt likely to ſpeed. Our Lord Chriſt in the 17 of John, commendeth the Colledg of the Apoſtles to the Father; and what doth he ask for him? dominion and worldly reſpect? Surely no, nothing but preſervation from evil, and ſanctification by the Truth; theſe are the chiefeſt Bleſsings we ſhould look after as Chriſtians.

Obſerve again the aptneſs of the requeſts to the perſonsObſervat. 2. for whom he prayeth, Thoſe that are ſanctified and called have ſtill need of mercy, peace and love. They need mercy, becauſe we merit nothing of God, neither before grace received, nor afterward: the very continuance of our glory in Heaven is a fruit of mercy, not of merit; our obligation to free-grace never ceaſeth. We need alſo more peace: there are degrees in aſſurance as well as faith; there is a temperate confidence, and there are raviſhing delights, ſo that peace needs to be multiplyed alſo. And then love, that being a grace in us, 'tis always in progreſs; in Heaven only 'tis compleat: Take it for love to God, there we cleave to him without diſtraction and wearineſs or ſatiety; God in communion is always freſh and new to the bleſſed ſpirits: And take it for love to the Saints, it's only perfect in Heaven, where there is no ignorance, pride, partialities and factions; where Luther and Zuinglius, Hooper and Ridley joyn in perfect conſort.

Again, Obſerve the aptneſs of theſe requeſts to the timesObſervat. 3. wherein he prayed, when Religion was ſcandalized by looſe Chriſtians, and carnal doctrines were obtruded upon the Church; In times of defection from God, and wrong to the Truth, there is great need of mercy, peace and love. Of mercy, that we may be kept from the ſnares of Satan: Chriſtians, whence is it that any of us ſtand? that we are found faithful? 'Tis becauſe we have obtained mercy: They would deceive, if it were poſſible, the very Elect, Mat. 24. 24. Why is it not poſſible to deceive the Elect as well as others? of what mould are they made? wherein do they differ from other men? I anſwer, Elective grace and mercy interpoſeth; 'tis not for any power in themſelves, but becauſe Mercy hath ſingled them out, and choſen them for a diſtinct people unto God. And we need peace and inward conſolations, that we may the better digeſt the miſery of the times; and love, that we may be of one mind, and ſtand together in the defence of the Truth.

Again, Note the aptneſs of the bleſſings to the perſons forObſervat. 4. whom he prayeth; Here are three bleſſings that do more eminently and diſtinctly ſuit with every perſon of the Trinity: and I do the rather note it, becauſe I find the Apoſtle elſewhere diſtinguiſhing theſe bleſſings by their proper fountains, as Rom. 1. 7. Grace to you, and peace from God the Father, and our Lord Jeſus Chriſt: Sort the bleſsings right, there is grace from the Father, and peace from Chriſt: So here is mercy from God the Father, who is called the Father of mercies, and the God of all comfort, 2 Cor. 1. 3. and peace from the Son, for he is our peace, Epheſ. 2. 14. and love from the Spirit; Rom. 5. 5. The love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given to us. Thus you ſee every Perſon concureth to our happineſs with his diſtinct bleſsing.

In the next place, how aptly theſe bleſsings are ſuitedObſervat. 5. among themſelves; firſt mercy, then peace, and then love; mercy doth not differ much from that which is called grace in Pauls Epiſtles, only grace doth more reſpect the bounty of God, as mercy doth our want and need: By mercy then is meant the favour and good-will of God to miſerable creatures; and peace ſignifieth all bleſsings inward and outward, as the fruits and effects of that favour and good-will; more eſpecially calmneſs and ſerenity of Conſcience, or a ſecure enjoying of the love of God, which is the top of ſpiritual prosperity: And then love ſometimes ſignifieth Gods love to us; here I ſhould rather take it for our love to God, and to the Brethren for Gods ſake: So that mercy is the riſe and ſpring of all, peace is the effect and fruit, and love is the return. He beginneth with mercy, for that is the fountain and beginning of all the good things which we enjoy; higher then love and mercy we cannot go, for Gods Love is the reaſon of it ſelf, Deut. 7. 7, 8. Rom. 9. 15. Iſai. 45. 15. and we can deſerve nothing at Gods hands but wrath and miſery, and therefore we ſhould ſtill honour Mercy, and ſet the Crown upon Mercy's head (as further anon;) that which you give to Merit, you take from Mercy. Now the next thing is peace; mark the order ſtill; without mercy and grace there can be no true peace: Iſai. 57. 21. There is no peace, ſaith my God, to the wicked; they ſay, Peace, peace, but my God doth not ſay ſo. Chriſt left his peace with his own Diſciples, John 14. 27. and not as worldly and external peace is left, in the happineſs of which both good and bad are concerned; that is general, but this is proper, confined within the Conſcience of him that enjoyeth it, and given to the godly: 'Tis the Lords method to pour in firſt the oyl of grace, and then the oyl of gladneſs: Alas, the peace of a wicked man 'tis but a frisk, or fit of joy, whileſt Conſcience, Gods watchman is naping; ſtoln waters and bread eaten in ſecret, Prov. 9. 17. The way to true peace is to apply your ſelves to God for mercy, to be accepted in Chriſt, to be renewed according to the Image of Chriſt; otherwiſe ſin and guilt will create fears and troubles. Again, the laſt thing is love; great priviledges require anſwerable duty; Mercy and peace need another grace, and that's love: 'Tis Gods gift as well as the reſt, we have graces from God as well as priviledges, and therefore he beggeth love as well as mercy and peace; but it muſt be our act, though we have the grace from above: We would all have mercy and peace, but we are not ſo zealous to have love kindled in our hearts: Mercy, peace, all this runneth downward, and reſpects our intereſt, but love, that mounteth upward, and reſpects God himſelf. Certainly they have no intereſt in mercy, and were never acquainted with true peace, that do not find their hearts inflamed with love to God, and a zeal for his glory; that as he hath ordered all things for our profit, ſo we may order and refer all things to his glory and honour. Mercy runneth down from God, and begets peace of Conſcience, for peace of Conſcience is nothing elſe but a ſolid taſte of Gods mercy; and peace of Conſcience begets love, by which we claſp about God again; for love is nothing elſe but a reverberation or beating back of Gods beam upon himſelf, or a return of duty in the ſenſe of mercy: *So in the Angels Song, Luke 2. …9. Glory, peace and good▪ will. All comes from good▪ wil; that's the firſt couſe … ▪ God▪ glory is the laſt end. Under the Law the firſt and the tenth were the Lords; the beginning and ending are his.ſo that God is at the beginning and ending, and either way is the utmoſt boundary of the Soul; all things are from him and to him.

Secondly, Let me handle them particularly and apart;1. Mercy. and firſt Mercy, which is the riſe and cauſe of all the good we have from God: The Lord would diſpenſe bleſſings in ſuch a way as might beat down despair and carnal conf…ence: Man hath need of mercy, but deſerveth none: Despair would keep us from God, and carnal confidence robbeth him of his glory; therefore as the Lord would not have fleſh to glory, ſo neither to be cut off from all hope: Mercy ſalveth both; we need not fly the ſight of God, there is mercy with him why he ſhould be feared, Pſal. 130. 7. Falſe worſhips are ſupported by terror; but God, that hath the beſt title to the heart, will gain it by love and offers of mercy. And we have no reaſon to aſcribe any thing to our ſelves, ſince Mercy doth all in the Court of Heaven, and not Juſtice: If you reckon upon a debt, you are ſure to miſs: 'Tis a part of Gods Supremacy, that all his bleſſings ſhould come as a gift; that he ſhould act freely, and entertain us as a King, not as an Hoſt: Merit taketh off ſomething of his Royalty and ſupream Majeſty. Touching the Mercy of God, give me leave to give you a few Obſervations.

1. *I… …git …ta Scriptura ut credamus Deu… eſſe miſericordem. Luther.'Tis the aim of the whole Scripture to repreſent God merciful: 'Tis true, God is infinitely juſt, as well as infinitely merciful; but he delighteth in gracious diſcoveries of himſelf to the creature; he counteth it his glory. Moſes was earneſt with God to ſhew him his Glory, and then God proclaimeth his Name, Exod. 34. 5, 6. The Lord, the Lord, merciful and gracious, long-ſuffering, and abundant in goodneſs and truth, keeping mercy for thouſands, forgiving iniquity, tranſgreſſion and ſin, &c. In this deſcription there is more ſpoken of his Mercy, then of his Juſtice; and firſt his Mercy is deſcribed, and then his Juſtice; for Juſtice is only added to invite men to take hold of his Mercy, and to ſhew that Juſtice is never exerciſed but in avenging the quarrel of abuſed Mercy. So he is called a God of pardon, Nehem. 9. 17. as if wholly made up of ſweetneſs. So 2 Cor. 1. 3. he is called *foreign.Father of mercies, and God of all conſolations; He is a juſt God, but he is not called the Father of Juſtice: Mercy is natural to him; he counteth it as the proper fruit and product of the divine Eſſence.

2. Mercy is repreſented as his delight and pleaſure: So Micah 7. 18. Mercy pleaſeth him: 'Tis an act exerciſed with complacency. Judgment is called his ſtrange work, Iſai. 28. 21. God loveth to bleſs and protect; to deſtroy is not ſuitable to his diſpoſition; 'tis a thing that he is forced to. Punitive acts in the repreſentations of the Word are more againſt his bowels, drawn and *M…ri…o…dia ſu… … parla… pe…a…or…m …l…or co…it ut p…ni…. S…l….extorted from him; as Jer. 44. 22. The Lord could no longer bear becauſe of your doings: their ſins were ſo clamorous, that they would not let God be quiet; he would bear no longer, unleſs they would make an Idol of him. But now all acts of grace and favour are exerciſed with delight; I will rejoyce over them to do them good, Jer. 32. 41. 'Tis as pleaſing to God to do it, as 'tis to us to receive it. The Scripture, after the manner of men, doth often repreſent a Conflict in the Attributes about ſinners; and if Mercy get the upper-hand, 'tis always with joy and triumph; Jam. 2. 13. Mercy rejoyceth over Judgment: but if he be compelled to ſtrike, and Juſtice muſt be exerciſed, the Scriptures repreſent a reluctation in his bowels; Lam. 3. 33. He doth not afflict willingly, nor grieve the children of men; in the original, from his heart; but is like a Father, with a rod in his hand, and tears in his eyes.

3. The Scripture repreſenteth God as exerciſing mercy, though with ſome preſent diſadvantage to his Glory: As mercy to the Ninivites, though the credit of his Meſſage lay at ſtake; Niniveh ſhall be deſtroyed in forty days; yet God ſpared it; and therefore Jonah in a pet challengeth him for it; Jon. 4. 2. Lord, was not this my ſaying when I was in my Country? …or I knew that thou wert a gracious God: As if he ſaid, I knew 'twould come to this, that the Prophets of Iſrael ſhould be diſgraced before the men of Niniveh; and to threaten Judgments in his Name, is to expoſe our ſelves to deriſion; when we have done our errand, free-grace will make us all lyars: To this effect did he expoſtulate with God. God might eaſily deſtroy ſinners with much honour to himſelf; but he is long-ſuffering, even then when his patience for a while ſeemeth to impair the revenues of Heaven. The World ſuſpects his Being, the Saints quarrel his Juſtice and queſtion his Love, and all becauſe the wicked are proſperous, and God keepeth ſilence. The great ſtumbling block at which moſt have daſhed the foot of their faith, is the ſuſpenſion of due Judgments. What was the effects of his patience to them of Aſlyria and Babylon? The Lord himſelf telleth you, Iſai. 52. 5. My Name every day is blaſphemed; that was all he got by it: his people ſuffered in perſon, and God himſelf in his reputation; all that he got was blaſphemies, and reproaches, and injuries. So Pſal. 50. 21. I kept ſilence, and thou thoughtſt that I was every way like thy ſelf; that was the effect; groſs conceits of his Glory and Eſſence: When Judgments are quick and ſpeedy, the World is under greater awe, the confidence of the Saints is ſtrengthened and ſupported, and Gods honour is more clear and unſtained; yet with all theſe diſadvantages to his Glory (if we may ſpeak ſo) God forbeareth: Certainly his heart is much ſet upon the honour of his Mercy, that God will glorifie it, though other Attributes ſeem to ſuffer loſs.

4. The Scriptures ſpeak much of his readineſs to receive returning ſinners: Though they have done infinite wrong to his Holineſs, yet upon repentance, and as ſoon as they begin to ſubmit, Mercy embraceth and huggeth them, as if there had been no breach; Luk. 15. 20. I will go to my Father, and the Father ran to meet him: So Iſai. 56. 20. Before they call, &c. So Pſal. 32. 5. I ſaid, and thou forgaveſt, &c. So Jer. 31. 17, with 20. I have heard Ephraim bemoaning himſelf, &c. and preſently, Oh my dear and pleaſant child. The firſt relentings of the creature work upon the bowels of Mercy: Love's pace is very ſwift, it runneth to meet a returning ſinner: Chriſt cometh skipping over the Mountains, Cant. 2. 8. He thinketh that he can never be ſoon enough with us: He would fain have the company of ſinners, and therefore meeteth them more then half way: When we but conceive a purpoſe, we preſently receive the fruit of his early mercies.

5. God doth not only admit them to come, but of his own accord inviteth them that are ſlack and backward. The Scriptures do every where record the intreaties of God: he draweth us with coards of Love; coards that are woven and ſpun out of Chriſts heart and bowels: In one place thus, Cant. 4. 8. Come away from Lebanon, my Siſter, my Spouſe, from the Lions dens, from the mountains of Leopards: Chriſts love is hot and burning, he thinketh we tarry too long from his embraces. So Cant. 5. 2. Open to me my Siſter, my Spouſe, &c. Chriſt ſtands begging for entrance: Loſt man, do but ſuffer me to ſave thee; poor ſinner, ſuffer me to love thee: Theſe are the charms of Goſpel Rhetorick! So Iſai. 49. Harken to me, and attend to the words of my mouth, &c. Oh ſinners, you will not harken to me for the good of your Souls! You ſee none ſingeth ſo ſweetly as the Bird of Paradiſe, the Turtle that chirpeth upon the Churches hedges, that he may cluck ſinners to himſelf: The Scripture is full of ſuch an holy witchcraft, ſuch paſſionate charms, to entiſe Souls to their happineſs.

6. They that conſtantly refuſe the offers of his grace, are born with for a long time: Rom. 9. 22. foreign. He endured with much long-ſuffering, &c. All may bleſs God for patience; they owe an heavy debt to divine Juſtice, yet 'tis a long time ere God putteth the Bond in ſuit; though they dare him to his face, yet they walk up and down without the arreſt of Vengeance; He beareth with them years and years, after a thouſand and a thouſand affronts, from their cradles to their graves: When they were green wood, they were fuel fit enough for divine wrath. Oh conſider, there can be no cauſe of this but his mercy to his worſt creatures: 'Tis not out of any delight in ſin, for he is holy, and cannot endure to look upon it, Hab. 2. 13. Of purer eyes, &c. 'tis not out of any ſtupid neglect, He is juſt, and will not clear the guilty, Exod. 34. 7. 'tis not out of any ignorance, He telleth man his thoughts; nor for want of power ſo men forbear, The ſons of Zerviah may be too hard for them; but 1 Sam. 24. 19. If a man findeth his enemy, will he let him go well away? When they are in our power, we ſatisfie our wrath and revenge to the full: But now God upholdeth all things by the word of his Power; He can in a minute ſpeak us into nothing: As the impreſſion of a Seal upon the water dependeth upon the Seal, if the Seal be taken away the impreſſion vaniſheth; So do our beings depend upon Providential influence and ſupportation: If God ſhould withdraw the word of his Power, we ſhould ſoon vaniſh and diſappear; Therefore 'tis not for want of Power, but meerly out of Mercy that we are forborn: How may we wonder at this! We are of eager and tart ſpirits, ſharp-ſet upon revenge: Could we have put up ſo many refuſals of Love? ſuch deſpights done to Mercy? ſuch wrongs, ſuch grievings of Spirit, and yet have contained? The Diſciples themſelves, though holy men, when they were ſenſible of being ſlighted in the Village of Samaria, called for fire from Heaven, Luk. 9. 54. Certainly we could not endure ſuch a contradiction of ſinners: If thunderbolts were in our power, we ſhould ſoon kindle a burning, and turn the World into ſmoak and deſolation.

7. 'Tis not only the aim of the Word, but of Providence, and of all the Diſpenſations of God to the Creature, to repreſent him merciful. The whole World is a great Volume, written within and without with characters and lines of Mercy: Pſal. 145. 7. His mercy is over all his works; Every creature beareth the marks and prints of divine Goodneſs and Bounty. Once more, The World is a great Theatre and Stage whereon Mercy hath been acting its part for theſe ſix thouſand years▪ Juſtice is to have a ſolemn triumph at the laſt day: Now and then God hath kept a petty Seſſions, and given us occaſion to ſay, Verily there is a God that judgeth the world, as well as preſerveth the world: But the greateſt part that hath been acted upon the Theatre of the World, is Mercy; as you will eaſily ſee, if you conſider, 1. The black lines of Providence: If God threaten, 'tis that he may not puniſh; if he puniſh, 'tis that he may not puniſh for ever. In the ſadder Providences, though there be miſery at the top, yet there is mercy at the bottom. Many times God threateneth, but 'tis to reclaim; though he doth *Mutat ſententiam ſed non decretum. Bradwardine.not change his counſel, yet he doth often change his ſentence, Jer. 18. 7, 8. When the meſſage is nothing but plucking up and pulling down, Free-grace cometh in with a ſudden reſcue, and prevents the execution. Mercy you ſee is forced to uſe all methods, and to ſpeak in the language of Juſtice, that men may be more capable to receive it. Sometimes God puniſheth, but with vvhat aim? that he may not for ever puniſh: 'Tis vve that make puniſhment to be a pledg of eternal damnation; it its ovvn aim 'tis a prevention; and ſo it proveth to the Elect; We are judged of the Lord, that we may not be condemned of the world, 1 Cor. 11. 32. So Hoſea 2. 6. I will hedg up her way with thorns, &c. We ſhould ſoon grovv vvorldly, and drovvned in carnal buſineſſes and projects, if God did not come novv and then and blaſt our enterprizes, and make us ſee our folly. We are puffed up, and God pricketh the bladder, 2 Cor 12. 7. Hovv ſvveet is this, vvhen in the midſt of Judgment God remembereth Mercy? Yea the very executions of Juſtice are found to be one of the methods of Mercy. In the middle of the firſt Curſe God dropped out a promiſe of the bleſſed Seed; So often Mercy overtaketh a Judgment, and maketh it ceaſe in the mid way. Look as there vvas a conflict betvveen the tvvins in Tamars Womb, Zarah did put out the hand, but Pharez broke out firſt; So is there betvveen Gods Mercy and Juſtice; Juſtice puts out the hand in a threatening, or ſome beginnings of a Judgment, but Mercy gets the ſtart, and breaketh out firſt. 2. Conſider the white lines of Providence: He intreateth that he may do us good, and doth us good that he may do us good for ever. For his intreaties: 'Tis not duty ſo much that is in the bottom of the Exhortation, as Mercy: To glorifie Mercy is the laſt aim of God and his eternal Purpoſe: He hath accepted us in the Beloved, to the praiſe of his glorious grace, Epheſ. 1. 6. God receiveth no profit; he intreateth us not that he may be happy, but that he may be liberal: See Prov. 9. 12. If thou be wiſe, thou ſhalt be wiſe for thy ſelf; but if thou ſcorneſt, thou alone ſhalt bear it: God dealeth vvith us as earneſtly, as effectually, as if the profit vvere his own, but it vvholly redoundeth to us. Again, He doth us good that he may do us good for ever: He truſteth us vvith *Luk. 16. 11Mammon, to prepare us for the true riches; and vvith the riches of grace, to prepare us for glory. Look as men vvhen they vvould put precious liquor into a veſſel, firſt try it vvith water to ſee vvhether it leaketh or no: ſo doth God try us vvith common mercies; he giveth us an eſtate in the world, that being moved vvith his goodneſs, vve may look after an eſtate in the Covenant, and an intereſt in Chriſt; and ſo fit us for Heaven. 'Tis our vvretchedneſs to make our table a ſnare, and our welfare a trap: As the Sea turneth all that it receiveth into ſalt water, the freſh ſtreams, the influences of the Heavens, &c. ſo do carnal men aſſimulate and corrupt their comforts, and by little and little all their bleſſings are curſed; for Mercy can bear any thing but a conſtant abuſe and neglect of it ſelf: Certainly Gods revealed Will is othervviſe; that vvhichwhich cometh from God, ſhould lead us to God: ſee Rom. 2. 4, 5.

8. Conſider in how many notions Mercy is repreſented to us: Gods Mercy hath many Names; a diſtinct conſideration of them yeildeth an advantage in beleeving: for though they expreſs the ſame thing, yet every notion begetteth a freſh thought, by vvhichwhich Mercy is more taken abroad in the vievv of Conſcience: This is that pouring out of Gods Name ſpoken of Cant. 1. 3. Ointment in the Box doth not yeild ſuch a fragrancy as vvhen 'tis poured out; and Spices do not give forth their ſmell till they are chafed. Nothing is more conducible to beget a truſt, then diſtinct thoughts and conceptions of Gods Mercy. Let us take notice of ſome places vvhere 'tis ſet forth: See Pſal. 103. 8. The Lord is merciful and gracious, ſlow to anger, and plenteous in mercy: The expreſſion is diverſified; and I note it the rather, becauſe in other places the ſame notions of Mercy are punctually expreſſed: ſee Nehem. 9. 17. ſo Pſal. 14. 5. 8. and in *Joel 2. 12. Jonah 4. 2.divers other places: chiefly ſee that Exod. 34. 7. and you vvill find, that this is the very▪ deſcription vvhichwhich God hath given of himſelf. Novv vvhat doth the Spirit of God aim at in this expreſs enumeration and accumulation of names of Mercy, but to give us an help in meditation, and that our thoughts may be more diſtinct. 1. The firſt notion is Mercy, which is an Attribute whereby God inclineth to ſuccour them that are in miſery: 'Tis an Attribute that meerly reſpecteth the creature: The Love and knovvledg of God firſt falleth upon himſelf; but Mercy is only tranſient, and paſſeth out to the creatures: God knoweth himſelf, loveth himſelf, but he is not merciful to himſelf. And then it reſpecteth the creatures in miſery; for miſery is Mercy's only motive: Juſtice ſeeketh a …it object, but Mercy a …it occaſion; Juſtice requireth deſert, but Mercy only want and need. 2. The next notion is Grace, vvhichwhich noteth the free bounty of God, and excludeth all merit of the creature: Grace doth all gratis, *Rom. 3. 24.freely, though there be no precedent obligation, or debt, or hope of recompence, vvhereby any thing may accrue to himſelf; only that it may be vvell vvith the creature. Gods external motive is our miſery, his internal motive is his ovvn Grace and elective Love: Am I in want? there is mercy; Am I unworthy? there is grace. Mercy reſpects us as we are in our ſelves vvorthy of condemnation, Grace as compared with others not elected: The ultimate Reaſon of the choyce is Gods grace. The Angels that never ſinned, are ſaved meerly out of grace; but men that vvere once miſerable, are ſaved not only out of grace, but alſo out of mercy. 3. The next notion is long-ſuffering, or ſlowneſs to anger: The Lord is not eaſily overcome by the wrongs or ſins of the creature, but eaſily overcometh them by his own patience and goodneſs: He doth not only pity our miſery, that's mercy; and do us good for nothing, that's grace; but beareth long with our infirmities. *Niſi expectaret impium non inveniret quem glorificar… piu…. Aug.Alas, if God were as ſhort and ſwift in the executions of revenge as men are, God muſt create another World to raiſe up ſeed to Chriſt: If he did not wait upon ſinners, there would be none made Saints: We provoked him to cut us off long ſince, but wrath is not eaſily heightened into rage, and therefore he waiteth that he may be gracious, Iſai. 30. 18. 4. Kindneſs or bounty, plenteous in goodneſs; BERAB CHESID: Gods communications of his grace to the creature are every way rich and full: You may ſay, God is merciful, gracious patient. But will he be thus to me? Yes, he is plenteous in goodneſs, kind and communicative; Pſal. 119. 68. Thou art good and doſt good; therefore David goeth to him for grace. Well then, ſtudy Gods Name, and anſwer all your diſcouragements out of the deſcriptions of his Mercy.

9. Conſider your own experiences: We have not *As they ſaid, We have heard that the Kings of Iſrael are merciful Kings, &c.only heard that God is merciful, but we have known it: All men may ſpeak of patience, and common mercy, and outward deliverances; but few improve them to a ſpiritual uſe and purpoſe. 1. Conſider Gods patience; How long hath he waited for your Converſion? and he that hath ſpared you can ſave you. 'Tis ſaid, The wages of ſin is death, Rom. 6. 23. the word implyeth that God is bound to pay it by virtue of an implicite bargain, and agreement between him and the creature: But as yet the hand of God hath not found you out; you are indebted to Juſtice, but Mercy ſtoppeth the arreſt of Vengeance: Many others have been taken away in their ſins, by a ſudden arrow and dart from Heaven; Vengeance hath trodden upon the heel of ſin; As Zimri and Coſbi unloaded their luſts and their lives together; The Angels for an aspiring thought were turned out of Heaven; Gehazi was blaſted with Leproſie juſt upon his lye; and Lots wife turned into a ſtone for a look, a glance upon Sodom; and Her…d ſmitten with lice in the midſt of his pomp and vain-glory: and ſome have periſhed in the mid way, Pſal. 2. in the very heat of ſome carnal and wicked purſuit; God can do the like to you: therefore reaſon thus; If Mercy would not ſave me, why hath Mercy ſpared me? God might have ſued out the Bond long ſince; what is the meaning of the diſpenſation? Is God weak or unjuſt? or hath he a mind to be gracious? Surely he would not have ſpared me all this while, if he had not a mind to ſave my Soul. Such reaſonings as theſe many times give us the firſt encouragement to apply our ſelves to God: Wicked men like Spiders draw other concluſions, Pſal. 50. 21. But ſhould not his patience, &c. Rom. 2. 4. 2. Conſider Gods goodneſs, in giving thee food, and clothing, and honour, and gladneſs of heart, and all this without thy deſert; ſay, Certainly all theſe benefits are but ſo many baits to catch my Soul; I ſee the Sun riſeth every day with a freſh countenance, and ſhineth upon the fields of juſt and unjuſt; to what purpoſe? but to ſhew that God is gracious without hire: This bodily Sun is but an obſcure type of the Sun of Righteouſneſs, that is willing to diſplay his beams and wings over a poor languiſhing Soul. Common mercies are the taſtes of Gods love while you are ſinners, and the common fruits of Chriſts death, that you may be invited to come for more: Why hath he given me the unrighteous Mammon, but that I may look after the true Riches? What a vile unthankful heart ſhould I have, if I ſhould be contented with Mammon without Chriſt? and be like Judas, with the bag in my hand, and the Devil in my heart? Gods children are wont to make theſe gifts a ſtep to higher diſpenſations: they know God, like the good houſholder, bringeth forth the beſt at laſt; therefore they muſt have ſomething above and beyond all theſe things: Common hearts are contented with common mercies; but they are ſtill waiting when the Maſter of the feaſt will bid them ſit higher: I may have this and be damned; Where are the arguments of his ſpecial Love? 3. Conſider deliverances from imminent dangers: Then the Curſe began to ſeize upon you; but God ſnatched you out of the fire like brands out of the burning, Amos 4. 11. or like a debtor that eſcapeth out of the Sergeants hands. Every deliverance is a temporary pardon: See Pſal. 78. 38. Then he being full of compaſſion, forgave their iniquity, and deſtroyed them not; the meaning is, reſpited Vengeance, as appeareth by the Context. So Mat. 18. 32. He forgave them the debt; yet 'twas after required; the meaning is, ſpared them for the preſent. Thus when God taketh you out of the teeth and jaws of Wrath, when you are delivered out of ſickneſs and apparent danger, you have a reprieve or a temporary pardon. Oh if you had dyed, you had dyed in your ſins, and ſo been eternally miſerable: If the Lord had taken the preſent advantage, you had been howling a ſad note among the ſcreech-owls of darkneſs; For ever bleſſed be that Mercy that made a reſcue.

10. Conſider Gods invitations: Mercy pointeth and beckneth to thee to come and be ſaved: How many means hath God uſed to call thee to himſelf? Every good motion is a call; every Preacher a meſſenger ſent from Heaven to invite thee to Chriſt; every Sermon a new ſummons: Plead with thy ſelf, Though God hath not drawn me, yet he hath warned me. The Elect have no more favour in the general means then thou haſt: Though Gods grace be limitted by the pleaſure of his Wiſdom, yet thou haſt a fair warrant and encouragement, and every way as good a ground to come to Chriſt as others have; Whoſoever, &c. John 6. 37. When the Goſpel doth not exclude me, why ſhould I exclude my ſelf? Doubts that God will not accept me if I come, are but fooliſh jealouſies without a cauſe. But 'tis time to leave off this meditation upon Gods mercy, which hath carryed me out ſo far, and to come to the Uſes.

It informeth us, that thoſe that would apply themſelves toƲſe 1. God, muſt make mercy their only plea and claim: Returning ſinners have this form put into their mouths, Hoſea 14. 2. Take away all iniquity, receive us graciouſly: Lord, we deſire to be entertained by Mercy, to have our ſuits diſpatched by Mercy. So David profeſſeth that he had no other claim, Pſal. 13. 5. I have truſted in thy Mercy: *foreign &c. Chryſoſt.Upon which Chryſoſtom ſweetly gloſſeth; If any others have any thing to alledg, let them plead it; Lord, I have but one thing to ſay, one thing to plead, one thing upon which I caſt all my hopes, and that is thy Mercy. So muſt you come to the Throne of Grace; Lord, my plea is mercy, all the comfort I expect to receive is from mercy. The Apoſtle I remember maketh a challenge, Rom. 11. 35. Who hath firſt given him, and it ſhall be recompenced to him again? Is there any man that can enter this plea▪ This is due to me? Lord give me what thou oweſt, I deſire no more; let me have no bleſſing till I do deſerve it. †Ch…n…us Obſ…r…a… a…ter … in diſpu… quando cum …ominibus ſui ſimilibus …i…a… tu…, aliter in meditationibus quando corem deo ſiſtunt conſcientiam ſuam quoſi co…ſa dicenda …ſſ…, &c. Davenant de J…ſ…ti….Meritmongers are beſt confuted by experience; Let them uſe the ſame plea in their prayers, which they do in their disputes; let them ſay, Give me not eternal life till I deſerve it at thy hand; let them diſpute thus with God or with their own Conſciences, when they are in the agonies of death, or under the horrors of the Lords wrath. Surely men that cry up the merit of Works, are men of little ſpiritual experience, and ſeldom look into their own Conſciences? Dare they plead thus with God in their agonies and horrors? The beſt claim Gods deareſt ſervants can make, is mercy. Poſſidius in the life of Auſtin reporteth of Ambroſe, when he was about to dye, he ſaid thus, *… non … vixi u… pudeat inter nos vivere, &c. … quia …onum … hab…o. Poſſidius in vita Auguſt.Though I have not lived ſo that I ſhould be aſhamed to live among you; yet I am not afraid to dye, not that I have lived well, but becauſe I have a good and gracious Maſter. This hath ſtill been the ground of the Saints confidence.

It exhorteth us to uſe this encouragement to bring ourƲſe 2. Souls into the preſence of God: Think of the mercies of God; The vile abuſe of this doctrine hath brought a ſuſpition and prejudice upon it: but children muſt not refuſe their bread becauſe dogs catch at it. When B…n…adad was dejected, and in danger not only of loſing his Kingdom, but his life, his ſervants comforted him with this fame, 1 Kings 20. 31. We have heard that the Kings of Iſrael are merciful Kings. You have heard how the God of Iſrael delighteth in mercy: When you come for mercy, you ſpeak to his very bowels. You ſhall read in 2 Sam. 14. 1. that when Joab perceived the Kings heart was to Abſalom, then he ſetteth the woman of Tec…ah a begging: The Kings heart is to ſhew mercy; he hath *Ezek 18 21.ſworn, that he hath no pleaſure in his deſtruction; therefore take courage and come to him: He hath ſent Chriſt to you, as a pledg of his good-will and mercy, why will you not come to him? He that had Love enough to give us Chriſt, hath Bowels enough to give us Pardon, and Bounty enough to give us Heaven, and what ever we ſtand in need of: Fear not his Juſtice, *Rom. 3. 25, 26. and 1 John 1 9.Juſtice and Mercy are made friends, Chriſt hath taken up the quarrel between them, ſo that nothing hindereth but that God may act according to the natural inclination of his own grace. And let not the multitude of your ſins diſcourage you; The free gift is of many offences to Juſtification, Rom. 5. 16. Take it for the offences of many perſons (as the Context ſeemeth to carry it) and 'tis an encouragement to think of the multiplyed inſtances of Mercy, and how many monuments of free-grace we ſhall ſee when we come to Heaven, and that all this while Mercy is not tyred. Or take it for the many offences of the ſame perſon, and ſtill 'tis an encouragement, that Mercy can ſo often bear with our vanity and folly, and not only pardon ſeveral ſorts of ſin, but frequent relapſes into the ſame ſin; He will multiply to pardin, Iſai. 55. 7. If the Soul ſtill draw back, and be under diſcouragement, conſider your own need: If the Lord were never ſo tenacious, and hard to be intreated, yet ſuch is your need that you ſhould follow him with unceſſant complaints. 'Tis blaſphemy to wrong his mercy by leſſening thoughts: But grant the ſinner his ſuppoſition, yet you ſhould be inſtant, and try what he will do for importunities ſake. See Luk. 11. 8. foreign and Luk. 18. 5. foreign, &c. In thoſe Parables there is a kind of condeſcention and yeilding to our unbelief; as if the Lord had ſaid, If you will not beleeve all this that is ſaid concerning my Mercy, yet your want is great, that is enough to make you earneſt and frequent in your addreſſes to me; come and ſee what I will do for your importunity; the unjuſt Judg was moved with the widows clamour: be it as you imagine, that I have no bowels for creatures miſeries, nor ears for their requeſts, which yet is a blaſphemy confuted by every object in the world, the *Iob 38. 41. Mat. 6. 26. Luke 12. 2….young Ravens will tell you otherwiſe: but be it ſo, you are undone if I be not merciful; ſee what I will do for conſtant asking. Upon all theſe encouragements be perſwaded to make an eſſay: faith at firſt ſtandeth but upon one weak foot; †Jonah 3. 10. …o…l 2. 14.Who knoweth but that God will be gracious? There is encouragement enough to venture, though we do not know what will come of it: Take up a reſolution to make tryal; you will find better welcome then you can expect; God deſires to exerciſe mercy as much as you deſire to feel it.

It preſſeth us in all our enjoyments to acknowledg Mercy: Ʋſe 3.*Epheſ. 2. 4. 1 Tim. …. 13 Gen 33 6 Phil. 2 27.The Saints are wont to do ſo: 'Tis good to refer all things to their head and proper fountain: Every thing that we enjoy is the fruit of Mercy, eſpecially ſaving grace. 'Tis a ſure ſign a man hath received no benefit by grace, if his heart be not ſtirred up to praiſe it. We have cauſe to praiſe God for his mercy above the Angels; I mean not only the bad Angels, with whom God entered not into a treaty, he dealt with them in juſtice, and not in mercy; but even the good Angels in ſome reſpects we have more cauſe to bleſs God then they have: Gratitude reſpecteth the freeneſs and graciouſneſs in giving, rather then the greatneſs of the benefit. God was bountiful to the Angels in making them ſuch excellent creatures out of nothing; but he is merciful to us, notwithſtanding the demerit of our ſins. There was no let in his doing good to the Angels, Goodneſs floweth out freely from an holy God to righteous creatures; but wronged Juſtice interpoſed, and put in a bar againſt us; ſo that his Juſtice muſt be ſatisfied, before Mercy can have a free courſe. We are a generation of ſinful men, the wretched off-ſpring of fallen Adam; we had forſaken God, and caſt him off, which the Angels had not; and therefore though they have a large experience of Gods goodneſs, yet they wonder at the grace ſhewed to us, 1 Pet. 1. 12. But now much more is this mercy to be acknowledged, if we conſider the difference between us and other men, who it may be excelled us in moral accompliſhments; but God hath paſſed them by, chooſing us poor things of nought, poor baſe creatures, that the glory might entirely redound to his own grace. But eſpecially ſhould this Mercy affect us, when it hath made a diſtinction between us and others that were involved in the ſame guilt; when one is taken, and another left; as the bad thief went to his own place, when the good thief was taken to Paradiſe; and many of Gods Elect were as deep in ſin as thoſe in Hell: I ſay, in all ſuch caſes we ſhould ſtill be crying out, Mercy, mercy; for certainly Juſtice could make no ſuch diſtinction; it awardeth a like puniſhment to all that are found in a like crime; but Gods infinite and eternal Mercy only maketh the difference.

'Tis Caution; Do not wrong Grace and Mercy, if it beƲſe 4. the cauſe of all the good which we enjoy: this is to cloſe up the Fountain, and to make Mercy our Enemy; and if Mercy be our Enemy, who ſhall plead for us? If Mercy be an Accuſer, where ſhall we get an Advocate? But how do we wrong Grace? I anſwer, Partly by neglecting the offers of it, when you make God ſpeak in vain, 2 Cor. 6. 2. 'Tis a great affront we put upon God, to deſpiſe him, when he ſpeaketh to us in the ſtill voyce, and all the woi…gs and pleading of Mercy do not move to look after our Salvation; though you do not despiſe, there is danger in bare *So thoſe in Matthew did not deny, but make excuſe, foreign, Matth. 22. 5 They would not take it into their care and thoughts.neglect, Heb. 2. 3. When all the charms of Mercy do no more work with you, then a ſtory of golden mountains, or Rubies and Diamonds faln from Heaven in a night dream; this neglect argueth a greater ſuſpition and diſtruſt of Gods mercy, then doubts and troubles of Conſcience do; Mercy ſpeaketh to them, and they do not think the meſſage worth the hearing or regarding. Again, You wrong Grace by refuſing it out of legal dejection, for by this means you ſtraiten the riches, and darken the glory of it; as if there were not more in Grace then there is in ſin; or as if an Emperors Revenue could not diſcharge a beggars debt: The Prodigal could ſay, there was bread enough in his fathers houſe: If we periſh, 'tis not for want of mercy, but for want of faith: Grace is Gods treaſure; he is rich in mercy, Epheſ. 2. 4. As far as we ſtraiten grace, we make him a poorer God. Again, We wrong Grace and Mercy by intercepting the glory of it: 'Tis the greateſt ſacriledg that can be, to rob God of his Glory, eſpecially of the glory of his Grace; for that's his great aim in all his tranſactions with man to make his Grace and Mercy glorious; ſee Epheſ. 1. 6. Now when you think God accepteth you rather then others for ſome worth and good qualities that he ſeeth in you more then others; it may be in this light of the Goſpel which we now enjoy ſuch thoughts are not expreſſed, but *Deut. 9 4.if they lurk ſecretly in the heart, you think God foreſaw you would bring him more glory; you take the Crown from Grace's head, and put it upon your own. So alſo you wrong Grace when you aſcribe any thing to your power and ſtrength: as Joab ſent for David to take the honour of winning Rabbath, 2 Sam. 12. 28. Leſt I take the City, and it be called after my own name: So ſend for God to take the honour; Not I, but grace, 1 Cor. 15. 10. Throw the Crown at Grace's feet: The induſtrious ſervant ſaid, Thy pound hath gained ten pounds, Luke 19. 16. not my induſtry, but thy pound. Once more, We wrong Grace by turning it into wantonneſs; ſee Verſ. 4. 'tis made there to be an heavy charge and black note; when men preſume on Grace, and uſe it only as a dung-cart to carry away their filth; Grace muſt bear all, and pardon all: as riotous children that have a rich father care not how they ſpend, his eſtate ſhall pay for all. 'Tis a mighty wrong to Grace, this, when you make it pliable to ſuch vile purpoſes, and father the baſtards of your own carnal hearts upon Gospel encouragements: 'Tis the Devils Covenant, not Gods, when you think that you may live as you liſt, be at your own dispoſe, and mercy ſhall be at your beck, and you ſhall have comfort when you pleaſe, and that you may ſin freely becauſe God pardoneth freely, as if Mercy gave you a priviledg and liberty to ſin. In ſhort, If a man ſlackens any part of his duty for Mercy's ſake, or lets looſe the reins to vile affections with more freedom, upon the preſumption that God will not be rigorous, he wrongeth Grace exceedingly; I ſay, if he grow more careleſs, ſecure, negligent, not ſo conſtant in duty, not ſo watchful and ſtrict in converſation, or abateth ought of his humiliation for ſin, he is a ſpider that ſucketh poyſon out of this flower. Laſtly, We wrong Grace by ſlighting it after a taſte: At firſt coming to Chriſt, we make an eſſay and tryal, and uſually then God giveth us *1 Pet. 2. 3 Heb. 6. 4, 5. 6.a taſte to engage us to look for more: Now after tryal you are not ſatisfied, but return to your ſinful courſes again; and ſo do as it were proclaim to the World that you found carnal comforts and pleaſures to be better then communion with God: This is but the interpretation of your Apoſtacy. The whole aim of the Word is to perſwade us to make tryal of the ſweetneſs of Grace; Now you that have once taſted of it, and grow weary, do by your practiſe tell the World that there is no ſweetneſs in it at all, which is a great wrong to Grace and Mercy.

'Tis high time now to ſpeak of the ſecond thing prayed for, which is Peace; Whence obſerve, That Peace is a great Obſervat.Bleſſing, one of the main Priviledges of the Gospel.

I ſhall, firſt, Shew you what it is: Secondly, Give you ſome Obſervations concerning it; and thirdly, Come to Application.

1. What it is; 'Tis a tranquillity of mind, ariſing from the ſenſe of a ſure eſtate with God. To this Peace two things concur. Firſt, A ſure eſtate, or terms of amity with God: this is called in Scripture peace with God, and is the immediate effect and fruit of actual Juſtification, Rom. 5. 1. And then ſecondly, There is a ſenſe of this ſure eſtate, or the reflex of this amity upon the Conſcience, and is uſually called peace of Conſcience, and is a ſpecial priviledg of Chriſts ſpiritual Kingdom: ſee Rom. 14. 17. the Apoſtle ſpeaketh there of a peace which is ranked with joy in the Holy Ghoſt. But it will be better opened to you in the enſuing Propoſitions.

1. Man by Nature is at enmity with God, and upon ill terms with him. When we loſt Gods Image, we loſt his favour. This enmity is mutual; Man is an enemy to God, and God is an enemy to man: On Gods part there is wrath, which is all that we are born to by Nature, Epheſ. 2. 3. and on mans part there is hatred; we hate God, becauſe we love ſin, Col. 1. 21. Gods enmity is ſuſpended in the day of his patience; Now and then Wrath breaketh out, but 'tis not executed to the full; ſentence is paſt, but not executed: nay it may be reverſed if we take ſanctuary at Grace; for God is now upon a treaty with us, or offer of peace; therefore 'tis ſaid, Peace on Earth, Luke 2. 14. The next World is a time of vengeance and recompence; but during our earthly ſtate God woeth us and enviteth us to lay down the weapons of our defiance, and accept of terms of Peace: Thus matters ſtand on Gods part. But now on our part this enmity is carryed on with a great deal of ſpight; We ſeek to deſtroy God, and to deface all the memorials of him that are impreſſed upon the Conſcience; we ungod him in our thoughts and affections: 'tis a pleaſing thought to us to ſuppoſe if there were no God; as guilty priſoners wiſh there were no Judg, no Aſſizes, that they may not be called to account.

2. Man being at enmity with God, all Gods creatures are at enmity with him: Angels, men fire, ayr, water, they are all at Gods beck, and are ready to deſtroy man when ever the Lord biddeth them; as good Subjects take part with their Prince againſt Rebels: The Angels harken for the voyce of his Word, Pſal. 103. If he do but hiſs for the fly of Egypt, Iſa. 7▪ 'tis ready preſently: 'Tis ill conteſting with him that can command Legions; The fire ſaith, Let me burn his houſe or dwelling place; the water ſaith, Let me drown his ſhips; the Earth, Let me ſwallow him up quick as I did Corah and his complices. Certainly the Lord cannot want inſtruments of Vengeance: Man as Gods creature is his own enemy: God needeth not fetch forces from without, there is enough within; the humors of the body, the paſſions of the mind, all theſe are willing to ſerve God as creatures for our puniſhment: ſo that if God ſhould but arm our own thoughts, our own affections againſt us, man is ſoon overwhelmed: Who can bear the wounds given him by his own Conſcience?

3. We being in this eſtate, can only be reconciled by Jeſus Chriſt: He obtaineth it by his Merit, and conferreth it by his Power. For his Merit, ſee Col. 1. 20. and Iſai. 53. 5. The chaſtiſement of our Peace was upon him: It will not ſtand with the Majeſty of God to make Peace with us without ſatisfaction: That there might be no wrong done to his Soveraignty, his Law, his Truth, his Juſtice, his Holineſs, it was meet that we ſhould be chaſtiſed either in our own perſons or in our Surety; and alſo all the notions of the Godhead are kept inviolable. Then for his Power; He worketh it at firſt, and then maintaineth and keepeth it afoot between God and us: He worketh it at firſt, and bringeth it about thus, by opening the Goſpel, wherein God is revealed as pacified in Chriſt; which is the only doctrine that can calm the Conſcience, and eſtabliſh the Soul in peace and hope: All falſe Religions are accompanied with ſcruples and jealouſies, Jer. 6. 16. there is no reſt for the Soul. And then he applyeth the Goſpel by his Spirit: The Goſpel is a ſoveraign Plaiſter, but Chriſts own hand muſt make it ſtick. There is a double ground of enmity in mans heart, the guilt and power of ſin; Chriſt wipeth guilt out of the conſcience by the application of his own blood, and weakeneth the power of ſin more and more: Sin is the Makebate, and Chriſt is the Prince of Peace, Iſa 9. 6. The great end for which God ſet him up, was to plant grace in our hearts, and ſo to work a friendſhip between God and us. But Chriſt is not only the Author, but the great Conſervator of the Peace between us and Heaven, Partly by his Interceſſion: as forreign States have their Agents in Princes Courts to preſerve a mutual Correſpondence; ſo Chriſt taketh up all differences that fall out between us and God, that no breach may enſue, Heb. 9. 24. Partly by a further declaration of Gods love to the conſcience, Iſai. 26. 3. Partly by ſtirring us up to watchfulneſs, that no occaſion may be given on our part by returning to folly, Pſal. 85. 8. Thus you ſee what Chriſt doth; all is briefly ſummed up by the Apoſtle in 2 Cor. 5. 19. God was in Chriſt reconciling the World: Where note, that our peace with God is a reconciliation or a peace after a breach, and this reconciliation is mutual; God appeareth in a form of grace and mercy to us, and we lay down cur enmity againſt God; he is gracious to us, and we love and ſerve him: only obſerve, that God beginneth firſt, though he the wronged party; he was reconciling: And mark again, 'tis in Chriſt, to ſhew 'tis ſure: Thoſe that are reconciled to men, are ſtill in …mbrage and ſuſpition with them; they that have once been enemies, they may be again, therefore they do not return to perfect grace; When the wound is cured, the ſcars remain: But our reconciliation with God 'tis like the ſodering of a veſſel, which is ſtrongeſt in the crack; or as a leg broken, if well ſet, it is the ſtronger: ſo are vve upon firmer terms then vve vvere in innocency; there vvas a poſſibility of being at odds vvith God, vvhichwhich is novv taken avvay.

4. God being reconciled in Chriſt, all things elſe are at peace with us: For his League vvith us is offenſive and defenſive. Tranquillu… Deus tranquillat omnia.My horſes are as thy horſes, and my chariots as thy chariots: God and all his Confederates are in the League, or rather God and all his Subjects: as a Prince doth not only contract for his perſon, but his ſubjects and eſtates. Angels are at peace vvith us; in ſtead of being Inſtruments of Vengeance, they become miniſtring Spirits, Heb. 1. 14. A Chriſtian hath an inviſible guard; Satan is ſenſible of it, though vve be not; he ſaith of Job, Thou haſt hedged him round about: Gods heirs are vvell attended; Angels vvait upon them at Chriſts direction. Other creatures ſerve us, as if they vvere in League and Covenant vvith us; Stars, Winds, Seas, Beaſts: Job 5. 23. Thou ſhalt be in league with the ſtones of the field, and the beaſts ſhall be at peace with thee: They are included in Gods League; vvhichwhich is as much as if there vvere an expreſs Covenant betvveen us and them, that they ſhall not do us harm; they are at the beck of Providence, and therefore ſo far as it conduceth to our good, at our ſervice: So Hoſea 2. 18. I will make a Covenant for them with the beaſts of the field, and the fowls of the Heaven, &c. So for men, they are wolves one to another, yet God can change them: The Goſpel civillizeth, and pulleth the beaſt out of mens boſoms vvhere it vvorketh leaſt: ſee Iſai. 11. 7▪ 8, 9. The hearts of men are in Gods hands; he can either deſtroy their perſons, or reſtrain their rage, or turn out their reſpects to you: When a mans ways pleaſe the Lord, he maketh his enemies to be at peace with him, Prov. 16. 17. We think to carry all by force and violence many times, but obedience to God is the beſt vvay to gain the reſpects of men; as a key openeth a door ſooner then an Iron bar: If you be in vvith God, you ſtop enmity and ſtrife at the Fountain head. So for peace with the Saints; Jeſus Chriſt breaketh down the partition wall, Epheſ. 2. 16, 17, 18. removeth prejudices and jealouſies, changeth intereſts, cleareth up truths, and by his Spirit meekeneth their hearts that they be at one: Surely *Eodem ſanguine Chriſti g…u…ti. Aug. Confeſſ. de ſeipſo & Alipio.his Blood is the beſt cement and bond of friendſhip: Chriſt hath called us into a Body, that there might be peace in the Church, Col. 3. 15. Brothers have defaced the feelings of Nature, but fellow-members are wont to care one for another: Peace with fellow Saints was his dying charge, his legacy, John 14. 27. his prayer, John 17. and his conſtant care now he is in Heaven. Then for peace with our ſelves; Sin rendeth and teereth a ma▪ from himſelf, it maketh a mutiny in his own heart, Rom. 2. 15. thoughts accuſing and excuſing by turns, foreign ▪ A man and his conſcience are at odds, and a man and his affections: Now we being reconciled to God, the foundation is layd for peace of Conſcience, that we and our hearts may talk together as loving friends, without ſcolding, without reproaching And then Grace giveth us a calm and contented ſpirit, which eaſeth us of a great deal of trouble; for a diſcontented man is his own burden: We need the peace of God not only in our conſciences, but to bear rule in our hearts, Col. 3. 16. that we may refer all matters to Gods diſpoſal, Pſal. 4. 8.

5. Though all things are at peace with us, yet ſome troubles are left for our exerciſe, but not for our hurt and deſtruction. The peace of God 'tis a very riddle, Phil. 4. 7. It paſſeth all underſtanding: To ſenſe who more wretched then Gods children, hated, reviled, perſecuted, afflicted? How are they are at peace with God and all his creatures? I anſwer, The priviledges of Chriſts Kingdom are ſpiritual; what ever troubleth the Saints, nothing can harm them, 1 Pet. 3. 13. they may harm the man, but not the Chriſtian: All things are at peace vvith them, becauſe they are at the diſpoſal of a wiſe and gracious Providence, and cannot do hurt to the better part; they vvork for good. Death is at peace vvith them, vvhichwhich doth the greateſt hurt to the body: Ask old Simeon, and he'l tell you ſo, Luke 2. 29. Lord, now letteſt thou thy ſervant depart in peace, &c. They are ſent for by their friend; the King of fears is a grim meſſenger, but they knovv his errand, and therefore are not afraid.

6. In Heaven there is a perfect Peace; In the nevv Jeruſalem all is quiet: 'Tis juſt with God to give you that are troubled foreign, reſt, 2 Theſ. 1. 7. And there is a reſt that remaineth for the children of God, Heb. 4. 9. there vve reſt both from our ſorrows and our labours; there is no trouble nor affliction more; all priviledges are at the height; no more apprehenſions of Gods Wrath, fears of death: there vve are not only free from hurt, but danger; our exerciſe is at end: there vve do immediately behold the Kings face, vvhichwhich is not granted us here; novv vve are in Abſaloms condition, pardoned, reconciled, but cannot ſee the Kings face. So much for the nature of this Peace, and the Obſervations that open it to you. Let us novv apply all.

If Peace be ſuch an excellent Bleſſing, and a main priviledgƲſe 1. Tryal. of the Goſpel, then it puts us upon tryal; Are vve at peace vvith God through Chriſt? If it be ſo, then, 1. Enmity is layd aſide; Gods enemies vvill be yours, and yours vvill be Gods; otherwiſe what peace? What do we talk of peace with God, as long as we are in league with Gods enemy? What peace as long as the whoredoms of thy mother Jezabel are ſo many? Our League with God is defenſive and offenſive: *Pax noſtra bellum contra Satan…m. Tertul. ad Martyras.There is a war with Satan, if we be at peace with God: The ſpiritual conflict is the beſt evidence we have of our unity with God. With the wicked God is at open war; There is no peace, &c. Iſai. 57. 20. The Devil may be at a ſecret peace with them, but God is at diſtance, and abhorreth all communion with them. Chriſt is called the Prince of Peace, Iſai. 9. 6. but 'tis to thoſe that ſubmit to his Government, to his Subjects, he ſaith, Take my yoke upon you, and ye ſhall find reſt, Mat. 11. 29. We are not in a capacity to receive this Bleſſing, till we take an oath of allegiance to Chriſt, and continue in obedience to him. 2. The next Note is, delight in communion with God: Job 22. Acquaint thy ſelf with him and be at peace. A man that is at peace with God, will be often in his company: Bondage and ſervile awe keepeth us out of Gods preſence; We cannot come to him, becauſe we cannot come in peace. A man never delighteth in duties of commerce with God, when either he hath a falſe peace or no peace: Duties diſturb a falſe peace; and when we are raw and ſour, we are unfit for work. When a Peace is concluded between Nations that were before at War, Trading is revived: ſo will it be between God and you; commerce will be revived, and you will be trading into Heaven, that you may bring avvay rich treaſures of grace and comfort.

It preſſeth us to make peace vvith God by Chriſt: WeƲſe 2. Exhortation. ſpeak to tvvo ſorts, the careleſs and the diſtreſſed. 1. To the careleſs; Conſider, you are born enemies to God: They that loved him from their cradle upvvard, never loved him: You muſt make peace vvith God, for you cannot maintain war againſt him; Are you ſtronger then he? What vvill you arm? luſts againſt Angels? And do you knovv the terror of his wrath? one ſpark of it is enough to drink up all your blood and ſpirits, Job 6. 4. The preſent life is but a vapor, ſoon gone: If God be angry, he can arm the leaſt creature to kill you: The vvhole Creation taketh part vvith God; Adrian vvas ſtrangled with a Gnat. But death vvill not end your ſorrovvs; none can puniſh their enemies as God can; he can ruine your body and ſoul for ever and for ever: Hovv vvill you ſcreech and howl like Dragons? But your torments are vvithout end and vvithout eaſe: Be vviſe then, and do not ſleep vvhen your *Pet. 2. 3.damnation ſleepeth not; novv is the time to make your peace vvith God; Ah that you knew in this your day the things that belong to your peace, Luk. 19. 41. Peace muſt be had novv, or elſe it can never be had hereafter; the day of patience vvill not alvvays laſt; therefore let us get into the Ark before the Flood cometh: Tis a dreadful thing to be under the Wrath of God, and you knovv not hovv ſoon it vvill light; our care ſhould be to be found of him in peace, 2 Pet. 3. 14. Chriſt is novv a Saviour, then a Judg; You vvill yell and howl for mercy vvhen 'tis too late. 2. I am to ſpeak to diſtreſſed Conſciences; Lift up your heads, God offereth you peace, he ſent Angels from Heaven to proclaim it, Luke 2. 14. The ground of the offer is good-will, and the end of the offer is only his own glory; God hath no other reaſons to move him to it but his own good-will, and no other aim then to glorifie his grace; ſee Epheſ. 1. 6. and therefore take hold of his Covenant of Peace, as 'tis called, Iſai. 54. 10. He is content we ſhall have peace upon theſe terms, and peace aſſured us by Covenant. Certainly 'tis not a duty to doubt, nor a thing acceptable to God, that we ſhould always be upon terms of perplexity, and keep Conſcience raw with a ſenſe of wrath and ſin: Wherefore did Chriſt bear the chaſtiſement of our Peace? God is more pleaſed with a chearful confidence then a ſervile ſpirit full of bondage and fear.

'Tis Caution: If Peace be a priviledg of the Goſpel, letƲſe 3. us take care that we ſettle upon a right Peace, leſt we miſtake a Judgment for a Bleſſing. 'Tis the greateſt Judgment that can be, to be given up to our own ſecure preſumptions, and to be lulled aſleep with a falſe peace. When the pulſe doth not beat, the body is in a dangerous eſtate; ſo when Conſcience is benummed, and ſuiteth not, 'tis very ſad. The Grounds of a falſe and carnal Peace, are, 1. Ignorance of our condition: Many go hoodwink'd to Hell; a little light breaking in would trouble all, Rom. 7. 9. Sluttiſh corners are not ſeen in the dark *Iniqua lex eſt quae ſe exquinari non patitur. Tertul. Apol.: Things are naught that cannot brook a tryal: So you may know that 'tis very bad with men, when they will not come to the light, John 3. 20. or cannot endure to be alone, leſt Conſcience ſhould return up it ſelf, and they be forced to look inward; their confidence is ſupported by meer ignorance. 2. Senſuality; Some mens lives are nothing elſe but a diverſion from one pleaſure to another, that they may put off that which they cannot put away; there is bondage in their Conſciences, and they are loth to take notice of it: Amos 6. 3. They drink wine in bowls, and put far away the evil day: This is to quench the ſpirit without a metaphor: All their pleaſures are but ſtoln waters, and bread eaten in ſecret; frisks of mirth, when they can get Conſcience aſleep: Ca…ns heart was a trouble to him, therefore he falleth a building of Cities: Saul to cure the evil ſpirit ran to his Muſick; and ſo uſually men choak Conſcience either with buſineſs or pleaſures▪ 3. From formality and ſlightneſs in the ſpiritual life: Firſt, Either they do not ſeriouſly perform duty; that will make men ſee what carnal unſavory ſapleſs ſpirits they have: He that never ſtirreth, doth not feel the lameneſs of his joynts: Formal duties make men the more ſecure; as the Phariſee thought himſelf in a good caſe, becauſe, &c. Luke 18. 11. but ſpiritual duties ſearch us to the purpoſe, as new wine doth old bottles. Or elſe ſecondly, They do not exasperate their luſts, and ſeriouſly reſiſt ſin: Tumult is made by oppoſition. When a man yeildeth to Satan, no wonder that Satan lets him alone: Luke 11. 21. The goods are in peace, becauſe the Devils poſſeſſion is not diſturbed; he rageth moſt when his Kingdom is tottering Rev. 12. 12. Pleaſe the worſt natures, and they will not trouble you: There is no tempeſt where wind and tyde go together: You let Satan alone, and he lets you alone; this is a peace that will end in trouble.

I now come to ſpeak of the third thing prayed for, andLove. that is Love, which (being taken here not for Gods love to us, but our love to God) may be thus defined; 'Tis a gracious and Definition.holy affection, which the Soul upon the apprehenſion of Gods love in Chriſt, returneth back to God again by his own grace. The1. Grounds & Cauſes of it. Grounds and Cauſes of it are two; the one worketh by way of argument and ſwaſion, the other by way of efficacy and power.

1. It ariſeth from the ſenſe and apprehenſions of Gods love in Chriſt. Love is like a Diamond, that is not wrought upon but by its own duſt: 1 John 4. 19. We love him, becauſe he loved us firſt. Love is like an eccho, it returneth what it receiveth; 'tis a reflex, a reverberation, or a caſting back of Gods beam and flame upon himſelf. The cold wall ſendeth back no reflex of heat till the Sun ſhine upon it, and warm it firſt: ſo neither do we love God till the Soul be firſt filled with a ſenſe of his Love: And as *Radius reflexus languet.rays in their relection are more faint and cold; ſo our love to God is much weaker then Gods love to us. Valdeſſo ſaith, God loveth the loweſt Saint more then the higheſt Angel loveth God. Once more, The more direct the ſtroke and beam is upon the wall, or any other ſolid body, the ſtronger always is the reflection; ſo the more ſenſe we have of the love of God, the ſtronger is our love to him.

2. The next Cauſe of Love is the grace of God: there is not only an apprehenſion of Love, but the force of the Spirit goeth along with it: Our thoughts, our diſcourſes upon the love of God to us in Chriſt, nay our ſenſe and feeling of it, is not enough to beget this grace in us. Love is a pure flame, that muſt be kindled from above, as the Veſtal fire by a Sunbeam. 1 John 4. 7. Love is of God; that is, of a celeſtial or heavenly original. There is in the Soul naturally an *Rom. 1. 30. foreign.hatred of God, and a proneneſs to mingle with preſent comforts, which can only be cured by the Spirit of grace: Our naked apprehenſions will not break the force of natural enmity; and 'tis God that muſt circumciſe and pare away the foreskin of the heart before we can love him, Deut. 30. 6. There is a natural proneneſs to dote upon the creature, and hate the Creator. Baſe creatures neglect God, and pollute themſelves with one another; and there is no help for it till the heart be over-powered by grace. Thus for the Cauſes of Love.

The Object of Love is God himſelf; not meerly as conſidered in himſelf, for ſo he is terrible to the creature; but as God in Chriſt, for ſo he will be known and reſpected by us in the Goſpel, and ſo we have the higheſt engagement to love him; not only upon the reſpects of Nature, as our Creator, but of Grace, as our God and Father in Chriſt. Now God is the ſupream Object of Love, and other things are loved for Gods ſake, becauſe of that of God which we find in them: as his Word, which is the Copy of his Holineſs; his engraven Image; as the Coyn beareth the image of the Prince; ſo 'tis ſaid, Pſal. 119. 47. I will delight my ſelf in thy Commandments which I have loved. And then his Saints, which are his living Image, as children reſemble their father; ſo 'tis ſaid, Pſal. 16. 3. To the Saints, and to the excellent of the Earth, in whom is my delight. And then other men, becauſe of his Command, 1 Pet. 1. 5. Add to brotherly-kindneſs, love. So his creatures, becauſe in them we enjoy God, the effects of his Bounty. But chiefly his Ordinances, as they exhibit more of God then the creatures can: So that Love reſpects God and other things for Gods ſake.

Again, In the Deſcription I take notice of the eſſence or formal nature of it, and call it the return of a gracious and holy affection to God. Love is carryed out to its Object two ways, by deſire and delight: Our neceſſity and need of God is the ground of deſire; and our propriety and intereſt is the ground of delight: Deſires are the feet of love, by which it runneth after its Object; and delight is the reſt and contentment of the Soul in the enjoyment of it: Becauſe of our imperfect fruition in this life, Love bewrayeth it ſelf by deſires moſtly, or purſuing after God: See Pſal. 63. 8. My heart followeth hard after thee: It noteth thoſe ſallies and earneſt egreſſions of Soul after the Lord, that we may have more communion and fellowſhip with him. In ſhort, the radical (if I may ſo ſpeak) and principal diſpoſition of Love is a deſire of Ʋnion; for all other effects of love flow from it: This is that makes the Soul to prize the Ordinances, becauſe God is to be enjoyed there; and theſe are means of communion with him; Pſal. 26. 8. I have loved the place where thine honour dwelleth. This maketh ſin terrible, becauſe it ſeparateth from God, Iſai. 59. 2. This maketh Heaven amiable; the faireſt part of our portion in Heaven is a cloſer and nearer communion with Chriſt, Phil. 1. 23. This maketh the day of Judgment ſweet, for then we ſhall meet with our Beloved in the ayr, 2 Tim. 4. 18. In ſhort, this maketh the Soul to take ſuch contentment in thinking of God, and ſpeaking of God; 'tis the feaſt of the Soul; My meditation of him ſhall be ſweet, Pſal. 104. 34. Their Souls cannot have a greater ſolace then to think what a God they have in Chriſt.

Having in ſome manner deſcribed the Love of God, letReaſons why we muſt love God. 1. God hath commended it. me uſe ſome Arguments to preſs you to it.

Firſt, God hath commanded it: The ſum of the Law is Love. When the Scribe came to Chriſt, Mat. 22. 36. Maſter, which is the great Commandment in the Law? Jeſus ſaid unto him, Thou ſhalt love the Lord thy God with all thy heart, and all thy ſoul, and all thy might: Mark, this is the firſt and great Commandment, to love God; 'Tis not a ſour Command, but ſweet and profitable: God might have burdened us with other manner of Precepts, conſidering his abſolute right; to offer our children in ſacrifice, to mangle our fleſh with whips and ſcourges; but theſe are cruelties proper to the Devils worſhip. The Lord is a gentle Maſter, and only deſireth the love of his ſervants; we have cauſe to thank him for ſuch a gracious Precept. If he ſhould require us not to love him, this were Hell it ſelf; that is the Hell of Hell, that they which are there do not love God. 'Tis our priviledg as much as our duty. God loveth all his creatures, but hath commanded none to love him again but man and Angels; ſo that it is the great priviledg of the Saints, to love God. It had been a great favour if God had given us leave to love him: as it would be a great favour if a King ſhould give leave to one of his meaneſt Subjects to have the key of his privy Chamber, to come to him and viſit him, and be familiar with him when he pleaſeth; how would this be talked of in the world! yet this is not ſo wonderful, ſince the King and the Peaſant are both men; in their natural being they are equal, though in their civil diſtinction and condition of life there be a difference. But what a favour is this, that he who is the King of Kings, and Lord of Lords, doth not only permit his creature made by his own hands to come to him, and love him, and deal with him when he pleaſeth, but hath expreſly commanded it? nay this is the great Commandment: Certainly God is very deſirous of our love, when he layeth ſuch an obligation upon us: Was there ever ſuch a Maſter, that made this to be his ſervants chiefeſt duty, that they ſhould love him? Again, I obſerve in Gods Command that the Precept runneth thus, Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy might. The Lord would not loſe one grain of the creatures love; Surely he valued it, when he is ſo ſollicitous about it. If we ſhould ſee a wiſe man careful to preſerve the reliques of what we counted a neglected weed, it would make us think there were ſomewhat in it. We laviſh away our love upon trifles, and God prizeth every grain of it: you ſee he ſpeaketh as if he would not loſe one duſt of love; all thy ſoul, all thy heart, and all thy might. When he biddeth us love our neighbor, he ſets limits to it, Thou ſhalt love thy neighbor as thy ſelf; but when he biddeth us love God, he requireth all the heart: The only meaſure is to love him without meaſure. The next place that I ſhall take notice of, where the Precept is recorded, is Deut. 10. 12. And now Iſrael, what doth the Lord require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to ſerve the Lord with all thy heart, and with all thy ſoul? God doth not require of us things without the ſphere of duty; that we ſhould go into the depths of the Sea, toſs mountains in the ayr, pluck the ſtars from Heaven, &c. theſe things lie out of the power of man: He doth not require of us barbarous auſterities▪ to offer our firſt-born, to lance our ſelves, to mangle our fleſh with whips and ſcourges: He doth not require of us abſolutely ſuch things which ſome men can and ought to perform; not ſuch a meaſure of alms, what then would become of the poor? not ſuch a degree of wiſdom and learning, what then would become of the ſimple and unlearned? But O Iſrael, what hath the Lord required of thee, but that thou ſhouldſt love the Lord thy God? A duty to be performed by poor and rich, learned and unlearned; what ever their eſtate and condition be, they may all love God: There are many in Heaven that never were in a condition to give, but to receive, that were never learned, and skilled in ſciences, but none that never loved God.

Secondly, God hath deſerved love. Let us a little take notice2 Reaſon, God hath deſerved it. of Gods love to us; He beginneth, and loveth us, that we may love him again, 1 John 4. 19. If God ſhould hate us, we were bound to love him, becauſe of his excellency, and becauſe of our duty and obligation as we are creatures; how much more when God hath loved us, and beſtowed ſo many benefits upon us? Love is an affection which God will have repayed in kind: When he chideth us, he doth not expect that we ſhould chide him again; when he judgeth us, we muſt not judg him again: in theſe things the creature is not to retaliate: 'Tis true, we do it too often, but ſtill to our …oſs and blame. But now when he loveth us, he willeth us to love him again; he loveth us for no other cauſe but that he may be loved; Love muſt be payd in kind: As water is caſt into a Pump when the ſprings lie low to bring up more water; ſo God ſheddeth abroad his love into our hearts, that our love may riſe up to him again by way of gratitude and recompence. Now in the Love of God we may take notice of the

1. Properties and of it.

2. Effects of it.

Firſt, For the Properties of Gods Love, conſider,Properties of Gods Love. 1. The Ancientneſs.

1. The Ancientneſs of it; Pſal. 103. 17. From everlaſting to everlaſting, &c. With reverence we may ſpeak, ever ſince God was God he was our God: You may track his Love from one Eternity to another; Before the world was he loved us, and when the world is no more he loveth us ſtill: His Love began in eternal purpoſes of Grace, and it endeth in our eternal poſſeſſion of Glory. 'Tis not a thing of yeſterday; he is our ancient Friend; He loved us not only before we were lovely, but before we were at all. We adjourn and put off our love of God to old age, and thruſt it into a narrow corner: When we have waſted and ſpent our ſtrength in the world, we dream of a devout retirement: But the Lord thinketh he could never love us early enough; From everlaſting to everlaſting, &c. We receive the fruits and effects of Love in time, but all cometh out of Gods ancient and eternal Love; this grace was provided for us before we were born. Yea look upon Gods Love in time; how merciful was God to us before we could ſhew the leaſt ſign of thankefulneſs to him? He loved us a long time before ever we had a thought of him: In infancy we could not ſo much as know that he loved us: When we came to years of diſcretion, we knew how to offend him, before we knew how to love and ſerve him: How many are there of whom it may be ſaid, God is not in all their thoughts? and yet all this while God hath thoughts of peace and bleſſing towards them.

2. Conſider the Freeneſs of Gods Love: The value of all2 The Freeneſs. benefits ariſeth from the neceſſity of him that receiveth, and the good-will of him that giveth. God wanted not us, our love is no benefit to him; but we wanted him, we are undone without him; yet he hath more delight in pardoning then we in ſalvation, and he is more ready to give then we…ii … to ask: He often calleth upon us to call upon him; as if he were afraid we would not ask, or not enough, or not ſoon enough, or not often enough. A man would think that our wants ſhould be importunate enough to put us upon requeſts, and that we needed not enforcements to prayer; yet you ſee God doth not only prevent the requeſt, but make the prayer, and ſtirreth us up to utter it. But we are not only needy creatures, but guilty creatures; and that God ſhould love us! When we were in our blood and filthineſs, 'twas a time of loves, Ezek. 16. 7. This is the great Miracle of divine Love, that a time of loathing is a time of loves: And we will wonder at it more if we conſider the active and endleſs hatred of his Holineſs againſt ſin, and therefore why not againſt ſinners? The holineſs of his Nature and Eſſence ſets him againſt them; and natural antipathies and averſations can never be reconciled; as a Man can never be brought to delight in a Toad, or a Lamb in a Wolf. And conſider again his infinite Wiſdom; We may love that which is not lovely, becauſe we are often blinded by inordinate affection; but now Gods Love is not blind, and overcome with the vehemency of any paſſion, as mans is: this maketh the wonder, there is no blindneſs and paſſion in him that loveth, and yet the thing that is loved is vile and uncomely.

3. The frequency of the expreſſions of his Love: It would3 Frequency. weary the arm of an Angel to write down Gods repeated Acts of Grace; Rom. 5. 17. The free gift is of many offences unto Juſtification. We carry loads of experiences with us to Heaven. Gods Book of Remembrance is written within and without. This will be our wonder and amazement at the laſt day, to ſee ſuch huge ſums cancelled with Chriſts blood: Every day pardoning mercy is put in: Our paſt lives are but a conſtant experience of our ſinning, and Gods pardoning. We are weary of every thing but ſin; we are never weary of that, becauſe 'tis natural to us. The very refreſhments of life by continuance grow burdenſom: Meat, drink, muſick, ſleep, the chiefeſt pleaſures vvithin a vvhile need to be refreſhed vvith other pleaſures; Man is a reſtleſs creature, and loveth ſhift and change. But now vve are never weary of ſin; we have it from the womb, and we keep it to the grave; and yet all this while we ſubſiſt upon God: we ſubſiſt upon him every moment; We have life, and breath, and hourly maintenance from him, whom we thus grieve and offend: Dependance ſhould beget obſervance, but in us 'tis otherwiſe: As a dunghill ſendeth out vapors to obſcure the Sun that ſhineth upon it; ſo do we diſhonour the God of our mercies, and grieve him day by day: How long hath God been multiplying pardons, and yet Free-grace is not tyred and grown weary?

4. Conſider the variety of the expreſſions of his Love: We4. Variety. have all kind of mercies, we eat mercy, we wear mercy, we are encompaſſed with mercy as with a ſhield: The Apoſtle ſaith, 2 Pet. 1. 3. He hath given us all things that pertain to life and godlineſs; that is (as I would interpret) all things that are neceſſary to life natural, to life ſpiritual; to maintain grace here, and to bring us to glory hereafter. He that hath an intereſt in Chriſt, his portion is not ſtraitened; he hath a right to all things, and a poſſeſſion of as much as Providence judgeth needful; therein we muſt not be our own carvers: A man of mortified affections thinketh he hath proviſion enough, if he hath things neceſſary to life and godlineſs: and will you not love God for all this? Certainly we do not want obligations, but we want affections. Look as too much wood puts out the fire▪ and cauſeth ſmoak; ſo the multitude and dayly experience of Gods mercies leſſeneth the eſteem of them: We have but too many mercies, and that maketh us unkind and neglectful of God. What ſhall I tell you of Sabbaths, Ordinances, food, rayment? If a man would be but his own remembrancer, and now and then come to an account with God, he would cry out, Oh the multitude of thy thoughts to us-ward, how great is the ſum of them! Pſal. 139. Or if a man would but keep a journal of his own life, what a vaſt volume would his private experiences make? how would he find mercy and himſelf ſtill growing up together? Shall I ſhew you a little what a multitude of mercies there are? I will not ſpeak of the higher and choycer mercies, ſuch as concern the ſoul, but of ſuch as concern the body: What a deal of proviſion is there for the comfort and welfare of the body? I inſtance in theſe mercies, partly becauſe they are ſo common, that they are ſcarce noted; partly becauſe carnal men prize the body moſt, they prefer it above the Soul: now the Lord would leave them without excuſe; they that love the body ſhall not want arguments to urge them to love God, ſince he hath beſtowed ſo much of his love and care upon the body, to gratifie all the ſenſes not only for neceſſity, but delight. There is light for the eye; the pooreſt man hath glorious lamps to light him to his labours: For the taſte, ſuch variety of refreſhments of a different ſap and ſavour; For the ſmell, delicious infuſions into the ayr from flowers and gums, and aromatick plants; For the ears, muſick from birds and men; and all this to make our pilgrimage comfortable, and our hearts better. How many creatures hath the Lord given us to help to bear burdens? how many things for meat and medicine? If man had not been created laſt, after the World was ſetled and furniſhed, vve ſhould have ſeen the vvant of many things vvhichwhich vve novv enjoy and do not value: Firſt God provided our houſe, and then furniſhed our table; and vvhen all vvas ready, then man is brought in as the Lord of all. We are not affected vvith theſe mercies: Hovv can vve ſin againſt God, that can look no where but vve ſee arguments and reaſons to love him? As Chriſt ſaid, Many good works have I done amongſt you, for which of theſe do you ſtone me? So may the Lord plead, I have done many things for you; you cannot open your eyes but you ſee love, you cannot vvalk abroad but you ſmell love and hear love, &c. for vvhichwhich of thoſe do you grieve me, and deal ſo deſpightfully vvith me?

Let me now come to the Effects of Gods Love; I ſhall2. The Effects of Gods Love. only inſtance in thoſe three great Effects, Creation, Preſervation, and Redemption: Certainly that muſt needs be a great benefit, out of which there flies not only ſparks, but brands; and ſo that Love which can produce ſuch fruits and effects, 1. Creation.muſt needs be exceeding great.

1. Creation, This deſerveth love from the creature: The fruit of the Vineyard belongeth to him that planted it; and whom ſhould we love but him that gave us the power to love? All that thou haſt, all that thou canſt ſee, that thou canſt touch, is his gift, and the work of his hands: He gave thee the eſſence not of a tree, a bird, a beaſt, but of a man, capable of reaſon, fit for happineſs: God made other creatures by a word of Command, and man by Councel; 'twas not, Be thou, but, Let us make man, to ſhew that the whole Trinity aſſiſted and joyned in conſultation: He made other creatures for his glory, but not for his love and ſervice; God is glorified in them paſſively, as they give us occaſion to glorifie God; the creatures are the harp, but man maketh the muſick: All thy works praiſe thee, and thy Saints bleſs thee, Pſal. 145. 10. How many ſteps may a Chriſtian aſcend in his praiſe and thankſgiving? We might have been ſtones, without ſenſe; beaſts, and without reaſon; born infidels, and without faith; We might have continued ſinners, and without grace: all theſe are ſo many ſteps of mercy. But Creation is that we are now to ſpeak of, and truly it deſerveth a remembrance, eſpecially *Eccleſ. 12. 1.in youth, when the effects of Gods creating bounty are moſt freſh in our ſenſe and feeling: We are always to remember our Creator, but then eſpecially: The aches of old ſerve to put us in mind of our ingratitude; but the ſtrength, and vigor, and freſhneſs of youth, ſhould make us remember the bounty of our Creator. Look upon the body or the ſoul, and you will ſee that we have cauſe to love him. In the body we find as many mereies as there are limbs: If a man ſhould be born blind or lame, or ſhould loſe an eye, or an arm, or a leg, how much would he love him that ſhould reſtore the uſe of theſe members again? We are as much bound to love him that gave them to us at firſt, eſpecially when we conſider how often we have deſerved to loſe them. We would love him that ſhould raiſe us from the dead: God is the Author of life, and the continual Preſerver and Defender of it. If we love our parents that begot us, we ſhould much more love God that made them and us too out of nothing. Take notice of the curious frame of the body; David ſaith, Pſal. 139. 16. I am wonderfully made; accepictus ſum, ſo the Vulgar rendereth it, painted as with a needle, like a garment of needlework of divers colours, richly embroydered with nerves and veins. What ſhall I ſpeak of the eye, wherein there is ſuch curious Worſhmanſhip, that many upon the firſt ſight of it have been driven to acknowledg God? Of the hand, made to open and ſhut, and to ſerve the labours and miniſteries of Nature without waſting and decay for many years: if they ſhould be of marble or iron, with ſuch conſtant uſe they would ſoon wear out; and yet now they are of fleſh they laſt as long as life laſteth. Of the head, fitly placed to be the ſeat of the ſenſes, to command and direct the reſt of the members. Of the lungs, a frail piece of fleſh, yet though in continual motion of a long uſe. 'Twere eaſie to enlarge upon this occaſion: But I am to preach a Sermon, not to read an Anatomy Lecture. In ſhort therefore, every part is ſo placed and framed, as if God had employed his whole Wiſdom about it.

But as yet we have ſpoken but of the casket wherein the Jewel lieth; the Soul, that divine ſpark and blaſt; how quick, nimble, various and indefatigable in its motions? how comprehenſive in its capacities? how it animateth the body, and is like God himſelf all in every part? Who can trace the flights of Reaſon? What a value hath God ſet upon the Soul? He made it after his Image, he redeemed it with Chriſts Blood, &c. Well then, God that made ſuch a body, ſuch a ſoul, deſerveth love; He that made the Soul, hath moſt right to dwell in it; 'tis a curious houſe of his own framing: But he will not enter by force and violence, but by conſent; he expecteth when love will give up the keys: Rev. 3. 17. Behold, I ſtand at the door and knock; if any man open to me, I will come in and ſup with him. Why ſhould Chriſt ſtand at the door and knock, and ask leave to enter into his own houſe? he hath right enough to enter, only he expecteth till we open to him.

2. Preſervation: We are not apprehenſive enough of…. Preſervation. dayly mercies: The Preſervation of the World is a conſtant Miracle; The World is hanged upon nothing (as 'tis in the Book of Job:) A feather will not ſtay in the ayr; and yet what hath the World to ſupport it but the thin fluid ayr that is round about it? 'Tis eaſie to prove that the Waters are higher then the Land: ſo that we are always in the caſe the Iſraelites were in, when they paſſed through the Red Sea; Nos ſumus etiam tanquam in medio rubri maris (ſaith Luther,) the Waters are round about us and above us, bound up in an heap as it were by God, and yet we are not ſwallowed up: 'Tis true, the danger is not ſo ſenſible and immediate as that of the Red Sea, becauſe of the conſtant rampire of Providence, More particularly, from the womb to the grave we have hourly maintenance from God. Look as the beams in the ayr are no longer continued then the Sun ſhineth; ſo we do no longer continue then God upholdeth our beings by the word of his Power, Heb. 1. 3. Or as 'tis with a Seal in the Water, take away the ſeal and the impreſs vaniſheth; ſo do we diſappear as ſoon as God doth but looſen his Hand and almighty Grasp, by which all things are upheld and preſerved. But let us ſpeak of thoſe acts of Providence that are more ſenſible: Into how many diſeaſes and dangers might we fall, if God did not look after us as the Nurſe after her child? How many have gone to the grave, nay it may be to Hell, ſince the laſt night? How many actual dangers have we eſcaped? God hath looked after us, as if he had forgotten all the world beſides; as if his whole employment were to do us good: He ſaith, that he will no more forget us, then a woman doth her ſucking child; and that we are written before him, and graven in the palms of his hands, Iſai. 45. 15, &c. as men tye a ſtring about their …inger for a remembrance, or record in a book ſuch things as they would regard: all theſe are expreſſions to deſcribe the particular and expreſs care of Gods Providence over his children. Now what ſhall be rendered to the Lord for all this? If we could do and ſuffer never ſo much for God, it will not anſwer the mercy of one day: Certainly at leaſt God expecteth love for love; Love him as he is the ſtrength of thy life and length of thy days, Deut. 30. 26. Every days experience is new fuel to keep in the fire: The very beaſts will reſpect their preſervers, they are loving to thoſe that are kind to them; The Aſs knoweth his owner, and the Ox his maſters crib; There is a kind of gratitude in the beaſts by which they acknowledg their benefactors that feed them and cheriſh them: But we do not acknowledg God, who feedeth us and upholdeth us every moment; There is … creature made worſe by kindneſs then man: He that was made to be Maſter of the creatures, may become their Scholer; there is many a good leſſon to be learned in their School.

3. Redemption: As a man when he weigheth a thing, caſteth3. Redemption in weight after weight till the ſcales be counterpoyſed; ſo doth God mercy after mercy to poyſe down mans heart: Here is a mercy that is overweight in it ſelf; 1 John 4. 10. Herein is love, not that we loved God, but that God loved us, and ſent his Son to be a propitiation for our ſins. If we had had the wiſdom to pitch upon ſuch a remedy (as certainly it could not have entered into hearts of men or *Epheſ. 3. 10.Angels) yet we could not have the heart to ask it; It would have ſeemed a rude blasphemy in our prayers, to deſire that the Son of God ſhould come out from his Fathers boſom and dye for us; Therefore herein is love, that is, this is the higheſt expreſſion of Gods Love to the creature, not only that ever was, but can be; For in love only God acteth to the uttermoſt: he never ſhewed ſo much of his Power and Wiſdom, but he can ſhew more; of his Wrath, but he can ſhew more: but he hath no greater thing to give then himſelf, then his Chriſt. At what a dear rate hath the Lord bought our hearts? He needed not; he might have made nobler creatures then the preſent race of men, and dealt with us as he did with the ſinning Angels, he would not enter into treaty with them, but the execution was as quick as the ſin; ſo the Lord might utterly have caſt us off, and made a new race of men to glorifie his Grace, leaving Adam to propagate the World to glorifie his Juſtice: Or at leaſt he might have redeemed us in another way, (for I ſuppoſe 'tis a free diſpenſation opus liberi conſilij:) But *John 3. 16.God ſo loved the world, that he gave his only begotten Son; He took this way, that we might love Chriſt as well as beleeve in him: God might have redeemed us ſo much in another way, but he could not oblige us ſo much in another way; He would not only ſatisfie his Juſtice, but ſhew his Love: 'Twas the Lords deſign by his Love to deſerve ours, and ſo for ever to ſhame the creature, if they ſhould not now love him. Oh think much of this glorious Inſtance, the love of God in giving Chriſt, and the love of Chriſt in giving himſelf. When the Sea wrought and was tempeſtuous, and Jonah ſaw the ſtorm, he ſaid, Caſt me into the Sea, and it ſhall be calm to you; but the ſtorm was raiſed for his own ſake. Now Chriſt when he ſaw the miſery of mankind, he ſaid, Let it come on me; We raiſed the ſtorm, but Chriſt would be caſt in to allay it. If a Prince paſſing by an execution ſhould take the Malefactors chains, and ſuffer in his ſtead, this would be a wonderful inſtance indeed: Why? Chriſt hath born our ſorrows and carryed our griefs, Iſai. 53. 4. the very ſame griefs that we ſhould have ſuffered, ſo far as his holy Perſon was capable of them: his deſertion was equivalent to our loſs, his agonies to our curſe and puniſhment of ſenſe; and all this very willingly for the ſake of ſinners. 'Tis notable, he doth with like indignation rebuke Peter diſſwading him from ſufferings, as he doth the Devil tempting him to Idolatry, Get thee behind me Satan, compare Mat. 16. 22. with Mat. 4. 10. He is well pleaſed with all his ſorrows and ſufferings, ſo he may gain the Church, and eſpouſe her to himſelf in a firm League and Covenant: Iſai. 53. 11. He ſhall ſee the travel of his Soul, and be ſatisfied; as if he ſaid, Welcome agonies, welcome death, welcome curſe, ſo poor Souls be ſaved! As Jacob counted the days of his labour nothing, ſo he might obtain Rachel; and yet there is a vaſt difference between the love of Chriſt and the love of Jacob: Rachel was lovely, but we are vile and unworthy creatures; and Chriſts love is infinite, even beyond his ſufferings, and the outward expreſſions of it; as the windows of the Temple were more large and open within then without. Well then, every one of Chriſts wounds is a mouth open to plead for love; He made himſelf ſo vile, that he might be more dear and precious to us: Certainly if Love brought Chriſt out of Heaven to the Croſs, to the grave, ſhould it not carry us to Heaven? to God? to Chriſt, who hath been thus gracious to us? Thus God hath deſerved our love.

The third and next Argument is, God hath deſired it: What3. God hath deſired it. doth the Lord ſee in our hearts that he ſhould deſire them? If a Prince ſhould not only make love to a vile and abject creature, but ſeek all means to gain her affection, you would count her very froward and unthankeful to give him the denyal. Chriſt doth not only oblige us, but woo us: If man were ſuch as he ſhould be, he would not need enforcements, becauſe of the multitude of his obligations; and if the Lord did deal with us as we deſerve, he would ſlight us and ſcorn us, rather then woo us: He doth not want lovers, there are Angels enough in Heaven, whoſe wills and affections cleave to him perfectly; yea God doth not need the love of any creature, all this wooing is for our ſakes; Wherein can frail men be beneficial to God? What increaſe of happineſs hath he if all men ſhould love him? 'Tis his happineſs to love himſelf, and he would have us to ſhare in this happineſs; therefore he threateneth, and promiſeth, and beſeecheth: As one that would gladly open a door, tryeth key after key, till he hath tryed every key in the bunch; ſo doth God try one method after another to work upon mans heart.

He threateneth eternal torments if we do not love him:1. Threatneth. 1 Cor. 16. 22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha: The form of ſpeech implyeth the moſt dreadful curſe that may be: 'Tis not arbitrary, whether you will love him or no; you are either to love him, or to periſh eternally. Among men if love doth not come kindly, we neglect it; that which is forced is nothing worth: yet the Lord is ſo earneſt after the love of the creature, that he would have it by any means.

He promiſeth: We have not only mercies in hand, but2. Promiſeth. mercies in hope; not only obligations, but promiſes. 'Tis our duty to love God if there were no Heaven; our obligations might ſuffice: yet what great things hath God provided for them that love him? 1 Cor. 2. 9. If a man ſhould ſell his love, he cannot have a better Chapman then God, who is moſt rich and moſt liberal. If an earthly Potentate ſhould promiſe to them that love him half his Kingdom, he would find lovers enough. God hath promiſed glory, the Kingdom of Heaven, and ſhall we not take him at his word? The Lord will give a gift for a gift, becauſe he hath given us to love him; therefore he will give us Heaven as the reward of love. Who ever heard that an hungry man was hired to eat? and rewarded for taſting dainty food? or a thirſty man for drinking? The Love of God is ſo excellent a priviledg, that we ſhould endure all torments to obtain it; and yet God hath promiſed a reward: yea he is pleaſed to bargain with us, as if he were our equal, and we were altogether free before the Contract.

Again, He beſeecheth: We are cold and backward, therefore3 Beſeecheth. he uſeth intreaty upon intreaty, as if he were impatient of a denyal: Out of what rock was man hewn? God himſelf cometh a wooing, and we have the face to give him a repulſe: and what doth he woo for? but our hearts, which are his already by every kind of right and title: Prov. 23. 26. My ſon, give me thy heart. God is pleaſed to call that a gift, which is indeed a debt: Though the heart be due, yet God will put this honour upon the creatures, to receive it from them in the way of a gift: 'Tis but equity to give to God the things that are Gods. Look upon the heart, ſee if any could make it, but God himſelf; Whoſe image and ſuperſcription doth it bear? Wilt thou refuſe to ſurrender up to God his right? God hath made it, bought it, and yet he beggeth it. VVhen thou haſt been as earneſt with God, and asked any thing regularly of him, did he deny thee? 'Tis no benefit to him; he deſireth the heart of the creature, not that he may be happy, but that he may be liberal; he would have thy heart that he may make it bette▪ How eaſily do we give up our affections to any thing but God, who hath the beſt title to them? If the World or Satan knocketh, we open preſently; We are as wax to Satan, and as ſtone to God; exorable and eaſie to be intreated by any carnal motion: as ſome hard ſtones cannot be wrought upon but by their own duſt; ſo men are facile only to their corruptions, to their own luſts, not to the motions of Gods Spirit.

Fourthly, The nature of Love ſheweth that 'tis fit for nothing Fourth Argument, The Nature of Love ſheweth that we ſhould love God.but God: He hath given us this faculty and diſpoſition, that we may cloſe with himſelf. He that looketh upon an ax will ſay 'twas made to cut; and he that looketh on love will ſay 'twas made for God. What is the genius and diſpoſition of Love? Love is nothing but an earneſt bent and ſtrong motion See Neir…nbergius de ingenio amoris.of the Soul to what is good for us: Every man hath an inclination in his nature to what he conceiveth to be good, Pſal. 4. 9. and grace doth only direct and ſet it right: All the difference between Nature and Grace is in fixing the chiefeſt good and the utmoſt end: One great bleſſing of the Covenant is a new heart, that is, a new and right placing of our affections. Well then, God is ſummum bonum, the chiefeſt Good; even Nature cannot be ſatisfied without him, but Grace findeth all contentment in him: If there be any good in the creatures, 'tis originally in him; He is the Fountain of living waters, where comforts are ſweeteſt and freeſt. The heart hunteth after good among the creatures, which is but an image and ray of that perfection which is in God; and who would leave the ſubſtance to follow the ſhadow? and prize the picture to the diſdain of the perſon whom it repreſents? 'Twere eaſie to prove that God is the only, proper, eternal, alſufficient Good of the Soul: and if the heart were not perverted and byaſſed with carnal deſires to other objects, it would directly move to God, as all things do to their center; I ſay, were it not for ſin, we ſhould no more need be preſſed to love God, then to love our ſelves: There need no great motives to preſs us to love our ſelves, Nature is prone enough of its own accord; and if Nature had remained in that purity wherein it was created, it would move to God of its own accord; as all things move to their center, and there they reſt. Now God is the Center of the Soul: The Souls good is not honours, pleaſures, profits: the Soul is a ſpirit, and muſt have a ſpiritual good; 'tis immortal, and it muſt have an eternal good. By experience we find that our affections are never in their due poſture, but are like members out of joynt (or the arms when they hang backward) when they are not fixed upon God; therefore there is a *Domini ſ…cist…os propter to & irrequietum eſt co… …ſ…um d…ne… perve…iat ad t…. Aug.reſtleſſneſs and diſſatisfaction in the Soul: We †Acts 17. 26, 27.grope and feel about for happineſs, and cannot find it; like Noahs Dove, we hover up and down, and find no place whereon the ſole of our foot ſhould reſt. Well then, if God be the only alſufficient Good of the Soul, why do not we love him more? If he be the Center of the Soul, why do not we move directly thither? 'Tis a ſhame that a ſtone ſhould be carried with greater force to its center, then we to God; by its natural courſe it falleth downward, and breaketh all things in the way, yea though it ſelf be broken in pieces: But alas, how little do we break through impediments to go to God? 'Twere a miracle to ſee a ſtone ſtoped in the ayr by a feather: But now every vain thing keepeth us off, and intercepts our affections; ſin hath given us another center, and after grace received we hang too much that way. Again, As love is for Good, ſo 'tis for one Object; like a Pyramide, it ends in a point; affection is weakened by disperſion, as a River by being turned into many channels: In conjugal love (where friendſhip is to the heighth) there is but one that can ſhare in it, that's the Law of Nature; Mal. 2. 15. Did he not make one? yet he had the reſidue of ſpirit: the meaning is, that God made but one man for one woman, though he had ſpirit enough to make more; 'twas not out of defect of power, but wiſe choice, that their affections to one another might be the ſtronger, which otherwiſe would be weakened; as they are in the brutes ſcattered promiſcuouſly to ſeveral objects: ſo the true object of love is one God; he is loved for himſelf, and other things for his ſake. Once more, The force and vehemency of love ſheweth that it was made for God; Love is the vigorous bent of the Soul, and full of heights and exceſſes, which if diverted to other objects, would make us guilty of Idolatry, we ſhould place them in the room of God: Still we find; that men are beſorted with what they love; as Sampſon was led about like a child by Da…ilah: all conveniences of life, pleaſures, profits, are contemned for the enjoyment of the thing beloved: Now theſe are heights proper to the Divinity, to the infinite Majeſty of God; To whom elſe is this vehemency and this ſelfdenyal due? If we laviſh it upon the creatures, we make gods of them; and therefore covetouſneſs is called Idolatry, Epheſ. 5. 3. and the Senſualiſt is ſaid to make his belly his god, Phil. 3. 19. There is ſuch an exceſs, ſuch a doating in love, that if we be not careful in fixing it, before we are aware we run into practical Idolatrie and practical Atheiſm. There is an Atheiſm in the heart, as well as in the judgment: Atheiſm in the judgment, is when we are not convinced of the Being of God; In the heart, when our affections are not ſet in God: this is more incurable, becauſe the dogmatical Atheiſt may be convinced by reaſon, but the practical Atheiſt can only be reformed by grace. Thus the Nature of Love ſheweth it.

Fifthly, The Nature of the Saints ſheweth it; the new 5 Argument, from the nature and diſpoſition of the San…s.nature hath new affections; it bewrayeth it ſelf by the new heart, as well as by the renewed mind, Rom. 12. 2. There are not only new thoughts, but new deſires and new delights; deſires after God, and a delight in God, as the fountain of Holineſs. When we come to God at firſt, we love him out of ſpiritual intereſt, for eaſe and comfort, and the benefit we gain by him; Chriſt alloweth it, Come to me and I will give you eaſe, Mat. 11. 28. When fire is firſt kindled, there is as much ſin…ke as flame, but afterwards it burneth brighter and brighter by degrees: A fountain as ſoon as digged runneth muddy at firſt, but afterwards the ſtream groweth more pure and clear. So doth the love of the Saints; at firſt 'tis but a love of intereſt, but by acquaintance we love him out of a principle of the new nature, for his Holineſs and Excellency, becauſe that which is in us in part, is in God by way of eminency and perfection. Certainly likeneſs muſt needs beget love, and the Saints being conformed to God, delight in him; ſo that then their love floweth not ſo much from profit and intereſt, as grace: yea at length out of a vehement complacency of the new nature they love holineſs above happineſs or ſpiritual intereſt; and *S… ſic pecc…i pudorem illi… i…ferni horr…ren, &c. Anſe…r.Hell is not ſo bad as ſin in their account: there cannot be a worſe Hell to them then unkindneſs to God, or grieving his Spirit; and Heaven is amiable for Gods ſake, becauſe he is loved there and enjoyed there; there are none of Gods enemies in Heaven, and there they ſhall ſerve him and cleave to him without wearineſs and wandering. Well then, There is ſuch a diſpoſition *Pſal. 31. 23.in the Saints to love God, which anſeth not only from hope, becauſe of the great benefit which we expect from him; nor only from gratitude, or the ſenſe of his love already ſhewed; but from an inclination of the now nature, and that ſympathy and *Eadem velle & no… ea demum vera eſt amicitia. Saluſt.likeneſs that is between us, becauſe we †Prov. 8. 13. Rev. 2. 6.hate what he hateth, and love what he loveth; and becauſe God is the original Fountain and Samplar of Holineſs.

Well then, Saints mind your work; Do you indeed love God? Chriſt puts Peter to the queſtion thrice, John 21. A deceitful heart is apt to abuſe you: Ask again and again, Do I indeed love God? Evidences are theſe.Evidences of our love to God. … Evidence, God will be loved alone.

1. If you love God, he will be loved al ne; thoſe that do not give all to God, give nothing; he will have the whole heart: If there were another God, we might have ſome excuſe for our reſervations; but ſince there is but one God, he muſt have all, for he doth not love inmates. When the Harbengers take up an houſe for a Prince, they turn out all; none muſt remain there, that there may be room for his greatneſs: So all muſt avoyd, that God may have the ſole poſſeſſion of our hearts. The Devil that hath no right to any thing would have a part, for by that means he knoweth the whole will fall to him; Conſcience will not let him have all, and therefore he would have a part to keep poſſeſſion: as Pharaoh ſtood hulking with Moſes and Aaron, if not the Iſraelites, then their little ones; if not their little ones, then their heards; if not their heards, then their flocks: but Moſes telleth him there was not an hoof to be left. So Satan, if he cannot have the outward man, yet he would have the heart; if there be not room enough in the heart for every luſt, then he craveth indulgence in ſome things that are leſs odious and diſtaſtful; if Conſcience will not allow drunkenneſs, yet a little worldlineſs is pleaded for as no great matter: But the love of God cannot be in that heart, where the world reignēth. Dagon and the Ark could not abide in the ſame Temple; neither can the heart be divided between God and Mammon. All men muſt have ſome Religion to mask their pleaſures and carnal practiſes, that they may be favorable to their luſts and intereſts with leſs remorſe; and uſually they order the matter ſo, that Chriſt ſhall have their Conſciences, and the world their hearts and affections: But alas, they do not conſider that God is jealous of a Rival; when he cometh into the heart, he will have the room empty. 'Tis true, we may love other things in ſubordination to God, but not in competition with God, that is, when we love God and other things for Gods ſake, in God and for God. When a Commander hath taken a ſtrong Caſtle, and placed a Gariſon in it, he ſuffereth none to enter but thoſe of his own ſide, keeping the gate ſhut to his enemies; So we muſt open the heart to none but God, and thoſe that are of Gods party and ſide, keeping the gate ſhut to others: We may love the creatures as they are of Gods ſide, as they draw our hearts more to God, or engage us to be more cheerful in ſervice, or give us greater advantages of doing good; Of what party are they Bring nothing into thy heart, and allow nothing there, that is contrary to God. When Sarah ſaw Iſhmael ſcoffing at Iſaac, ſhe thruſt him out of doors: So when riches, and honour, and the love of the world upbraid you with your love to God, as if you were a fool to ſtand ſo nicely upon terms of Conſcience, &c. when they incroach and allow Chriſt no room but in the Conſcience, 'tis time to thruſt them out of doors, that the Lord alone may have the preheminence in our Souls.

2. This love muſt be demonſtrated by ſolid Effects, ſuch2 Evidence, The Effects of Love. 1 Hatred of ſin. as are;

1. An hatred of ſin; Pſal. 97. 10. Ye that l…ve the Lord hate an evil: With love to the chiefeſt good, there will be an hatred of the chiefeſt evil. Friends have common loves (as I ſaid) and common averſations: Upon every carnal motion doth thy heart recoyl upon thee, and ſay, How can I do this wick dneſs, and ſin againſt God? Gen. 39. 9. or elſe, Is this thy kindneſs to thy friend? or after ſuch a deliverance as this, &c. Ezra 9. 13. Love to God will be interpoſing and croſſing every carnal motion.

2. By a delight in obedience: 1 John 5. 3. This is love, 2▪ Delight in obedience.that we keep his Commandments, and his Commandments are not grievous. Nothing is diffcult and tedious to him that hath any affection to his work. As the Prophet cured the bitterneſs of the wilde goards by caſting in meal; ſo mingle but a little love with your work, and the bitterneſs is gone. Sechem yeildeth to be circumciſed for Dinah's ſake, becauſe he loved her; and Jacob endured his ſeven years ſervice for Rachels ſake: ſo will love make us obey God chearfully in things contrary to our natural inclination. Love and labour are often coupled in *1 Theſ. 1. 3. Heb▪ 6. 10Scripture; and thoſe that left their firſt works, had loſt their firſt love, Rev. 2. 4, 5.

3. Delight in Gods preſence, and grief for his abſence; or3. Delight in Gods preſence and grief for his abſen…. an holy ſenſibleneſs both of his acceſſes and receſſes, to and from the Soul: Can a man love God, and be content without him? If you loſe but a ring which you affect, how are you troubled till it be found again! Ye have taken away my gods (ſaith he,) and do you ask, What aileth thee? Judg. 18. 24. So when God is withdrawn, all viſits of love and influences of grace are ſuſpended, and they have no communion with him in their duties, ſhould they not mourn? See Mat. 9. 15. Is ſpiritual love without all kind of paſſion? or are they Chriſtians that are ſtupid and inſenſate, and never take notice of Gods coming and going?

Theſe are the Evidences; I ſhall only now ſuggeſt two Helps to keep up and increaſe this love to God, and I haveHelps. done with this Argument.

1. Prize nothing that cometh from God, unleſs thou canſt ſee his love in it. God giveth many gifts to wicked men, but he doth not give them his love: The poſſeſſion of all things will do us no good, unleſs we have God himſelf; other mercies may be ſalted with a curſe. Gods children are not ſatisfied till they can ſee him and enjoy him in every comfort and mercy. Eſau was reconciled to Jacob, and therefore Jacob ſaith, Gen. 33. 10. I have ſeen thy face as the face of God; 'Twas a token and pledg of the gracious face of God ſmiling on him. Hezekiah was delivered out of a ſickneſs, and then he doth not ſay, Thou haſt delivered me from the grave; but, Thou haſt loved me from the grave, Iſai. 38. 17.

2. Prize nothing that thou return to God, unleſs there be love in it. We accept a ſmall gift where the party loveth, and otherwiſe the greateſt is refuſed: If I give my body to be burned, and have not love, &c. 1 Cor. 13. 1. Love is an act of grace by it ſelf; other duties are not acts of grace, unleſs they come from love; as alms, faſting, prayer, Martyrdom, &c. they are all nothing; foreign (ſaith the Apoſtle) I am not only little, but nothing. On the other ſide, ſmall things are made great by love; as a cup of cold water, a poor womans mite, they are accepted as coming from love.

So much for the matter of the Prayer; We come now to the manner or degree of enjoyment, [Be multiplyed:] From whence note, That we ſhould not ſeek grace at the hands of God, but the increaſe and multiplication of it. InDoct. managing this Point, I ſhall firſt give you Reaſons to preſs you to look after growth in grace: Secondly, I ſhall give you ſome Obſervations concerning it; and ſo thirdly, Come to ſome Application.

Firſt, The Reaſons are theſe. 1. Where there is life 1. Reaſons or Motives.there will be growth; and if grace be true, it will ſurely increaſe. A painted flower keepeth always at the ſame pitch and ſtature; the Artiſt may beſtow beauty upon it, but he cannot beſtow life: A painted child will be as little ten years hence as it is now. So a pretence of Religion always keepeth at the ſame ſtay; yea when their firſt heats are ſpent, they are fearfully blaſted: But now they that have true grace are compared to a living plant, which increaſeth in bulk and ſtature, Pſal 92. 12, 13. and to a living child, which groweth by receiving kindly nouriſhment, 1 Pet. 2. 2. Therefore 'tis not enough to get peace and love, but we muſt get them multiplyed.

2. If we do not grow, we go backward, Heb. 6. compare the firſt with the fourth verſe, Let us go on to perfection; and then preſently he treateth of Apoſtacy: We cannot keep that which we have received, if we do not labour to increaſe it. They that row againſt the ſtream, had need ply the oar, leſt the force of the waters carry them backward; or as he that goeth up a ſandy hill ſinketh down if he do not go forward, Mat. 25. He that would not improve his talent loſt it: So here, we waſte and conſume what we have, if we do not improve it. 'Tis dangerous to reſt ſatisfied, and never go further; there is no ſtay in Religion: all the Angels in Jacobs ladder were either aſcending or deſcending, continually in motion: There are no ſtinted trees in Chriſts garden; if they leave off to grow, they prove doated or rotten trees. An active nature, ſuch as mans is, mvſt either grow worſe or better; therefore we ſhould be as careful after the increaſe of grace, as we would be cautious of the loſs of grace.

3. 'Tis an ill ſign to be contented with a little grace: *Minime bonus eſt qui mel…r fieri no… vul…. Bernar…us.He was never good, that doth not deſire to grow better: Spiritual things do not cloy in the enjoyment; He that hath once taſted the ſweetneſs of grace, hath arguments enough to make him ſeek further, and deſire more grace: every degree of holineſs is as deſireable as the firſt; therefore there can be no true holineſs without a deſire of perfect holineſs: God giveth us a taſte to this end and purpoſe, that we may long for a fuller draught; as the cluſters of Canaan brought to Iſrael in the wilderneſs made them put on for the Country: They are Hypocrites, and ſure to be Apoſtates, that are contented with a taſte, Heb. 6.

4. Becauſe we cannot have too much grace: there is no nimium in the internals of Religion; you cannot have too much knowledg, too much love of God, too much of the fear of God. In the outward part there may be too much done, and then it proveth will-worſhip and ſuperſtition: The Apoſtle ſaith, 2 Pet. 1. 11. That we muſt give diligence, that an abundant entrance may be miniſtred to us into the everlaſting Kingdom of God and our Saviour Jeſus Chriſt. Some are †Epheſ 2. 13.afar off from the Kingdom of God, as perſons ignorant and touched with no care of Religion: *Mat 12 34. Acts 26. 28.Some come near, but never enter, as ſemi-converts and men of a blameleſs life; theſe cheapen, but do not buy, and go through with the bargain: others enter, but with greater difficulty, are ſcarcely ſaved, 1 Pet. 4. 18. ſaved as by fire, 1 Cor. 3. 13. they make an hardſhift to go to Heaven, and have only grace enough to keep body and ſoul together (as we ſay) not a jot to ſpare: Others enter with full ſails, or as 'tis ſaid, they have an abundant entrance miniſtred to them, and yet all is but little enough; ſpiritual things cannot exceed meaſure. But you will ſay, 'Tis ſaid, Eccleſ. 7. 16. Be not righteous over much. I anſwer, Either 'tis meant of an opinionative righteouſneſs, be not too righteous in thine own conceit; or rather of an indiſcreet heat, or a rigid and ſullen ſeverity, without any temper of wiſdom and mod ration; otherwiſe in real holineſs there can never be enough.

5. God hath provided for them that grow in grace a more ample reward; according to our meaſures of grace, ſo will our meaſures of glory be; for they that have moſt grace are veſſels of a larger capacity, others are filled according to their ſize: *See S…a… …e…m. Dub. Evang. par…o 31. D…b 135. & alios paſſin.'Tis indeed a queſtion whether there be degrees of glory yea or no; But I ſuppoſe it may eaſily be determined, He that ſoweth ſparingly ſhall reap ſparingly, whereas others have their boſoms full of ſheaves: if a man with a little grace ſhould get to Heaven, yet he hindereth his own preferment; Who would have a thin crop, and a lean harveſt?

6. It ſuiteth with our preſent ſtate; here we are in a ſtate of progreſs and growth, not of reſt and perfection: Grace is not given out at once, but by degrees: Chriſt ſaith, Joh. 17. 26. I have declared thy Name, and will declare it: and Joh. 1. 50. Beleeveſt thou? thou ſhalt ſee greater things then theſe; There is more to come, therefore let us not reſt in our firſt experiences: Paul ſaith, I have not attained, Phil. 3. When grace is wrought, yet there is ſomething lacking: He is a fooliſh builder that would reſt in the middle of his work; and becauſe the foundation is layd, is careleſs of the ſuperſtructure. The ſtate of the Saints is expreſſed by a growing light, Prov. 4. 18. As long as there is want, there ſhould be growth; ſee 1 Theſ. 4. 1.

7. Seeking the increaſe and multiplication of ſpiritual gifts, ſuiteth beſt with the bounty and munificence of God. The Father, Son, and Holy Spirit have rich grace for us; and we are moſt welcome, when we ſeek for moſt plenty: God the Father is repreſented as rich in mercy, Epheſ. 2.4. Rom. 10. 12. We can never exhauſt the Treaſures of Grace, and impoveriſh the Exchequer of Heaven: So Chriſt hath a rich and full merit, 2 Cor. 8. 9. to make us rich, &c. God the Son aimed at it in all his ſufferings and condeſcentions, that he might make a large purchaſe for us, and we might not be ſtraitened in grace. The Spirit of God is poured out foreign, richly, Tit. 3.6. There is mercy enough in God the Father, merit enough in God the Son, efficacy enough in God the Spirit: God is not wanting, if we be not wanting to our ſelves. If a mighty King ſhould open his Treaſure, and bid men come and bring their bags, and take as much as they would; do you think they would neglect this occaſion of gain? ſurely no; they would run and fetch bag after bag, and never ceaſe. Thus doth the Lord do in the Covenant of Grace; you will rather want veſſels then treaſure.

8. 'Tis a neceſſary piece of gratitude: we would have mercy to be multiplied, and therefore we ſhould take care that Peace and Love be multiplyed alſo, we would have God add to our bleſſings, and therefore we ſhould add to our graces; ſee 2 Pet. 1. 5. When we have food we would have cloathing, and when we have cloathing we would have houſe and harbour, and when we have all theſe things, we would have them in greater proportion; the like care ſhould we ſhew in gracious injoyments; When we have knowledge, we ſhould add temperance, and when we have temperance, we ſhould add patience, &c.

9. We may learn of our Lord Jeſus to whom we muſt be conformed in all things, Luc. 2.40. He grew in wiſedom and ſtature: the meaning is his humane capacitie was inlarged by degrees according to his progreſs in age and ſtrength, for in all things he was l…ke us except ſin, and our reaſon is ripned and perfected together with our age.

10. We may learn of worldly men, Who *Iſay 5. ….joyn houſe to houſe, and field to field, and are never ſatisfied: So there is an holy covetouſneſs in ſpirituall things when we joyn Rom. 1. 17faith to faith, and obedience to obedience, one degree to another: our Bleſſings are better, and the chiefest good ſhould not be followed with a ſlacker hand; 'tis our happineſs to enjoy the infinite God, and therefore we ſhould not ſet a ſtint and limit to our deſires: With what arts and methods of increaſe doth a covetous man ſeek to advance himſelf? he liveth more by hope then by memory, and what he hath ſeemeth nothing to what he expecteth: So ſhould we Phil. 3. 14forget the things that are behinde, and reach forth to the things that are before us: A covetous man ſeemeth the poorer, the more he hath gotten: ſo ſhould we grow humble with every injoyment, 'tis a good degree of grace to ſee how much we want grace: A covetous man maketh it the main work and buſineſs of his life to increaſe his eſtate; He goeth to …bed late, riſeth early▪ eateth the bread of ſorrows, and all for a little …elf, the ſtrength of luſt ſhould ſhame us, ſhould not we make Religion the buſineſſe of our lives, and our great imployment? ſhall we be as inſatiable as the grave to the world, when a little grave ſerveth the turn?

Secondly, the next thing which I am to do is to give you2. Obſer. ſome obſervations concerning growth in grace, they are theſe: 1. To diſcern growth, there is required ſome time, a totall change which is far more ſenſible than growth, that may be in a… inſtant, then a ſinner, now a Saint; but there muſt be a competent time to judge of our growth, we cannot diſcern it by ſingle acts ſo much as by the great…r portions of our lives. †Aſ…nden…o …on volando aſcinditur ſummi…as ſcalae Bernard.We cannot ſo eaſily find out how we grow by every Sermon, as by comparing our paſt eſtate with our preſent: we do not fly to the the top of Jacobs ladder, but go up ſtep by ſtep, 'tis a work of time and ſo we may judge of our not growing, if after a long time we are where we were, under the power of the ſame prejudices, or the ſame doubts, or the ſame luſts ſtill, ſee Heb. 5. 12.

Secondly, In the growing of Saints there is much difference, all the plants in Chriſts garden are not of a like heighth and ſtature, ſome that are more publickly uſefull have theiy five talents, others but two; ſome thrive more and grow of a ſudden, 2 Theſſ. 1. 3. Your faith grew exceedingly, others are weak and ſlow, and yet they are fruitfull: We all grow according to the meaſure of a part, Eph. 4. That is, according to the rate of that part which we ſuſtain in the body, a finger groweth not to the quantitie of an arm, they all grow, but the growth of all is not equall.

Thirdly, Growth in grace is alwayes accompanied with growth in knowledge, 2 Pet. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, &c. Plants that grow out of the Sunne ſend up a longer ſtalk, but the fruit is worſe: ſome Chriſtians pitch all their care upon the growth of love, and take no pains to grow in knowledge; but this is not right, we ſhould alwayes follow on to know the Lord, Hoſea 6. 3. We reade that Chriſt grew in knowledge, we do not reade that he grew in grace: Gods choyſeſt ſaints are alwayes bettering their notions of God; Moſes his firſt requeſt was Tell me thy name, Exod.4. and afterwards, ſh…w me thy glory, Exod. 33. Our faireſt portion in Heaven is the ſatisfaction of the underſtanding with the knowledge of God: therefore if we would have grace multiplied, it muſt be through the knowledge of God, 2 Pet. 1. 2. the more ſhine, the more warmth.

Fourthly, Growth of knowledge in the growing and increaſe, is leſs ſenſible then the growth of grace, but afterward more ſenſible; as a Plant increaſeth in length and ſtature, though we do not ſee the progreſs, but afterwards we know that it hath grown: growth in grace is alwayes cum lucta, with many aſſaults, and ſo more ſenſible, whereas the work upon the underſtanding, is more ſtill and ſilent; draw away the curtain and the light cometh in without any more ſtirre, our ignorance vaniſheth ſilently and without ſuch ſtrife as goeth to the taming of carnall affections: but afterwards tis more ſenſible, for we have not alwayes a ſpirituall feeling, but the effects of knowledge are ſtanding and permanent, Eph. 5. 8. Ye were darkneſs. but now are light in the Lord.

Fifthly, Progreſſe in knowledge is rather in degrees, than in parts and matters known: I mean it conſiſteth not ſo much in knowing new truths, as in a greater proportion of light; yet I ſay 'tis rather not altogether, for a man may walk in preſent practices which future light may diſprove and retract, but uſually the increaſe of a Chriſtian is rather in the meaſure of knowledge, than in knowing new things, the light ſhineth more and more, Prov. 4. I know God more, Chriſt more, the vanity of the world, more, the odiouſneſs of ſinn: more, that is more practically, and in another manner then I did before, old Principles are improved and perfected: I ſpeak this becauſe of the danger to which men expoſe themſelves by expecting new light, keeping the ſoul from an eſtabliſhment in preſent Principles, and looking for new truths to be revealed to them.

6…y, Of all Graces we need moſt to grow in faith, 1 Theſſ. 3. 10. I deſire to ſee you that I may perfect that which is lacking in your faith. Luk. 17. 5. Lord increaſe our faith, and Mark 9. 24. Lord I believe, help my unbelief: Faith is moſt defective, our aſſent is tremulous, our affiance weak; and faith is moſt aſſaulted. All the temptations of Sathan tend to weaken your faith: and all other Graces depend upon the increaſe of Faith.

7l…, Growth in parts and gifts muſt heedfully be diſtinguiſhed from growth in Grace: many may grow in parts, that goe back in Grace, you can only diſcern a meer growth in parts and gifts by pride and ſelf ends; knowledge puffeth up: 1 Cor. 8. 2. When men grow in abilities and grow more proud and carnall, 'tis a ſad ſymptome.

8ly, The infallible ſignes of growth in Grace are three. When we grow more ſpirituall, more ſolid, more humble.

1. More ſpirituall, the growth of wicked men is in ſpirituall wickedneſs leſs debauched, but more malicious; ſo will our growth in grace be diſcerned by our ſpirituality in our aimes, when our ends are more elevated to Gods glory, &c. In our grounds and principles, as when we reſiſt ſin out of love to God: and as 'tis contrary to his purity and holineſs, and when we are carried out againſt inward corruptions, ſuch as the world doth not take notice off; not onelyonly againſt ſins, but luſts and thoughts, for that argueth more light and more love, ſo when we regard the ſpirituality of duties, ſerving the Lord in the ſpirit: ſo when we relliſh the more spirituall part of the Word, plain and ſolid preaching, rather then ſuch as is gariſh and full of the pomp of words, 1 Cor. 2. 6. We speak wiſedome among thoſe that are perfect, the trappings of an ordinance are baits to take the more carnall ſort of hearers; *See Plutarch in hi… Treatiſe foreign.Plutarch in his Treatiſe of growth in morall virtue, wherein are many notable things applicable to growth in Grace; ſaith, that a man that hath made ſome progreſs in virtue is like a Phyſitian, that coming into a Garden he doth not conſider flowers for their beauty as gallants do, but for their uſe and virtue in medicine; So he doth not conſider ſpeech for its fineneſs but fitneſs and ſeaſonableneſs to preſent uſe; the ſame holdeth good alſo in growth in grace, the more we grow the more we regard the ſpirituall part of the Word and ſuch as is of a practicall uſe and concernment.

2. More ſolid and judicious, Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a *1 Cor. 13. 11.childiſhneſs in religion as well as nature, when we are led altogether by fancy and affection, but afterward we grow more prudent, ſober and ſolid: Growth then is not to be meaſured by intenſeneſs and vigour of affection that goeth and cometh, and in the infancie of Grace our affections are moſt warm and pregnant: *Young men if they know their hearts have cauſe to complain of Hypocriſie, as old men of deadneſs. Mr. Thomas Goodwin…, in a Treatiſe of growth in grace.A young tree may have more leaves and bloſſ…mes, but an old tree is more deeply rooted, and young chriſtians ſeem altogether to be made up of will and affections, and ferverous motions, but have leſs of judgement and ſolidity, many times of ſincerity; as men in a deep thirſt take down what is offered to them to drink before they diſcern the taſte of it, ſo acts of will outſtart the underſtanding; but in old men nature being ſpent, and through long acquaintance with Religion, there are not ſuch quick and lively motions; the one are ſick of love, have more qualms and agonies, the other are more rooted in love, and grow more firm, conſtant, ſolid, rationall and wiſe, in ordering the ſpirituall life.

3. More humble, as 'tis a good progreſs in learning to know our ignorance, they that have but a ſmattering are moſt conceited. Plutarch in the fore mentioned Treatiſe, tells us of the ſaying of *foreign. Plutarchus ubi ſupra.Menedemus, that thoſe that went to ſtudy at Athens at firſt ſeemed to themſelves to be wiſe, afterwards, onelyonly lovers of wiſedome, then Oratours ſuch as could speak of wiſedome, caſt off all and knowing nothing with the increaſe of learning, ſtill laying aſide their pride and arrogancy: ſo 'tis with thoſe that grow in grace, by acquaintance with God, light is increaſed and made more reflexive, and they are more ſenſible of their obligations to God, and ſo are more tender, and by long experience are better acquainted with their own hearts; and thats the reaſon why we have ſuch humble acknowledgements from them; Paul a ſanctified veſſel, yet calleth himſelf chiefeſt of ſinners, 1 Tim. 1. 15. and leſs than the leaſt of the Saints, Eph. 3. 8. And Agur Prov. 30. 2. 3. Surely I am more brutiſh than any man, I have not the underſtanding of a man, I have neither learned wiſedome, nor have the knowledge of the Holy: So if you did overhear the ſecret confeſſions of the Saints to God, you would think them the vileſt perſons in the world, for ſo they are in their own ſenſe and repreſentations to God.

Ninthly, The loweſt evidences of growth in grace are longing for food; and being humble for want of growth: for the firſt, Longing for food, ſee 1 Pet. 2. 2. life hath a nutritive appetite joyned with it, when that is ſtrong 'tis a ſign the ſoul is healthy, it will grow: as we ſay of children that take the dug kindly, they will thrive and do well enough. For the ſecond, humble for want of growth, ſee Mark 9. 24. help my unbeliefe: 'tis a ſign you mind the work, and are ſenſible of ſpirituall defects, which is a great advantage.

Tenthly, Growth is the ſpeciall fruit of the divine grace, God giveth the increaſe, 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven, then when they are watered by hand: Grace that is neceſſary to every action is much more neceſſary to every degree; in the Text the Apoſtle doth not exhort but pray, mercy peace and love be multiplied, our endeavours are neceſſary. As ploughing and digging are neceſſary, but the Bleſſing cometh from above. Theſe are the obſervations, let us now apply all.Ʋſe 1.

Firſt let us be earneſt with God for this increaſe, he hath the riches of Glory, Eph. 3. 16. which we cannot exhauſt. You honour God when you go for more, you want more and he can give more; when men are contented with a little, 'tis a ſign either of hardneſs of heart, they are not ſenſible of their wants or of unbelief, as if God had no higher and better things to give us.

It ſheweth us how far they are from being Chriſtians, that care not for the leaſt degree of Grace, that do not ſpend a thought that way, theſe are farre from the Kingdome of God.Ʋſe 2.

Secondly, That are faln back and have loſt the ſavourineſs of their ſpirits, and their delight in communion with God; time was when they could not let a day paſs without a duty, nor a duty paſs without ſome ſenſible experience of God, but now can ſpend whole dayes and weeks and never give God a viſite; time was when there could not a carnall motion ariſe, but they were up in arms againſt it; but now their hearts ſwarm with vain thoughts, and they can ſwallow groſs ſins without remorſe: improvident mispence of time was once a great burden, but they have loſt their tenderneſs and can ſpend a Sabbath unprofitably, and find no regrete: their vain thoughts were wont to trouble them; but now not their carnall practices, duty was once ſweet, but now their greateſt bondage: certainly the candle of the Lord doth not ſhine upon them as it did in the moneths that are paſt.

Thirdly, Thoſe that are at a ſtay had need look to themſelves; ſtinted trees cumber the ground, and they that go on in a dead powerleſs courſe, do hurt rather then good; lukewarm profeſſion is but the picture of Religion, and painted things do not grow, but keep at the ſame pitch. If a man were a Chriſtian in good earneſt, could he be contented with the preſent weakneſs of his faith, imperfection of his knowledge, with this creeping cold way of obedience?

Commentary on Jude, Biblical commentary · Verse 2