Abrahams Humble Intercession for Sodom, Commentary on Genesis 18 · Verse 23

Abrahams Humble Intercession for Sodom · Commentary on Genesis 18 · Verse 23

p. 2Verſe 23. And Abraham drew near, and ſaid, Wilt thou alſo deſtroy the righteous with the wicked?

IN theſe words, to the end of the Chapter, we have 1. The Prayer of Abraham in behalf of Sodom, and the reſt of the Cities that God deſtroyed with Fire and Brimſtone from Heaven. 2. Gods Anſwer that he gave to the ſeveral Petitions he put up to him in their behalf. 3. The Iſſue of all, which is ſet forth in the laſt Verſe of the Chapter.

p. 3In the firſt part we have 1. What Abraham did; He drew near, the Text ſayes, ver. 23.2. What he ſaid: and therein we have theſe things conſiderable;

1. His deſire that theſe ſinners might be ſpared if it were poſſible, or at leaſt the righteous among them might not be deſtroyed with the wicked, ver. 23, 25.

2. The Arguments that he uſeth to prevail with God, that the righteous and the wicked may not be alike: 1. Taken from the ſtrangeneſs of the act, Wilt thou alſo deſtroy the righteous with the wicked? as if he ſhould ſay, This would be ſtrange, Lord, and thou wouldſt go out of thy wonted way ſo to do. The 2. is taken from the vehemency of his wiſh, that ſuch a thing may never be, which he repeats twice, That be far from thee, That be far from thee. The 3. is taken from his honour, as being Judge of all the earth, and therefore for his Name muſt needs do right: Shall not the Judge of all the earth do right? ver. 25.

3. We have his wiſe inſinuating himſelf into the Lord, 1. By going from ſtep to ſtep, and ſeeking to gain ground of the Lord, going from fifty to five and forty, and from five and forty to forty, and from forty to thirty, and from thirty to twenty, and from twenty to ten. 2. By humbling and abaſing himſelf before the Lord, ver. 27. p. 4Behold, now I have taken upon me to ſpeak unto the Lord, which am but duſt and aſhes. 3. By deſiring the Lord not to be angry with him, for being ſo bold with him, ver. 30. 4. By his undauntedneſs in his Suit, ver. 31. Behold, I have taken upon me to ſpeak unto the Lord. 5. By his modeſt requeſt, at laſt, in ſpeaking but once more; mixed with an holy fear of diſpleaſing him, ver. 32. Oh let not my Lord be angry, and I will ſpeak but this once. All this concerns the firſt part, viz. Abraham's Prayer.

In the ſecond part, ſcil. Gods Anſwer, we have 1. The grace and favour of God towards him:

1. In that he never denied him in any one of his Requeſts, but granted all, from fifty to ten: So that if there had been but ten righteous in the place, it had been ſpared.

2. In that Abraham left off petitioning, before the Lord left off granting; wherein the exceeding greatneſs of his grace ſhewed it ſelf. The truth is, we have done ſooner in asking, then God has in giving; our deſires are ſcant, when his heart is large; our requeſts are ſhort, when his hand is long; we might have more, could we ask more: we ſpare to ſpeak, and therefore we loſe much of what we might carry away with us from ſuch a Bountiful Almner as God is.

In the laſt part we have 1. Gods leaving Abraham. 2. Abraham's departing to his p. 5place. 3. A Deſcription of Prayer, and Gods Anſwer: He communes with us, and we with Him.

Doct. I. THat Believers in praying to God, draw near to him.

Heb. 7.19. & 10.22. Jam. 4.8. Let us draw near with a true heart. Draw nigh to God, viz. in prayer of Faith. He is not far from every one of us, nor we from him; for in him we live, and move, and have our being, Acts 17.27, 28. but then in a ſpecial manner we draw near to him, when we put up our ſuits and ſupplications to him. A Suppliant to a Prince does then draw near to him, when he makes his Addreſs, and preſents his Suit to him: A Childe draws near to his Father, when he comes to ask ſomething of him: So do we to our Soveraign Prince and Father, when we bring our Petitions to him.

For opening of which, let me ſhew,

1. What it is to draw near to God when we pray to him.

2. In what manner we are to draw near to him, when we make requeſt to him.

3. Why we are thus to draw near to him.

4. What uſe we are to make of it.

Queſt. 1. What is it to draw near to God in Prayer?

Anſ. 1. Negatively. 2. Affirmatively.

p. 6Negatively. 1. It is not to draw near with our lips, when our hearts are far from him, Iſa. 29.13. or as Jeremy tells God, Thou art near in their mouth, and far from their reins, Jer. 12.2. The man is as his heart is, Solomon ſayes, Prov. 23.7. If the heart of a man therefore be far from God in Prayer, though he be near with his mouth, he is not near God in the duty. If there be any defect in the chief Wheel of a Clock within, it will not ſtrike right: ſo if the heart be wanting, which is the chief Wheel to ſet all a going in the duty of Prayer, there will be no right ſtroke given; there's no drawing near to God, when the heart is gone: there muſt be ſomething within, elſe the duty of Prayer is but a dumb idol.

2. It is not to draw near with multitude of words, as if God made any account of them; he cares not for being loaden with words: they ſhould be few when we pray to him, Eccleſ. 5.2. Mat. 6.7. We may be far from God, when we pour out moſt words before him. This is not to draw near to God, when we word it with him. Wiſe men will have us ſpeak in way of ſuit to them in a few words; ſo the wiſe God. Some Princes have thrown away long Petitions; and God as little regards length of Prayers, except there be ſomething elſe joyned with them.

3. It is not to come with loud expreſſions when p. 7we pray before him. Loud crying in the ears of God, is not to draw near to God: They are nearer God, that ſilently whiſper in his ears, and tell him what they want, and what they would have of him. They have the Kings ear, not that call loudeſt, but thoſe that ſpeak ſoftly to him, as thoſe of the Council and Bed-chamber do: So they are neareſt God, and have his ear moſt, that ſpeak ſoftly to him in Prayer. Loud cries of Beggars are not heard of men; no more are they regarded of God, Iſa. 1.15. A man will ſay ſometimes, I ſhould have heard thee, if thou hadſt not ſpoken ſo loud: what may God then ſay to loud ſpeaking hypocrites?

4. It is not to ſpeak mournfully in the ears of God; there are thoſe that are far from God that do ſo. Hoſ. 7.14. the Prophet ſpeaks of thoſe that howled upon their beds, when they cried not to the Lord with their hearts. They may be far from God that mourn in his ears, as if they were near to him. Some are like Stage-players that act the part of Mourners, onelyonly when they are before the Lord: theſe he looks not at as ſuch as draw near to him. Even hypocrites may roar as Bears, and mourn ſore as Doves, Iſa. 59.11. Every mournful Ditty is not good Muſick with men; nor beaſt-like roaring, Melody in the ears of God.

5. It is not to ſeek him when he does afflict them, p. 8Iſa. 26.16. this is to flatter him with their lips, rather then to draw near to him, Pſal. 78.34, 35, 36. A Slave that cares not to come near to his Maſter when he is buffetted and beaten, will fall down before him: A Dog when he is cudgelled will crouch before him that ſmites him. It is a forced drawing near to God, when his hand is lifted up againſt them; when the Rod and Staff is taken up, then to bow and bend onelyonly, is that that the worſt of men will come up to: as we ſee in Pharaoh, Saul, and many others.

6. It is not to pray to him when it is too late, to ſeek to him when the date is out. Many ſhall ſeek to enter in, ſayes Chriſt, (when they come too late) and ſhall not be able, Luke 13.24. The fooliſh Virgins loſt their time, and came too late when the door was ſhut, Mat. 25.10, 11, 12. They do not draw near to God that miſs the ſeaſon, that ſlip the opportunity of coming before him. There is a time when he may be found, Iſa. 55.6. and a time when he will not be found; there is a time when he is nigh, and we may draw nigh to him, ibid. and there is a time when he is far off, and when we cannot draw near to him. They that obſerve not their time, loſe their market among men; and ſo do they that ſlack their opportunity, loſe this bleſſed market of trading with God, and drawing near to him.

2. Affirmatively. To draw near to God, is,

p. 91. To come in faith when we pray to him, for that is it that brings us near to him, Heb. 10.22. This brings us into the Kings Preſence, and lets us have his ear and heart too: The King hath brought me into his Chambers, ſayes the Spouſe, Cant. 1.4. But how? by the foot of faith coming to him, Joh. 6.35. This is the Eye whereby we look upon him, and take our full views of him, and ſee his beauty, Iſa. 45.22. If ever we draw near to God, it is by Faith, it uſhers us and our prayers into his ſweet preſence. When faith is moſt upon the wing in prayer, then we are ever neareſt God.

2. To draw near to God, is to come in the Name of Jeſus Chriſt, and to ask what we pray for, for his ſake. Heb. 7.19. The law made nothing perfect, but the bringing in of a better hope did, whereby we draw nigh to God; that better hope is Jeſus Chriſt: All our Spiritual Sacrifices muſt be offered upon this golden Altar; all our Prayers muſt be put up in his Name. By him (ſayes the Apoſtle) let us offer the ſacrifice of praiſe to God continually, Heb. 13.15. He it is that hath the golden Cenſer, and with his much incenſe offers it with the prayers of all Saints upon the golden Altar which is before the Throne, Revel. 8.3. It is by his mediation and interceſſion that our Prayers come before God, and are accepted. They come to be ſweet odours by his incenſe, v. 4. p. 10and Rev. 5.8. This is to draw near to God, to come in Chriſts Name, Joh. 14.13, 14.

3. To draw near to God in Prayer, is to come before him conſcious of our own unworthineſs to ſue to him for any thing that we ſtand in need of, either for our ſelves or others. They that are Suppliants to Princes, acknowledge their unworthineſs to come into their Preſence, and to put up any Requeſt to them. The Centurion thought himſelf not worthy to come to Chriſt, as well as that he ſhould come under his roof, Luke 7.6, 7. and who drew nearer Chriſt then he? They that ſee their unworthineſs to come to pray to God, they of all others draw neareſt to him when they pray to him.

4. To draw near to God in Prayer, is to come before him ſenſible of thoſe ſins that we bring into his preſence: Behold, we are before thee in our treſpaſſes, ſayes that holy man, Ezra 9.15. Such as do indeed draw near to God, ſee their perſons polluted, their prayers defiled, and both to need waſhing in a fountain open for ſin and uncleanneſs, ſpoken of Zech. 13.1. As we are duſt in our original, ſo we gather duſt and ſoil daily, and our beſt duties are rolled in duſt, our prayers full of corruption, and ſullied all over with this duſt and mire; and every gracious heart ſees it, when he draws neareſt to the Holy One. Blackneſs and deformity is ſeen moſt before the p. 11greateſt beauty: So when we are neareſt the Beauty of Holineſs that is in God, then our blackneſs and deformity is moſt ſeen by us.

5. To draw near to God in Prayer, is to come before him as eying his All-ſufficiency to do all we come to ask of him, and more too: Eph. 3.20. To him that is able to do exceeding abundantly above all that we can ask or think, ſayes the Apoſtle. It were a great thing to have all we ask, but much more to have all we think; but to have above both our asking and thinking, and to have exceeding abundantly above theſe, what an All-ſufficient God do we come before when we pray to him? And truely, they that do draw near to him will eye him thus, that he can do every thing, Job 42.2. that there's nothing too hard for him, Gen. 18.14. Jer. 32.17, 27. That if a King on Earth can give a City to him that asked but a peny, Oh! what cannot the Royal Majeſty of Heaven give!

6. To draw near to God in Prayer, is to come before him as eying his Willingneſs to grant, as well as his All-ſufficiency and Power to yield to our deſires. Pſal. 145.19. He will fulfil the deſires of them that fear him: he alſo will hear their cry, and will ſave them. The Leper here fell ſhort; he believed his power, but doubted of his will, Mat. 8.2. but Chriſt told him of his will, as well as his power, ver. 3. And indeed this is p. 12an happy thing, to ſee that there is a will in God to give, as well as power, for this gives God the glory of his Grace. A Kings grace lies in his Will, and ſo does Gods.

Queſt. 2. In what manner are we to draw near to God in Prayer?

Anſ. 1. In ſincerity, with a true heart. Heb. 10.22. Let us draw near with a true heart. Truth is the Chriſtian Souldiers girdle, Eph. 6.14. and girds up the heart, and keeps us up cloſe to the duty, that our affections do not dangle and hang looſe in Prayer. Pſal. 17.1. Hear my prayer, O God, that goeth not out of fained lips: He would be ſincere when he drew near to God in Prayer. It's no time to be falſe with God, when we come to pray before him. No Prince on Earth would endure a glozing falſe Suiter; how much leſs will God endure a falſe heart when we come to ſue to him? Hypocriſie is loathſome at all times, but moſt of all when we come to pray before the Lord. It's the Worm in the gourd that eats up the duty: it's the Rottenneſs of the Core that conſumes the fruit of all that we expect to come in by our Prayers: it's the Moth that corrupts the heart, and ſpoils the Petition; the Caterpiller, and Palmer-worm, and Canker-worm that devours all before it. We muſt be true at all times, much more when we fall upon our knees and pray before the Lord.

p. 132. In purity, with cleanſed hands and purified hearts. Jam. 4.8. draw near to God: but how? cleanſe your hands ye ſinners, and purifie your hearts ye double-minded. So Heb. 10.22. Let us draw near, having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with clean water. Sanctification in outward and inward man, is required of thoſe that draw near to God. As Holineſs becomes Gods houſe for ever, Pſal. 93.5. ſo it does become the heart of man for ever, eſpecially in time of Prayer. Alſo my prayer is pure, ſayes Job, Job 16.17. A pure heart makes a pure prayer: A pure veſſel makes the liquor pure; ſo does the veſſel of the heart if pure, make that we pour out before the Lord pure alſo.

3. In humility: Humble ones draw neareſt unto God, for he is ever nigheſt unto them, Pſa. 34.18. Iſa. 57.15. he dwells with them. This is that that we have Precept and Example for, 2 Chron. 7.14. If my people, &c. ſhall humble themſelves, and pray, &c. Jam. 4.8, 9. They that draw near to God muſt be afflicted, and mourn. How humble was holy Agur, Prov. 30.2. how humble was the Publican in Prayer, Luke 18.13. how humble was the Prodigal, I am not worthy to be called thy Son, Luke 15.21. An humble heart in Prayer is Gods delight, and will act any thing: he will never ſend theſe poor ones away empty.

p. 144. In zeal and fervency: Rom. 12.11. Fervent in Spirit, ſerving the Lord. So Jam. 5.16. The effectual fervent prayer of a righteous man availeth much. This Sacrifice muſt be offered up with fire of the Spirits kindling, not of our own: it muſt not be ſtrange fire, as Levit. 10.1. but holy fire.

5. Importunately: Luke 18.1, 2, 3, 4, 5. So Luke 11.5, 6, 7, 8. the Parable of the unjuſt Judge and poor widow, and the hiſtory of him that came to borrow three Loaves, hold it out that we ſhould draw near with holy importunity, and impudency, as the Greek word ſignifies, reſolving to have no nay. So the woman of Canaan, how importunate was ſhe; ſhe would not give out, though repulſed often, Mat. 15. Some ſuiters will have no nay, ſome beggars will take no deniall: ſo here, Ambaſſadors will not be gone, till they have done what they came about. Now Prayers are the Souls Ambaſſadors, that are ſent to Heaven to negotiate great things with God for us, and they will do what they are ſent about. How impudent, in an holy wiſe, was Jacob, that ſaid, I will not let thee go, except thou bleſs me, Gen. 32.26.

6. Joyfully: Praying with joy, Phil. 1.4. David made many Prayers, that were turned into joyful Praiſes and Thanksgivings ere he had done. Trace the Book of Pſalms, and you ſhall finde p. 15many Prayers by a Divine Chymiſtry turned into joyful Praiſes. Thoſe Prayers that are made in faith, have ever joy mixed with them. Faith and Joy, are Cauſe and Effect, and therefore do mutually argue one another: had we more Faith, we ſhould make more joyful Prayers then we do.

7. Feelingly, and from the heart: our prayers muſt be hearty prayers, Pſal. 119.58. & 145. They that uſe their lips, and have wandring hearts, do not pray in a right manner: God loves no complemental Suiters, but would have the heart given to him; as other wayes, ſo when we pray to him. There are ſome eloquent beggars, that will flouriſh with Rhetorical ſtrains in begging, theſe ſpeak not feelingly, and from the heart, and no wiſe men will regard ſuch: ſo do ſuch as pray not with the heart, but flouriſh it with high ſtrains of ſpeech before the Lord. We muſt pray feelingly: heart-prayers are they that God looks for, Prov. 23.26. That man is not ſerious with God in ſuch a ſerious work as Prayer is, that leaves his heart behinde him, when he comes to preſent his Suits before him.

8. Conſtantly: Rom. 12.12. Continuing inſtant in prayer. Luke 18.1. Chriſt ſpake a Parable, to the intent that men ſhould pray alwayes, and not faint. 1 Theſſ. 5.17. Pray without ceaſing. The woman of Canaan, as ſhe was importunate, p. 16ſo ſhe was conſtant in Prayer, ſhe held out to the laſt; ſo Jacob. Conſtancy, as it crowns all other Duties, ſo in a ſpecial manner this of Prayer. Prayer is an holy wreſtling, Gen. 32.24. with Hoſ. 12.3, 4. So Rom. 15.30. Strive, or wreſtle together with me in your prayers for me: now if a Wreſtler ſhould faint, and give out before the victory, he would loſe the Crown; ſo if we hold not out in Prayer, both our labour is in vain, and another will take the Crown from us.

Queſt. 3. Why are we thus to draw near in Prayer?

Anſ. 1. From God. 2. From our ſelves. 3. From the Duty it ſelf.

1. From God: 1. He hath commanded us to draw near to him, he hath given out his Royal Edict for it; and when Kings and Princes give out their Royal Edicts, all obey: ſo here, Jam. 4.8. The Rechabites obeyed their father in his Commands, Jer. 35.6. how much more ſhould we obey our Father in this?

2. He hath promiſed to draw near to us, Jam. 4.8. and who would not have God to draw near to him? His Fellowſhip is the beſt Fellowſhip in the world; there's all in his Communion, that is in Father, Friend, Brother, Husband, Lover, and what elſe you will, and ten thouſand thouſand times more, and this may well prevail with us.

p. 173. He hath left us Examples in his Word to imitate, of ſundry that have thus drawn near to him; as Abraham, and David, and many others, whoſe faith we are to follow, and whom to imitate will be our Crown and Glory. To be beſet with ſuch Pearls, and follow ſuch peerleſs ones, will be a glorious Diadem to our head.

4. He denounceth woe to ſuch as do it not: Zeph. 3.1, 2. Woe to her that is filthy and polluted: Why, what's the matter? Among other things, this is one thing complained of, ſhe drew not near to her God. See alſo Jer. 10.25. Nothing is more loathſome in a wife, then not to come near her huſband, and nothing more abominable to God, then for his Spouſe not to draw near to him; he looks at ſuch as polluted ones, and as ſuch as are turned aſide to ſome adulterous lovers. Their hearts are gone from him, that draw not near to him.

2. From our ſelves: 1. We are never better, then when we are neareſt God, and when we have moſt communion with him in this Duty: we are in a corner of Heaven, when God and we are in a corner together; as Peter ſaid at Chriſts Transfiguration, Maſter, it is good for us to be here, Mat. 17.4. ſo we may ſay when we are near God, It is good to be here, be the place what it will be: Gods Preſence makes any place a Paradiſe.

2. We are never more honoured, then when we draw near to him. It is an honour to a man to p. 18be admitted into the Kings Preſence at any time, but to be very near him, and often with him, is great honour: what is it then to be near God? 1 Joh. 1.3. Our fellowſhip is with the Father, and with his Son Jeſus Chriſt: this is greateſt honour indeed. See for illuſtration 1 Kings 4.5.

3. We are never nearer comfort, then when we are neareſt God in this Duty. He is the God of all comfort, and therefore when we are near him, we are near comfort, 2 Cor. 1.3. What glorious beams of comfort have been darted into many ſouls, when they have been darting up their Prayers to heaven, and have been ſerious with God in the duty? Heaven hath been as it were opened to them. If ever comfort meet us, it is when God and we have been together, when he hath met with us, and we with him in Prayer. As Moſes face ſhone when he had been with God; ſo our faces ſhine moſt with comfort when we have been with God, Exod. 34.29, 30. As the Nobles of Iſrael, by being with God, ſaw him, and did eat and drink; that is, were filled with comfort, as if they had been at a feaſt or banquet, Exod. 24.11. ſo when we are near God in this duty, it is as a banquet of wine to us,

4. We finde God very tender to us, and paſſing by failings, and making the beſt of what we do. There will be wandring thoughts, that like Fowls will fly upon our Spiritual Sacrifices; but if we p. 19endeavour to drive them away, as Abraham did thoſe fowls, Gen. 15.11. God will accept the ſervice for Chriſts ſake, 1 Pet. 2.5. though there be ſomething in the Prayer that hath not been well done, yet if God paſs by the failing, and ſay, It is well done, who ſhould finde fault with him? if he be tender to us, who can charge him? I remember a ſtory of Henry the Seventh's Cupbearer, that coming to bring a cup of Wine to him, it ſo fell out that he ſtumbled and fell, and threw down the glaſs, and ſpilt the Wine, and ſprinkled ſome of it upon the Kings garments: the King looked angerly upon him, and asked him, If he had done well in what he did? the man anſwered, If your Majeſty think it well done, it is well done. Sayeſt thou ſo, ſayes the King, then I I ſay it is well done; and ſo pardoned him. I apply it thus: When we are ſerving God in Prayer, ſomething comes in that marres and ſpills the Duty, but if God will paſs by the ſlip, and ſay, It is well done, and accept of it, who hath any thing to ſay againſt him? And thus of his Freegrace he does, when we would draw near to him, and do him better ſervice, he knows how to leave the worſt, and take the beſt of our deſire, and to make the beſt of it.

5. We ſhall finde our drawing near to God in this Duty, a Pledge of our everlaſting communion with him in another world. Communion with p. 20God is Heaven begun, and it will never ceaſe till it fall into Eternity, as the Rivers do into the Sea. It is true, our Communion with God is little here, for what's a little River to the Sea? we are but now and then, and but ſometimes, and but a little ſerious with him; ſome acquaintance we have, but not much: but there is a time a coming when we ſhall ever be with the Lord, 1 Theſſ. 4.17. when we ſhall ſee his face, Rev. 22.4. and be with him where he is, Joh. 14.3. & 17.24. and be like to him, and ſee him as he is. And this everlaſting happy Communion follows upon our drawing near to God here.

6. We ſhall finde, that when we draw neareſt unto God we have moſt his Image upon us: for ſo it is in Glory, 1 Joh. 3.2. We ſhall be like unto him, for we ſhall ſee him as he is; and ſo it is in Grace, 2 Cor. 3.18. Look as Moſes, by being with God, brought ſome of Heavens beauty down with him, not onelyonly in his face, but alſo in his heart, ſome of the bowels of God toward a ſinning people, Exod. 32.31, 32. ſo it is with thoſe that draw near to God in Prayer, the Image of God looks freſh upon them; it is to be ſeen who they have been with, their Fathers face is ſo conſpicuouſly beheld in them.

3. From the Duty it ſelf: 1. It is that that Chriſt Jeſus often exerciſed himſelf in, eſpecially upon weighty occaſions; yea ſometimes ſpent the p. 21whole night in Prayer to God, Luke 6.12. and we need not be aſhamed to follow him. Souldiers follow their Leader, Sheep the Shepherds: ſo here, Joh. 10.27. They follow me.

2. It is that whereby we become Princes with God, Gen. 32.28. Hoſ. 12.3, 4. and who would not prevail with God, though he get an halting by it?

3. It is that that makes us prevail with men, Gen. 32.28. If we can but be Princes with God, men ſhall never be too hard for us: Impotency ſhall not overcome, where Omnipotency yields.

4. It is that duty that gains great things for us. What is it that may not be obtained by Prayer of Faith? it's a Key that opens all doors; the door of Heaven, Jam. 3.17, 18. the doors of the Sea, Exod. 14. Neh. 9. the doors of the barren womb, 1 Sam. 1. What Treaſures are there that Prayer cannot come at, fetch away, and bring in its hand to us?

5. It is that that God delights in, Cant. 2.14. Prov. 15.8. it is a kinde of harmony, and muſick, and melody in his ears. Other fathers love to ſee their children playing, but our Father loves to ſee his children praying.

6. It is that that we begin our ſpiritual life with, Acts 9. and muſt not ceaſe with us till we come to glory.

7. It is that that will iſſue in praiſes in another world: our Requeſts now, will be Songs then.

p. 22Ʋſe 1. for Information. 1. We ſee what honour God puts upon Believers when they pray to him, They draw near to him. It is great honour to draw near to a Princes Throne, to put up a Petition now and then, and to ſtand or kneel in his Preſence: Oh what honour then is it to araw near to God, and to come to his Throne to preſent our Supplications before Him who is King of kings, and Lord of lords; all are not ſo dignified, it is the priviledge of Believers onelyonly, they are they that have this Kings ear and heart, they may come without check or controll; it's their honour to be in his Preſence, there's no Law to inhibite them from coming, as was ſometimes in the great Perſian Monarchs Kingdome, Eſth. 4.11. they may come when they will, and as often as they will, this King hath an ear open, and an hand ready to receive their Petitions that they preſent to him, 1 Joh. 5.14, 15. When they come moſt frequently, they are welcome moſt cordially; when they draw near, as Abraham here, they have the honour to kiſs the Kings Hand, and to come at any time into the Preſence-Chamber without reproof. Such honour have all his Saints, and ſo it is with every one that this King delighteth to honour.

2. We ſee that Believers are Favourites and Friends of God, that they draw near to God. Abraham is thrice in Scripture called the Friend p. 23of God, 2 Chron. 20.7. Iſa. 41.8. Jam. 2.23. and when any thing is often ſpoken of, God would have us minde that. The truth is, none are ſuch friends of God as Believers; nay, none are friends but they: To them this King holds out the golden Scepter of his Grace. There are ſome that are ſaid to be near the King, Jer. 52.25. and of Zabud, that he was King Solomons friend, 1 Kings 4.5. Oh but how near are Believers to God, what friends are they to him, that may come with their Petitions to him at any time without repulſe? No Favourites of Princes have more liberty then they have, to come into the Preſence of the greateſt Majeſty of Heaven. Julius and Auguſtus had their Favourites, and ſo had Tiberius his Sejanus, that he did call Friend, and would write to him pro amicitia, out of the friendſhip that he bore to him: but none like Believers for friendſhip and favour with God, that can come with ſuch boldneſs to his Throne of Grace, and draw near when they pray to him.

3. We ſee that God humbleth himſelf above all other Princes in the world, that will vouchſafe to admit ſuch as we be into his Preſence, and to come ſo near him. It's great humility in the great God, to behold things that are done in heaven, to have reſpect to the ſervice that Angels bring before him; but for him to behold things p. 24done on earth, to look at our ſervices and prayers, to regard our petitions, and to let us have any room in his heart, and our requeſts to have any admittance to his Throne: Oh! who is like to the Lord that dwelleth on high, that thus humbleth himſelf for our ſakes? Pſ. 113.5, 6. Princes will ſometimes ſtoop toward their Subjects, as David and others have done, but none like God. Some Princes will ſcarce be ſeen once in a year of their Subjects, they take ſuch State upon them; but our God and King does not ſo, we may draw near to him when we pray to him.

4. We ſee that by nature we are far from God, for it is of faith that we draw near to him: by nature we care not for praying to him, for it is by grace that we come with our ſuits and ſupplications to him; we may thank grace that ever we get near him. Nature puts us far from God, as Eaſt and Weſt are in their diſtances one from another; as ſoon may Arctick and Antarctick Poles meet, as God and Nature meet together. Adam when fallen would never have come at God, but hid himſelf for ever, if God had not ſought him and found him out: So it is with all Adams Sons, they would ſhrowd themſelves any where, rather then come where God is. Of all ſuch men it is ſaid, They call not upon God, Pſal. 14.4. it is from that which is ſupernatural that we draw near to him. There is a Byaſs upon nature p. 25that carries us far from God, till another Byaſs bends us ſtrongly towards him.

5. We ſee how precious Chriſt ſhould be to us, for he is that better hope whereby we draw near to God, Heb. 7.19. there's no coming to the Father but by him, Joh. 14.6. but through him we have acceſs by one Spirit unto the Father, Eph. 3.18. and who then ſhould be precious to us, if not he? 1 Pet. 2.7. He is the great Favourite of Heaven, that brings us all into favour, and brings us near God, if ever we get near to him. Favourites of Princes bring others into their Preſence: ſo does he bring us into the Preſence of God, and makes us and all our Prayers acceptable, Eph. 1.6. 1 Pet. 2.15. Oh what a price ſhould we ſet upon him! He ſhould be the chiefeſt of ten thouſand, above all other beloveds, Cant. 5.10. the Pearl of great price that we ſhould ſell all for, Mat. 13.45, 46. we ſhould have none in heaven but him, and none in the earth that we deſire in compariſon of him, Pſ. 73.25. He is the richeſt Jewel in the world, the faireſt Flower in Gods garden, the Tree of Life in the midſt of the Paradiſe of God; the Sun, the bright and Morning Star, the Day-ſpring from on high, the Treaſure of Heaven. In a word, He it is by whom we draw near to God, and bring our ſuits before him to finde acceptance with him.

6. We ſee what a precious grace Faith is, 2 Pet. 1.1. not onelyonly becauſe we lay hold upon p. 26procious Chriſt by it for righteouſneſs and life, but becauſe we draw near to God by it when we pray to him; and therefore it is, that faith is that that makes our prayers for us, next to the Spirit, which is the principal Efficient of them, Rom. 8.26. The prayer of faith, Jam. 5.15. and indeed that prayer is no prayer, that hath not faith in it, though never ſo well beſet with compleat and neat flowers of goodly expreſſions; theſe do not take with God, it's faith that carries all along ſweetly in the duty; that's the ſinews and ſtrength, the heart and life, the cream and flower, the choyce and beſt, the marrow and fatneſs of the duty. Oh how precious ſhould we account of it then, and eſpecially becauſe we draw near to God in prayer by it?

Ʋſe 2. for Terrour to Unbelievers: They cannot draw near to God, nor make any prayer to him to finde acceptance with him; they may be near him with their lips, but their hearts will be far from him; they may compaſs him about, but it will be with lies and deceit, as God complains of old, Hoſ. 11.12. for it is by faith that we draw near to God. Abraham drew near to pray, and they that would do ſo, muſt be heirs of his faith, and walk in the ſteps of that faith that he put forth which is the father of us all. Thou canſt as well climb up to the Moon, as go to God and make a prayer to him ſo as to be accepted, p. 27without Chriſt, without faith: without Chriſt thou wanteſt the ladder, and without faith thou wanteſt a foot to come to God by him. No Unbeliever can make a prayer ſo as to be accepted.

Ʋſe 3. for Humiliation, that our prayers are ſo deſtitute of faith, or at leaſt we are of little faith, as Chriſt ſpeaks. When the Sails of a Ship are full, ſhe goes on ſwiftly; and if our Prayers were filled with faith, how ſwiftly and ſweetly would they bring in Rich Returns to us? but a ſcant wind ſpoils the bleſſed market that we might make. A little faith and a large prayer does not bring in that we look for, it hinders our drawing near to God.

Ʋſe 4: for Exhortation. 1. To be thankfull to God that gives us admittance into his Preſence, and leave to draw near to him. We would ſhew our ſelves thankefull for being admitted into an earthly Kings Preſence, and that we might have any near approach to him, to put up any Petitions of concernment to him: Oh how thankfull ſhould we then be, that the great God will vouchſafe to give us leave to come before him, to put up as many Petitions as we will to him, eſpecially conſidering what we are, and what we have been to him when time was, Tit. 3.3. conſidering alſo what great things they are that we come to make ſuit for; Pardon of ſin, Peace of Conſcience, Aſſurance of his love, Heaven and p. 28Happineſs, which no Kings on earth can give: we can never be thankfull enough to him for this; Heaven and Earth ſhould be full of our praiſes for this great favour.

2. To love the Lord Jeſus, by whom we thus draw near to God, Heb. 7.19. Eph. 2.18. We would for ever love that Favourite that brought us into the Kings Preſence, and preſented our Petitions to him, and got ſome great thing ſealed and confirmed to us: Oh what love then ſhould Chriſt have from us, that admits us into the Preſence of God, and preſents our requeſts, and mediates for us, and ſees all done that we deſire of him? Joh. 14.13, 14. We can never love him enough. As the Prophet ſaid of Gods Infiniteneſs, Iſa. 40.16. Lebanon is not ſufficient to burn, nor all the beaſts for a burnt-offering: ſo we may ſay, All the fragrant ſpices and ſacrifices of our deareſt hearts love are too little, are not ſufficient for him that brings us ſo near the bleſſed God. And though we cannot come off with ſo much love as he deſerves for this, yet let us do what we can, and give him our hearts, Prov. 23.26. And as it is with thoſe that love either men or women, they love the very ground they tread upon: ſo let it be with us, let us love the ground he treads upon, thoſe places that he comes moſt to. Pſal. 26.8. Lord, I have loved the habitation of thy houſe, (ſaith David) p. 29and the place where thine honour dwelleth: ſo ſhould we.

3. To honour Believers that are ſo honoured of God, as that they may draw near to him. They that are frequently in the Preſence-Chamber of Kings on earth, as Favourites be, are highly honoured among men: Oh what honour then ſhould we put upon Believers, that draw near to the bleſſed God? They are indeed the honourable ones, and the excellent of the earth, which we ſhould ſet our delight upon, Pſa. 16.2, 3. They are they that the King of Heaven delighteth to honour: and when an earthly King honoureth any, all his Servants will honour ſuch; ſo ſhould we honour thoſe that God honours by admitting them to draw near to him. We ſhould think honourably of them, ſpeak honourably of them, do honourably by them, put them in our hearts, lay them in our boſoms, give them all the honour that's fit for men, and (under God) let them have the higheſt room in our hearts, who have this honour from God, to draw ſo near unto God.

4. To pray that when we come before him, we may indeed (as Abraham did) draw near to him. If we bring our Petitions near him, and our hearts be ſomewhere elſe, we do but mock God, and do not draw near to him: if our lips go, and our hearts gad; if our tongues waver, and our hearts wander; if our mouthes utter, p. 30and our hearts ſcatter, we do but loſe our ſelves, and loſe the duty, and all the good we might have by it. Pray therefore for ſuch an heart as David had, Pſal. 57.7. My heart is fixed, O Lord, my heart is fixed: we have naturally unfixed hearts, unſtable hearts, ſuch hearts as will give us the ſlip, and give God the ſlip, but if we would indeed draw near to God, we muſt deſire a fixed heart.

5. To long for heaven, where we ſhall be near him indeed. We have, through his grace, ſome near approaches to him, eſpecially when he makes us ſerious and lively in the duty, even in this life, but it is but a little; yet whatever it is, it is his mercy that we may come any whit near him, as it is in Pſal. 148.14. that he ſhuts us not quite out of his preſence: but when we come in glory, we ſhall be near indeed. Oh! how near are the bleſſed Angels, and bleſſed Souls in glory! they have his ear, they have his heart, they are in his Preſence-Chamber, in his boſom, lye near his very Soul: no nearneſs like that which they enjoy, and we ſhall in a ſtate of glory; and this we are to long and breathe for.

6. In the mean time to be as near him as we can, and as often with him as we may; the oftner the better: the more walks we have with him, the more of the rayes of his beauty will be ſeen upon us; the more frequent our addreſſes be to him, p. 31the more of heavens glory will be put upon us: God will be ſeen in our very faces, ſomething of God in our very countenances; all that ſee us will ſay, Doubtleſs theſe men have met with God, and God hath met with them, they have drawn near to him indeed, there is ſuch radiancy of the divine beauty upon them. See Exod. 34.29, 30.

Ʋſe 5. for Conſolation: 1. Againſt our loſs of near Relations, Brethren, Siſters, Fathers houſes, neareſt and deareſt Friends; we in this Country have left theſe: but if we can get nearer God here, he will be in ſtead of all, more then all to us; he hath the fulneſs of all the ſweeteſt Relations bound up in him. We may take that out of God, that we forſook in Father, Mother, Brother, Siſter and Friend, that hath been as near and dear as our own Soul.

2. Againſt loſs of our own Country, which is to be eſteemed as a mans ſelf, Luke 4.23. and ſhould be very dear to us: but if we be put far from that, and draw near to God, all is well; he will bring us to an heavenly Country, and to that that's better then what we left.

3. Againſt loſs of Life here, which is dear to us, and goes near to our hearts; but if we get near God, and have more frequent recourſe to him by Prayer of faith, his preſence that we have enjoyed here, is more then life. We muſt have died where-ever we had been; and if it be our p. 32lot to die in a ſtrange Land, we are not a whit the further off from God by it; our Souls are as ſoon carried to heaven, as if we had died elſewhere.

HAving ſhewed what Abraham did, in drawing near to God in Prayer, we come now to what he ſaid, and handle the words as they lye in the Text, Wilt thou alſo deſtroy the righteous with the wicked?

Doct. II. THat even among the moſt wicked Sinners, there may be found ſome Righteous.

This Abraham preſuppoſeth, and it was not without ground, for Lot there was, whom he knew to be a righteous man, and ſo the Holy Ghoſt ſtyles him, 2 Pet. 2.7, 8. There was Obadiah in wicked Ahabs Court, 1 Kings 18.3, 4. Prime Saints there were in cruel Nero's Houſehold, Phil. 4.22. at Pergamus, where Satans Throne was, there were righteous ones, Rev. 2.13. So in the old World, The world of the ungodly, as it is called, when all fleſh had corrupted their wayes, 2 Pet. 2.5. Gen. 6.12. there was a Righteous Noah, Gen. 6.9. So Enoch in that wicked Age, he lived (Jude 14, 15.) a bleſſed man, that conſtantly walked with God, as the Hebrew Verb, in the Conjugation Hithpael, holds out; p. 33and ſo Junius and Tremelius render it, indeſinenter ambulabat. Some good there are among the worſt and vileſt among men; ſome Corn among the Chaff; ſome Wheat among the Tares; ſome Gold mingled with the Droſs; ſome Sheep with the Goats; ſome ſweet Flowers and Herbs growing with the Weeds; ſome fruitful Trees among Briars and Brambles, Thorns and Thiſtles; ſome Jewels among the Sands; ſome Pearls among a multitude of Shells; ſome gracious Saints among the Wicked.

Reaſons. 1. From God. 2. From the righteous themſelves. 3. From the wicked.

1. From God: 1. He would leave the wicked hereby without Excuſe, that have had ſome good examples before their eyes, ſome paterns of piety to follow, and yet they would be vile, when they had ſuch eminent gracious ones amongſt them: This leaves them wholly without excuſe, they can make no apologie for themſelves. That Servant that is idle and riotous, when his fellowſervants have been diligent in their work, muſt needs have his mouth ſtopt, his Maſter will take no excuſe: So our Maſter that is in Heaven will take no excuſe from ſuch as having good examples before them, will yet be wicked, when they might be better, Mat. 25.24, 25, 26, 27.

2. He makes theſe Righteous ones more eminent in holineſs by living among ſuch wicked ones. p. 34Who ſo famous as Enoch, and Noah were, that lived among the wicked in their times? who ſo eminent as Obadiah in Ahabs houſe, who ſold himſelf to work wickedneſs in the ſight of the Lord? 1 Kings 21.25. If we look into 1 Kings 18.3. it is ſaid, that Obadiah feared the Lord greatly. What rare Jewels were found upon ſuch a dunghill as Nero's Court, Phil. 4.22. The moſt excellent of Saints have been found amongſt the moſt wicked ſinners: their black makes the godlies white more conſpicuous. How eminent was Lot in Sodom, 2 Pet. 2.7, 8. their darkneſs makes the Saints light ſhine more brightly; their deformity makes the Saints beauty more to be admired: they often prove the rareſt men, that live amongſt the worſt of men.

3. He permits them to be together till the harveſt, and at the end of the world he will ſay to the Reapers, which are the Angels, Gather up the Tares, and binde them up in bundles to burn; but gather the Wheat into my barn, Mat. 13.30. His permiſſive and providential Will is in it, that good and bad ſhould be together till the great day of Separation come: There will be a mixture of one with another while we are here; there will be Vines and Figtrees, as well as Thorns and Bramble-buſhes; there will be Roſes as well as pricking Briars; ſome Lillies among a multitude of Thorns; ſome gracious Saints among a many wicked ſinners.

p. 354. God hereby exerciſeth the graces of his righteous ones, and tries their faith and patience, their humility and ſelf-deniall, by being among the wicked world: for they will be taunting and mocking, and many wayes dealing injuriouſly with them; they will perſecute them, and put them into the furnace, and ſo their graces are more bright, and orient, and refulgent, and themſelves come out as gold, Job 23.10. By theſe God makes up his Jewels, and hangs them out, that their glory and luſtre may appear to all. Solid mettal never looks more ſhining, then when it hath been longeſt in the fire: ſo here.

5. God hereby makes them more heavenlyminded, and more weaned from the world: they have enough and too much of an evil world, that they are deſirous in Gods time to go out of it. What they meet with here, makes them long for heaven. As the ſparks fly upward, ſo theſe ſparky lively ones fly upward and heaven-ward in their looks and longings, and earneſt deſires after that bleſſed place. No meer man was more afflicted with evil men, then Paul, and none more beavenly-minded then he, 2 Cor. 4.17, 18. Phil. 3.20. theſe give wings to our deſires, to mount them up heaven-ward; theſe winds lift up our hearts (as the waves of the Sea) unto heaven; theſe make us like Eagles, to ſoar aloft: we have ſo much of their bad company, that we would p. 36gladly be with better, Phil. 1.23.

6. God hereby makes Heaven to be Heaven to ſuch godly ones as have been among the wicked: their company hath been a kinde of hell to them, and to leave hell to go to heaven, O how ſweet muſt that heaven be! to come out of a dungeon of darkneſs into light, O how pleaſant muſt that light be! Heavens glory is compared to the light, Pſal. 49.19. Col. 1.12. and that light muſt needs be ſweet indeed, after ſuch darkneſs.

2. From the Righteous themſelves: 1. They are a curb and reſtraint to them; at leaſt they are not ſo vile while they look on, though ſome be very impudent even in the company of godly ones, as the Sodomites were, 2 Pet. 2.7, 8. but or dinarily they are a reſtraint to them: they are as bit and bridle to ſuch head-ſtrong beaſts, that they dare not fly out, and break away into ſuch vile abominations as otherwiſe their corrupt natures would carry them to.

2. They do condemn them, Heb. 11.7. Their good example condemns them both in their Conſciences here, and will aggravate their condemnation another day, in that living where ſuch godly ones were, they would not learn Righteouſneſs, but be as baſe and lewd, as if they had none to teach them better.

3. They keep off many plagues and judgements from them, Gen. 19.22. Job 22.30. Their preſence, p. 37their prayers, their tears and mournful ſighs, defer the coming of that Evil that the ſins of thoſe wicked ones call for: They ſtand in the gap, and make up the hedge to keep out wrath from breaking in upon them.

4. They bring in many bleſſings and mercies to thoſe they live among, which they ſhould never have had, had it not been for the godly that have lived among them: many a fair outward bleſſing the wicked may thank the godly for, Gen. 12.2. Slaves fare the better for the abundance that is provided for Sons; yea, Dogs fill their bellies of that which is the portion of Children.

3. From the Wicked: 1. Even among them there may be ſome that God may ſhew favour to, and may effectually call home. That man runs far, that God cannot bring back again; as we ſee in perſecuting Saul, Acts 9. Zacheus, Luke 19. the woman of Samaria, Joh. 4. And righteous men living among theſe, are a means of their ſpiritual good.

2. They are ſome of them inſtrumental to bring ſome godly men amongſt them, though not out of any love to them for their godlineſs ſake. This may be bleſſed for the ſpiritual good of ſome of them.

3. They are often convinced that they do naughtily, having ſuch to teach them better, both by precept and example: Their Conſciences tell p. 38them they do evil, their hearts upbraid them for their wickedneſs, that having ſuch lights to ſhine to them, they yet walk on in darkneſs.

4. They do even wiſh they may die their deaths, though they know not how to live their lives, Numb. 23.10. Oh that I might die that mans death, ſayes ſuch a man, I would never deſire to fare better then he: Oh that I might fare as well, and then it would be well with me. Theſe wiſhings and wouldings they ſometimes have, by righteous mens being among them.

5. They do ſee ſome kinde of beauty and luſtre in their way, and ſpeak of the Saints happy condition very affectionately, Numb. 24.5, 6, &c. that there's no people in the world like them, and ſpecially that God is among them.

6. They do foretell the Saints victory over their enemies, and that they ſhall do validntly againſt all that riſe up againſt them, Num. 24.8, 9

7. They learn at leaſt a form of godlineſs of them, though they cannot come up to the power of it; they learn to ſpeak as they ſpeak, and get their phraſes, and can tell how to uſe their tongues, as if they were better men then indeed they are. This they have by the Saints company which are amongſt them.

8. They ſee the miſchief that befalls them, when they that are godly are taken from them, and what fools they were that made no better p. 39improvement of them. This the Sodomites could not but ſee when Lot was taken from them, for as ſoon as he was gone, the Lord rained fire and brimſtone, and deſtroyed them all, Gen. 19.24, 25.

Ʋſe 1. for Information: 1. We ſee that as long as there are ſome Righteous ones among the wicked, we may hope that God will not deſtroy them, that he will not bury his Jewels among ſuch dunghills; that he will not burn up his Wheat with the Chaff; that he will ſpare the Wicked for the ſake of the Righteous that are among them. But I ſhall have occaſion to ſpeak more fully to that upon the following words. God will do much for evil men, out of reſpect to his gracious Saints; their very preſence holds Gods hands, their prayers hold his heart towards them: their tears and ſighs are prevailing arguments to keep off blows, to continue bleſſings. But enough at preſent of this.

2. We ſee what the Saints condition is in this world it is to be mingled with the wicked: Lambs among Lions; Sheep among Wolves; Flowers among filthy Weeds; the beſt of men among the worſt. We may not look to be all Jewels, there will be ſhells with us that are good for nothing; we cannot expect to be all Gold, the droſs will mix it ſelf with it: they that would ſee ſo pure a company as to conſiſt of all Saints, muſt go to Heaven for it. Our Churches carry a fair face of p. 40Purity, and they are called Golden Candleſticks, the denomination being given from the better part, Rev. 2.1. but God knows we are more droſs then gold, and little do we know what rottenneſs lies at many hearts: if our inſides were turned outward, Oh what abominations would appear! Many a comely face we may ſee, and many a goodly ſemblance, but what Truth there is in many, God and their Conſciences know, and will diſcover in due time.

3. We ſee what longing deſires we ſhould have for Heaven, where there will be all Righteous ones: for here good and bad are mingled together; a few Pearls among a multitude of pebles; here and there a Diamond, among a number of baſer ſtones, one rare one, among a thouſand of the common ſort: but in Heaven they are all choice Jewels, all Righteous, all holy, all precious as the gold of Ophir; there is no mixture there, none enter there that are defiled; there are no weeds in that garden, no chaff in that barn, no Serpent gets into that Paradiſe, no unholy ones ever come in Heaven. [But of this hereafter.]

4. We ſee that God will have wicked men curbed and reſtrained, that they ſhall not be ſo wicked as they would be, for they ſhall have ſome Righteous ones among them: He will put a ſnaffle upon them to keep them in; the Righteous ſhall reprove them, and tell them of their p. 41ſins, and ſeek to ſhame them out of them: ſo that they cannot be ſo bad as they would, for theſe are darts and arrows that they ſhoot at them, and ſtrong …urbs, that they cannot be ſo headſtrong in a way of wickedneſs as elſe they would.

5. We ſee what a wonder of his Power and Grace it is, that the righteous are preſerved amidſt the multitudes of wicked ones, that the little Flock ſhould be kept among ſuch a company of Wolves and Lions; that the Lambs are not devoured and eaten up, and made a prey of by ſuch beaſts of prey; that they ſhould be in their company, and ſafely kept, this is one of the great wonders that God does, and to think ſeriouſly of it, will cauſe us to wonder at it.

6. We ſee how juſtly God will one day judge wicked ſinners, for they have had ſome Righteous ones among them, whereby they might have been better; and therefore they continuing in their wickedneſs, notwithſtanding the help that God affords to them to better their condition, their Condemnation muſt needs be very juſt.

Ʋſe 2. for Terrour to thoſe that have lived among the Righteous, and got no good by them; this will be the greateſt cut to them when they come to die that is. I remember in Cambridge a Thief there ſuffered death, and this troubled his Conſcience moſt, That he lived in a Family p. 42once where he might have been better, but was not.

Ʋſe 3. for Humiliation, That our ſins have expoſed us to live among ſuch wicked ſinners, Atheiſts, Papiſts, Quakers, Profane perſons, Sodomites, Drunkards, Whoremongers, Scoffers, Railers, unquiet devils, &c.

Ʋſe 4. for Exhortation: 1. To bleſs God for our preſervation among ſuch.

2. To do what good we can among them.

3. To do as Lot did in Sodom, 2 Pet. 2.7, 8.

4. To breathe after other fellowſhip.

Doct. III. THat God will deſtroy the wicked, but will not deſtroy the righteous with the wicked in the day of their deſtruction.

This Abraham plainly holds out in the words of the Text, Wilt thou alſo deſtroy the righteous with the wicked? where he makes account that the wicked ſhall be deſtroyed; but that God will deſtroy the righteous with the wicked, that he does ſeem to deny: Wilt thou do it? No ſurely, thou wilt not do it, it were very ſtrange if thou ſhouldſt: So that this Interrogation hath the force of a Negation in it. We will handle the firſt Branch firſt, That God will deſtroy the wicked; and then handle the latter Branch afterward.

p. 43For opening of the firſt Branch, let me ſhew 1. When he will deſtroy them. 2. How he will deſtroy them. 3. Why he will deſtroy them. 4. The Ʋſes.

Queſt. 1. When will he deſtroy them?

A. Firſt, when their ſins for quality are Sodoms ſins. 1. When their ſins cry for vengeance and deſtruction, Gen. 18.20. Crying ſins bring deſtruction with them, eſpecially when the cry is great, that's alwayes a forerunner of deſtruction; it is poſting and haſting, and will make no ſtop nor ſtay then, it comes flying, when ſins are crying; it comes galloping with all ſpeed, then there is no delay, but it is near at hand, and they ſhall know it.

2. When their ſins are grievous, Gen. 18.20. of an heinous nature, of a deep dye, as well as of a loud cry: When ſins are as ſcarlet and crimſon, as the Prophet ſpeaks Iſa. 1.18. ſtaining and dying others, then deſtruction comes. Such were Sodoms ſins that did deſtroy them. Heinous Malefactors do not eſcape mens ſevereſt puniſhment; how much leſs ſhall they eſcape deſtruction from the Lord that are heinous ſinners?

3. When their ſins are come to the full: ſo were the ſins of Sodom, they were at the height and full, they were brim-full, they had filled up their meaſure. God ſtayes his hand till this, and then he can ſtay no longer, Gen. 15.16. Dan. 8.23. p. 44Joel 3.13. Rev. 14.18, 19. The ſharp ſickle is thruſt in, when the grapes are fully ripe; when the preſs is full, and the fats overflow, then is a time for the deſtroyers to come. The Moon is never darkened and eclipſed, but in the full: ſo the darkneſs of deſtruction does not come, but when ſin is firſt come to the full.

4. When their ſins are univerſal: ſo were the ſins of Sodom, Gen. 19.4. So Gen. 6.12. when all fleſh had corrupted his way, then it was a time for the Flood to come. General ſins bring general deſtruction with them. If the Plague be in all places, and be univerſal, it brings great deſtruction with it. Sin is the plague of the heart, and if it ſpread it brings a ſore deſtruction with it.

5. When their ſins are ſhameleſs and impudent; ſo were they of Sodom, Gen. 19.5. Iſa. 3.9. Jer. 6.15. & 8.12. Shameleſs ſins are running ſins; when men are paſt ſhame, they are paſt hope; when they cannot bluſh, they cannot eſcape; when they have a Whores forehead, they have the hire of a Whore, and that is deſtruction.

6. When they are ſtiff-necked, Prov. 29.1. when no Counſels, no Reproofs, no Admonitions will work good upon ſuch, their deſtruction comes in amain upon them, and ſpeeds its way to them. What deſtruction did God bring upon hard-hearted Pharaoh? he went on in a way of obſtinacy, and hardned his heart againſt all Gods p. 45Words and Rods, and it was his ruine. Obſtinacy is alwayes a forerunner of deſtruction: A callous brawny heart ſpeeds a man to perdition; it lets in, like an hole in a Bank, a ſea of Miſery, and drowns all before it.

Thus much for the quality of the ſins that bring deſtruction; let me now ſhew the kind of them.

Secondly, When ſins for the kinde of them are like Sodoms ſins. And what were they?

Anſ. 1. Pride, Ezek. 16.49. in Apparel, in looks, in gate, in carriage and behaviour, in geſture, in building, and any other way expreſſed: this is a ſin that brings deſtruction with it. Prov. 16.18. & 18.12. Before deſtruction the heart of man is haughty: the higheſt Towers come ſooneſt down, the higheſt Mountains are ſooneſt ſhaken; and ſo it is with the higheſt Spirits, Iſa. 2.12-17. & 3.16-24.

2. Exceſs in eating and drinking, Ezek. 16.49. expreſſed in the phraſe of Fulneſs of bread. Our Saviour expreſſeth this ſin of theirs, Luk. 17.28. They did eat, they drank; that is, to exceſs: they were taken up with theſe things, delighting in ſatisfying their ſenſual appetites, and pleaſing their palates, and filling their bellies; this was their trade that they were buſied about, and this fulneſs of theirs fitted them for deſtructeon, and fatted them for the ſlaughter. A belly full of meat, and an head full of drink, as it fills the heart p. 46full of ſorrow, ſo it brings deſtruction with it. Phil. 3.19. Their end is deſtruction, whoſe god is their belly.

3. Fornication: Jude ver. 7. They gave themſelves over to fornication, which comprehends in it Adultery alſo, Filthineſs in both kindes: and this was a fruit of their fulneſs of bread. They that are full of meat and drink, will be full of luſt. A full barrel will have a vent, and a full belly will have a vent to filthy concupiſcence and uncleanneſs. A full Cheſt is ſooneſt rifled, and a full Houſe ſooneſt robbed and ſpoiled: ſo when men are full of Creature-comforts, they are ſooneſt made a prey of by vile luſts, that drown them in perdition and deſtruction.

4. Ʋnnatural Ʋncleanneſs: Strange fleſh, as it is called, Jude ver. 7. when men with men commit filthineſs, and women with women, as the Apoſtle expreſſeth it, Rom. 1.26, 27. and this makes men ripe for ruine. Strange luſts bring ſtrange puniſhment; ſtrange fire kindled upon earth, brings ſtrange fire from heaven. Fire naturally aſcends, but the fire that deſtroyed the Sodomites deſcended, Gen. 19.24. the ſin was ſtrange, and the deſtruction ſtrange: God proportions the puniſhment to the ſin, payes men in their own coin; they have fire for fire, and not onelyonly ſo, but ſtrange fire, for ſtrange fiery luſts.

5. Abundance of Idleneſs, Ezek. 16.49. that p. 47addes fewel to the fire of luſt. Idleneſs is ever the incendiary of filthineſs, and where there is abundance of it, there muſt needs be a great fire of it kindled, which will burn to deſtruction: it is as coals to burning coals, and as wood to the fire, that kindle the wilde-fire of luſt that burns to hell fire: it is like oyl to the flame of uncleanneſs, which feeds it till it bring men to deſtruction. Quaeritur Aegiſtus quare ſit luxurioſus, in promptu cauſa eſt, deſidioſus erat; that man that is idle, will be luxurious: it breeds and feeds the fire of all filphy luſts, which are a fire that burneth to deſtruction.

6. Neglect of the poor and needy, Ezek. 16.49. this is a deſtroying ſin, for which God took the Sodomites away as he ſaw good. They that made ſo much of themſelves, and did ſo indulge their own ſenſual deſires, they minded not at all the poor amongſt them, but were hard-hearted and cruel to them: and this is a ſin that brings ruine with it.

7. Converſing in, and about worldly matters: Luke 17.28. They bought, they ſold, they planted, they builded; theſe were the things they were wholly imployed in, and taken up with: They minded earthly things, and nothing elſe, and their end is deſtruction that minde earthly things, Phil. 3.19. Theſe were the great things in their eye and heart, and that brought ruine upon them, and p. 48will deſtroy all thoſe that ſet their mindes and hearts upon them. Earth is the heavieſt of the Elements, and earthly-mindedneſs that that brings heavy deſtruction with it.

Queſt. 2. How will God deſtroy the wicked?

Anſ. 1. Speedily, Pſal. 37.2. They ſhall ſoon be cut down as the graſs; They ſhall not live out half their dayes ſome of them, Pſal. 55.23. God will make ſpeedy diſpatch with them. Some die in youth, whoſe life hath been among the unclean, Job 36.13, 14. There's a flying Roll, the Curſe, that comes ſpeedily, and is upon the wing, and haſtes the deſtruction of wicked men, Zech. 5.1, 2. As birds fly ſwiftly, ſo they bring ſwift deſtruction upon themſelves, 2 Pet. 2.1.

2. Suddenly, and unexpectedly: 1 Theſſ. 5.2. When they ſhall ſay, Peace and ſafety; then ſudden deſtruction comes. See Prov. 29.1. & 24.21, 22. How ſuddenly was the Hoſt of the Aſſyrians cut off? 2 Kin. 19.35. How ſuddenly was Sennacherib himſelf deſtroyed? 2 Kin. 19.37. How ſuddenly was Haman deſtroyed? when he leaſt expected it, his deſtruction came upon him: on a ſudden a ſtorm ariſeth, on a ſudden a Thunderſhower falls: ſo here. Bad News is brought ſuddenly, when men think not of it; ſo is deſtruction to the workers of iniquity.

3. Dreadfully: How dreadfully were the Sodomites deſtroyed? Gen. 19.24, 25. Jude ver. 7. p. 49and they now ſuffer the vengeance of eternal fire. How dreadfully was the old World, The world of the ungodly, deſtroyed by the univerſal Deluge? Gen. 7.22, 23. Sometimes there falls ſuch a dreadful Rain, as if Heaven and Earth would come together: ſometimes there breaks out ſuch fearful flaſhes of Lightning, and ſuch dreadfull Thunder-claps are heard, as are amazing to us. So is the deſtruction of the wicked, the ſtorm falls dreadfully, as well as ſuddenly upon them.

4. Ignominiouſly: So Haman was ignominiouſly deſtroyed, and his ten Sons, they were all hanged, Eſth. 7.10. & 9.14. So Achitophel, 2 Sam. 17.23. he hanged himſelf: ſo Judas hanged himſelf, burſt in ſunder, and all his bowels guſhed out, Mat. 27.5. Acts 1.18. So Herod was eaten up of worms, Acts 12.23. Thus Arrius, that wicked Heretick, that obſtinately denied the Deity of the Son of God, and far more, himſelf died an ignominious death, voiding out his bowels with his excrements. See alſo 2 Chron. 21.18, 19.

5. Everlaſtingly, 2 Theſſ. 1.9. Who ſhall be deſtroyed with everlaſting deſtruction, and that's a pitiful deſtruction: if it were but a temporal deſtruction it were the leſs matter, but to be deſtroyed for ever, who is able to bear that? Jude ver. 7. that's the worſt thing that can befall them that muſt undergo that deſtruction. See Obad. p. 50ver. 10. To have the life taken away is afflictive, for a man will give all he hath for that, Job 2.4. but what is this to everlaſting deſtruction?

6. Remedileſly, there's no remedy but God muſt deſtroy wicked men, he knows not how to ſpare them any longer, 2 Chron. 36.16. Prov. 6.15. & 24.1. When the Diſeaſe is ſo deſperate that there's no healing for it, the caſe is ſad: ſuch is their caſe that are deſtroyed without remedy, that no Balm can cure, that no Medicine can do any good upon.

7. Strangely: ſo were the Sodomites deſtroyed, fire deſcended, contrary to the nature of it; they had ſinned contrary to nature by their fiery luſts, and gone after ſtrange fleſh, and were in a ſtrange manner deſtroyed. So Nadab and Abihu offered ſtrange fire before the Lord, and were deſtroyed in a ſtrange manner, Lev. 10.1, 2. So Obad. ver. 5. the Prophet cannot tell how to expreſs Edoms deſtruction it was ſo ſtrange, he ſtands as it were amazed at it, How art thou cut off? See Job 31.3.

8. Lamentably, ſo as others ſhall bewail their deſtruction. Thus the Prophets did lamentably bewail Moabs deſtruction, Iſa. 16.9. Jer. 48.31, 32. So Chriſt bewailed the deſtruction of Jeruſalem, Luk. 19.41-44. Thus Rome ſhall be deſtroyed lamentably, ſo as all her Merchants and Traders with her ſhall bewail her bitterly, Rev. p. 5118. weeping, and wailing, and crying out for her lamentable deſtruction.

Queſt. 3. Why will God thus deſtroy the wicked?

Anſ. 1. From himſelf. 2. From them.

Firſt, From himſelf. 1. He is a juſt Lord, Zeph. 3.3. and from that Juſtice does execute judgement upon them, and deſtroy them. Juſt Judges on earth will not ſuffer notorious perſons to live, how much more the juſt Lord?

2. He is a God of purer eyes then to behold evil; viz. without loathing and deteſtation: and cannot look upon iniquity; viz. with any approbation: and this purity of his Nature puts him upon deſtroying wicked ones.

3. He ſees all their wickedneſs, more open, or more ſecret, Jer. 7.11. & 23.24. Job 34.21, 22. There is no darkneſs nor ſhadow of death, where the workers of iniquity may hide themſelves, and therefore deſtruction ſhall be their portion.

4. He is a God to whom vengeance belongeth, Deut. 32.35. Pſal. 94.1. and the Lord God of Recompences will ſurely requite, Jer. 51.56.

Secondly, From the wicked: 1. They are devoted to deſtruction. Jer. 12.3. Pluck them out as ſheep for the ſlaughter, prepare them for the day of ſlaughter.

2. Their ſins are very great, and very provoking, as the Sodomites ſins were, and ſuch as God will not pardon.

p. 523. They are of ſo long continuance, that he is weary of repenting, Jer. 15.6.

4. They do ſome of them ſin againſt the holy Ghoſt, as ſome of the Phariſees did, Mat. 12.31, 32. and that ſin cannot be repented of, Heb. 6.4, 5, 6. and for ſuch there remains no more ſacrifice, but a fearful looking for of judgement, and fiery indignation, which ſhall devour the adverſaries, Heb. 10.27.

Ʋſe 1. for Information. 1. We ſee the woful eſtate of wicked men living and dying ſuch, God will deſtroy them. They may brave it for a ſeaſon, and flouriſh, and ſeem to carry all before them, and think to do great things againſt the Lord and his Saints, but woe to them, the reward of their hands ſhall be given them, and this reward ſhall be deſtruction, Iſa. 3.11. The Sodomites carried it highly againſt the Lord, and braved it againſt juſt Lot, Gen. 19. but within a little time ſhowers of fire and brimſtone rained from heaven and deſtroyed them all. Haman braved it againſt the Jews, and thought to have deſtroyed them all, but he procured his own deſtruction by it. An high houſe falls ſometimes with the weight of it, ſo does an high and proud heart.

2. We ſee that we have no cauſe to fret, or be envious at them, for they ſhall ſoon be deſtroyed, Pſal. 37.1, 2. Godly men are apt to it, I was envious at the fooliſh, ſayes Aſaph, Pſal. p. 5373.3. So Jer. 12.1, 2. but there's no cauſe if we conſider their end, Pſa. 73.17, 18. Deſtruction is their deſerved puniſhment. See Pſa. 37.35, 36. the higheſt Towers have the deepeſt falls; ſo they that are in higheſt dignity. Princes Favourites are not onvied, becauſe when they come down, their fall is great: ſo it was with Haman, and with other Favourites, Sejanus, that Tiberius Caeſar made ſuch account of, but when he came down, his ruine was great. And this ſad Cataſtrophe have all wicked men, though they may ſpread their Plumes for a little time; and therefore there is no cauſe to fret becauſe of the wicked, nor to be envious at the workers of iniquity: a ſad blow at laſt kills them.

3. We ſee what reaſon there is why we ſhould not chuſe any of their wayes, Prov. 3.31. leſt we have a minde to be deſtroyed with them. They that go together in a way of ſin, ever go together to deſtruction, except mercy ſtep in to ſave ſome of them, Prov. 13.20. A bundle of Drunkards, a bundle of filthy perſons, as the Sodomites were, a bundle of Blaſphemers, and ſo of the reſt, they ſhall be all bound up in bundles to be burned together. They that chuſe the ſame way, go to the ſame ſad journeys end.

4. We ſee what a dreadful God we have to do with, and what cauſe we have to fear before him, that will thus deſtroy the wicked. How ſhould p. 54we fear before him? Children fear when Slaves are beaten: ſo ſhould we.

5. We ſee the great mercy of God to any of us, that when we went on in a way of wickedneſs, and deſerved to be deſtroyed, that yet he would ſpare us, Pſal. 103.10. As no ſinners were like us, ſo no God is like him, Mic. 7.18. How eaſily and juſtly might he have deſtroyed us, and rendred to us according to our deſerts? his mercy hath been great, that he hath not dealt with us as we have dealt with him, and as we have deſerved from him.

6. We ſee that we need not be troubled when ſuch men bring their wicked devices to paſs, and proſper in their way of evil, for after all they muſt be deſtroyed; when they have run their run, they will come to ruine, Pſal. 37.7, 8, 9.

7. We ſee how much better it is to cut off right hands, and right feet, and to pluck out right eyes, ſins as dear as theſe members, rather then to be thus miſerably deſtroyed, Mark 9.43-46.

Ʋſe 2. for Terrour to all wicked ones; how will they bear deſtruction when it cometh? for if they continue, and live and dye ſuch, there's nothing elſe to be expected but deſtruction; and were it onelyonly to be deſtroyed out of the land of the living here, it were ſomething, if it were a fruit of Gods diſpleaſure: but Oh the miſery of thoſe that are and ſhall be everlaſtingly deſtroyed! p. 55no tongue can expreſs, nor heart can conceive what calamity there is in ſuch deſtruction: the wicked Sodomites now feel it, Jude ver. 7.

Ʋſe 3. for Humiliation, that we pity them no more: for how can we endure to ſee them ſo deſtroyed? we would pity a Malefactor hanging upon the Gallows: Oh how then ſhould we pity theſe that die the ſecond death.

Ʋſe 4. for Exhortation: 1. To beware of walking in the wayes of ſuch men, leſt our end be like theirs.

2. Of company with them, leſt they carry us to deſtruction along with them.

3. To pity dear England, and pray for them, that God would give them repentance, for that will prevent this deſtruction.

4. To deſire that this may never be our doom, and that our eyes may never ſee it.

5. To do all we can to prevent it. 1. Get a part in Chriſt, 1 Theſſ. 1.10. 2. Forſake ſin, Ezek. 18.30.

We come to ſpeak of the ſecond Branch of the third Doctrine, and that is this, That he will not deſtroy the righteous with the wicked in the day of their deſtruction. For I ſaid, That this Interrogation hath the force of a Negation in it.

Reaſons. 1. From God. 2. From the righteous themſelves.

p. 56Firſt, From God. 1. Though he may correct, and ſorely afflict his righteous ones, yet he hath alwayes made a difference between the righteous and the wicked. Noah and his family were ſaved in the univerſal Deluge, 2 Pet. 2.5. Lot in Sodom was delivered, when they were all burned with fire and brimſtone, 2 Pet. 2.7. God knows not how to deal alike with the one and with the other, but all ſhall ſee that the Lord puts a difference, as he did of old between the Egyptians and the Iſraelites, ſo now between his righteous Servants, and wicked ones, Mal. 3.17, 18.

2. He hath commanded them to go out from the midſt of them that are to be deſtroyed, Jer. 51.45. Rev. 18.4. Thus he did to Lot in Sodom, Gen. 19.17, 22.

3. He hath promiſed to put a difference between the righteous and the wicked, in the day when he brings deſtruction upon them. Jen. 46.28. Fear thou not, O Jacob my ſervant, for I am with thee; for I will make a full end of all the nations whither I have driven thee, but I will not make a full end of thee, &c. and he will make his promiſe good. Men may promiſe, and break their word, but he will not, he is faithful that hath promiſed, not any thing of it ſhall fail, Joſh. 23.14. 1 King. 8.56.

4. He hath charged the Executioners of his wrath to ſlay utterly old and young of thoſe that p. 57he will have deſtroyed, but not to come near any of his righteous that he would have ſpared, Ezek. 9.6. and he will ſee to it that they keep their charge; they ſhall not touch any of them, not an hair of their heads ſhall periſh.

5. He loves the righteous, Pſal. 146.8. and therefore will not deal with them as with the wicked. There's no man in his right minde will deſtroy thoſe he loves; how can we think then that the Lord will deſtroy the Righteous whom he loves, with the Wicked that are an abomination to him? he will ſurely put a difference between them.

6. He hath ſaid, that others ſhall diſcern between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not, Mal. 3.18. and this could not be, if God ſhould deſtroy the righteous with the wicked. If we may diſcern this, then ſurely God makes a broad difference betwixt the one and the other.

Secondly, From the Righteous ones themſelves. 1. They are vexed for the unlawful deeds of the wicked. The word tranſlated vexed, is tormented in the Greek, and is a Verb that comes of a Noun that ſignifies the torment of hell, as it is in Luke 16.28. The Sodomites filthy converſation was like the torment of hell to juſt Lot, 2 Pet. 2.7, 8. and God delivered him out of their helliſh puniſhment.

p. 582. They cry and ſigh for the abomination of the wicked they live among, Ezek. 9.4, 5, 6. and God will not have them deſtroyed, but marked out to be ſpared in the day of the deſtruction of the wicked. Mourners are Gods marked ones, and what deſtruction befalls others, they ſhall be ſure to eſcape. The Slaughter-weapon ſhall not come near ſuch mens doors that ſigh for ſin.

3. They are a people near to God, Pſa. 148.14. and will he deſtroy them with the wicked? he will never do it. Could any of us have the heart to deſtroy any that are near to us? How can I endure (ſayes Eſther) to ſee the evil that ſhall come unto my people? or how can I endure to ſee the drſtruction of my kinred? Eſth. 8.6. and can God then (think we) endure to ſee the deſtruction of thoſe that are ſo near to him? Surely he cannot do it.

4. They do abominate and deteſt the wayes of wicked men. An unjuſt man is an abomination to the juſt, Prov. 29.27. and how can we then think that God will deſtroy the rightcous with the wicked, whoſe wickedneſs is ſuch an abomination to them? it ſhould not come into our mindes that he will do ſuch a thing as this.

5. They are his Jewels, Mal. 3.17. and will men throw away their Jewels among the Rubbiſh? will they caſt away their procious Pearls and Rubies among the mire and dirt.? will they p. 59mix Diamouds and Dung together? Can we then once imagine that God ſhould caſt away his precious ones, with ſuch as are as droſs and dung? who can think ſo of the wiſe God? He may take away the houſe of Jeroboam as dung, but Abijah his Son, that had ſome good things found in him towards the Lord God of Iſrael, was not ſo dealt with, he was a jewel, and therefore not buried in the dung, 1 Kings 14.10, 13.

6. They are his pleaſant Plant, Iſa. 5.7. a noble Vine, Jer. 2.21. fruitful Trees of Righteouſneſs, Iſa. 61.3. and therefore will have them ſpared, they ſhall not be cut down as barren and unfruitful ones be. God gave it in charge to Iſrael in time of war, not to cut down any fruitful Trees, but thoſe that were unfruitful, they were to deſtroy, and to cut down, Deut. 20.19, 20. and if he be ſo tender of fruitful Trees in a Field or Orchard, that he would not have them deſtroyed; then ſure he will not cut down his own choice Plants, that bring forth pleaſant fruits to him.

Obj. But is it not ſaid, Ezek. 21.3, 4. that God will cut off the righteous and the wicked; it ſeems therefore that the one fares no better then the other, but both are alike in puniſhment.

Anſ. 1. They are both wrapped up in temporal puniſhments ſometimes, as Ezek. 20.47. the green tree as well as the dry: But the righteous are alwayes delivered from eternal puniſhments, which p. 60the wicked are deſtroyed with, as the Sodomites were, Jude ver. 7.

2. They oftentimes are delivered from temporall evils, which the wicked are deſtroyed with; as Noah and Lot were.

3. If they do ſuffer the like temporal puniſhment, it is in mercy to them, Iſa. 57.1. and prevents ſome greater evil.

4. There are ſome righteous onelyonly in their own eyes, and in the repute of others, and they may well be yoked with the wicked both in temporal and eternal puniſhments: ſo that the truth is where it was, That God will not deſtroy the righteous with the wicked, nor ſhall the one be alike puniſhed as the other.

Ʋſe 1. for Information. 1. We ſee how good the Lord is to his righteous ones, that doth ſo marvellouſly put a difference between them and others: they have done enough againſt him, which hath deſerved deſtruction, and for which he might juſtly do it, but he ſpares them, as a man does his ſon that ſerves him, Mal. 3.17. He pities them, as a father does his children, Pſal. 103.13. He will not ſmite them as he ſmites others, Iſa. 27.7, 8. they ſhall be preſerved, when others are deſtroyed: God will deal better with the one then with the other, and they and the other ſhall ſee it.

2. We ſee what cauſe of thankefulneſs righteous p. 61ones have, that they are better cared for then others be, for 1 Cor. 4.7. it is God that hath made the difference betwixt them and others, and he muſt have the glory of it, Pſal. 115.1. His grace is magnified by it, that we and others have any difference made betwixt us. Let us ſhout forth Grace, Grace, for this.

3. We ſee the truth of that in Prov. 11.4. Righteouſneſs delivereth from death, from eternal deſtruction, and that is the worſt deſtruction that is. The ſecond death is the ſoreſt death, and that every righteous one is ſaved from. The Serpent may hiſs, but it cannot bite, the ſting is gone, and therefore the danger is over. Hoſ. 13.14. O death, I will be thy plagues, ſayes God; and theſe plagues are killing plagues to Death, it will never live more, and therefore cannot hurt the righteous.

4. We ſee that the righteous is indeed more excellent then his neighbour, Prov. 12.26. for God puts a great difference between them and others, he will not deſtroy them with the wicked: they are his brands that he will pluck out of the fire; his precious ones, that he will not caſt away with the dung; his gold, that he will not throw out with the droſs; his rare ones, that he will hang out for glory and beauty, and ſave from ruine and perdition.

5. We ſee that all our love is too little for him p. 62that ſaves us out of the fire, when others are burnt up in it, that frees us from that deſtruction that wicked men fall headlong into. Heart and Soul, and all that is with us, is too little for him; the fulleſt ſtream, and ſtrongeſt current of our affections, the united forces of our deareſt bowels, are not enough for him. Our love in the fulneſs of it, cannot come up in any degree to his; it's not a drop to his Sea, a beam to his Sun, a ſtream to his Fountain, a bucket to his Well, a ſpark to his Fire: He is all love to us, 1 Joh. 4.8, 16. but Oh how little is ours that we expreſs to him!

6. We ſee what we may expect, if calamitous times ſhould come, that it will be well with the righteous, Iſa. 3.10. there will be a difference made between them and the wicked; yea, though they ſhould both be killed, yet a great difference ſhall be made, they ſhall not be deſtroyed with that great deſtruction that the wicked are deſtroyed with; they may be ſinged, but not burnt, they may be blacked by their ſmoke, but not conſumed in their fire.

Ʋſe 2. for Terrour to wicked men; God will put a difference between his righteous ones and them: Briars and Thorns ſhall be burnt up, when fruitful ones ſhall be preſerved; dirt and dung ſhall be caſt out, when jewels ſhall be hung out for glory and beauty; Roſes and Lillies ſhall p. 63ſtand in the garden, when Brambles ſhall be cut down and wither.

Ʋſe 3. for Humiliation to Righteous ones, that are afraid of being deſtroyed with the wicked: What need they fear, when God makes ſuch a difference betwixt them and others? Men make a difference between gold and droſs: much more God.

Ʋſe 4. for Exhortation: 1. To exalt Grace, that puts this difference betwixt Righteous ones and others: let diſcriminating Grace be lifted up, and admired, for that is it that makes the difference, that deſtruction is the portion of others, and not of us; let this crown Grace, and let us ſay, The Kings favour hath done this. That Pharaohs Butler was reſtored, and the Baker hanged, when both had offended their Lord, it was his grace to the one, rather then the other, Gen. 40.21, 22. So here.

2. To be humble: for, as Mephiboſheth ſaid of himſelf, we are no better then dead dogs, and fit fewel for the fire of deſtruction, 2 Sam. 9.8.

3. To give up our ſelves to him, and to be willing to be bored, to be his ſervants for ever, Pſ. 116.16.

Ʋſe 5. for Conſol. 1. In the wickeds deſtruction, the righteous ſhall not ſhare in their miſery, they ſhall be plucked out, as Lot out of Sodom.

2. Againſt their fears; God knows how to deliver them, when the fire is deſtroying the wicked.