forewritten observe God hath his Books and Registers wherein the persons behaviors and eternal estates of all men are recorded At the Day of Judgment these Books shall be opened Rev. 20. 12. Therefore it should be our care to be able to read that our names are written in the Book of Life then which there cannot be a greater priviledg Luk. 10. 20. And it presseth Caution all that we do standeth upon record our speeches Mal. 3. 16 17. our thoughts 1 Cor. 4. 5. our actions Jerem. 17. 1. Again observe That in all those things which appertain to the Judgment of sinners God doth nothing rashly but proceedeth by foresight and pre-ordination Again No man ever perverted the Truths of God but to his own loss They were ordained to this judgment that is that by their sins they should come to such a ruine We play with opinions but do not consider that damnation is the end of them The way of truth is the way of life but error tendeth to death These things might be observed but I shall rather pitch upon two Points one particular and restrained to the scope of the Context the other general as being taken from the consideration of the expressions in their full latitude The first is That Heresies and Errors do not fall out by chance but according to the certain pre-ordination and foreknowledg of God There are two Reasons for it Nothing can come to pass without his Will and Nothing can come to pass against his Will 1. Not without his Will If a Sparrow cannot fall to the ground without our heavenly Father Mat. 10. 39. that is cannot be taken and slain without the Will of God then certainly nothing can be imagined which God did not foresee or which he could not have hindred There is nothing so small but the Lord taketh cognizance of it nothing so evil but he turneth it to good Exempt any thing from Providence and you weaken that respect which is due from the creatures to God If Satan may do what he will and God only be a looker on then the Devil-worship of the Heathens would seem more rational 't was their custom first to appease the angry gods lest they should hurt them and then to invoke the propitious Upon this doctrine we might fear the Devil and carnal men though God be propitious for many things are done whether he will or no. 2. Not against his Will for then God should make a creature too hard for himself Things may be against his revealed Will for that is a Rule to try the creatures but not against his secret Will for that would make God impotent and weak Things that are most against his revealed Will yet fall under the ordination of his secret Will and whilest men break Commandments they fulfil Decrees His revealed Wiâ—l sheweth what should be done his secret Will what will be done Briefly the concurrence of God in and about the errors of men may be conceived in these things 1. He denyeth grace and light which might direct and sanctifie He is debtor to no man and may do with his own according to â—iâ— good pleasure Mat. 20. 15. He is not bound to give grace to all and therefore 't is no prejudice to his goodness to pass by some 2. He leaveth difficulty enough in the Word that men who will not be satisfied may be hardened Mark 4. 11 12. All these things are spoken in Parables that seeing they might see and not perceive that is for a punishment of their wilful blindness and hardness Corrupt nature stumbles in Gods plainest ways the Word is clear enough to them that have a mind to understand it and yet difficult enough to them that have a mind to harden themselves into a prejudice Non periclitor dicere saith Tertullian ipsas Scripturas ita dispositas esse us materiam subministrarâ—nt haeretius So the Lord himself saith Jer. 6. 21. Behold I will lay stumbling blocks before this people that is suffer them to stumble at their own prejudices 3. God leaveth them to follow the course of their own hearts he doth not incline and compel their wils or infuse evil to them onely suffereth them to follow the carnal bent and corrupt ambition of their own hearts Hosea 4. 17. let him alone 1 King 22. 22. Go forth and do so Psal 31. 12. I gave them up to their own counsels he hindreth not their wickedness Yea permiteth it that so his wise counsels may take place 4. God ordereth it for good thereby bringing great advantage to his own name Exod. 9. 16. For this cause have I raised thee up to shew in thee my power great shakings and tumults discover much of God to the world the Devil picketh out the most polished shafts in all the quiver of mankind and yet still the Lord maintaineth the Lot of his Inheritance Yea God doth not onely advance his Name and discover the glory of his providence in protecting the Church notwithstanding Satans factors and the abettors of his cause and kingdom But also causes the truths that are questioned to shine the more brightly as being more strongly vindicated and asserted as a Torch shineth the brighter when ' its waved with the wind such times put men the more upon the study and love of truth doctrines not being taken up upon trust but sound conviction besides errour being permitted manifests the approved 1 Cor. 11. 19. as a quick smart wind severeth the solid grain from the chaff and 't is a means to ingage our dependance upon God for knowledge and instruction Christs Prophetical Office would lye idle and useless were not the chains of consent sometimes broken and the language divided some saying one thing some another as the difference between the Jews and the Samaritans about the place of worship maketh the woman to go to Christ for satisfaction John 4. 20. Once more Gods permission of errour conduceth to the just ruin of his enemies Offences must be but wo be to that man by whom they come Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father because the Lord had a minde to slay them By their own voluntary sins God bringeth them to their just ruine and condemnation God lets them alone to wanton and play away their own salvation if they will turn Seekers Familists Ranters Atheists Let them alone Vses The Point may be applyed many ways 1. Here is comfort to those that regard the affairs of Sion all the confusion and troubles that are in the Church are ordered by a wise God he will bring some good issue out of them some glory to his Name wherein the Saints rejoyce as much as in their own welfare some good to the Church Observe hast not thou been more confirmed in the truth ingaged to a more frequent recourse to Christ in whom are hidden all the treasures of wisdom and knowledge Hast thou not seen more of Gods Providence
displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God fâ—re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory â—rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book â—f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 â—hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement
in one place 't is said The Kingdom prepared for you in another Vessels of mercy aforehand prepared unto glory so is Hell fitted for the wicked and they fit themselves for Hell God prepareth the Saints and sitteth them but endureth the wicked and beareth with them whilst they fit themselves for destruction see Rom. 9. 22 23. Carnal men may lord it abroad for a while and ruffle and shine in worldly pomp but the blackness of darkness is kept for them 3. Observe the suitableness of the judgment to the sin he saith darkness not fire Clouds that darken the truth are justly punished with the mists of darkness for ever see 2 Pet 2. 17. they that would quenâ—h the true light are cast into eternal darkness God loveth to retaliate that men may read their sin in their judgment here in the world we may do it in mercy to the Saints Jacob that came the younger for the elder to blinde Isaac had the elder daughter given him instead of the younger Asa that put the Prophet in the stocks was diseased in his feet but in Hell he doth it for the greater horror to the wicked they that chuse left hand blessings Prov. 3. 16 are justly placed with the Goats on the left hand Mat. 25. he that denyeth a crumb could not receive a drop they that cared not for Gods company are then banished out of his presence and to those that loved darkness more then light is the mist of darkness reserved for ever Verse 14. And Enoch also the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle urgeth another Argument to imply the destruction of those Seducers and that is The Prophesie of Enoch whether this Prophesie were written or noâ— the same spirit that spake in Enoch inspired our Apostle if he received it by Tradition 't is here made Authentick and put into the Canon The Jews have some Relicks of this Prophesie in their Writings and some talk of a Volume extant in the primitive times consisting of 4082. lives called she Prophesie of Enoch but that was condemned for spurious and Apocryphal Tertullian saith there was a Prophesie of Enoch kept by Noah in the Ark which book is now lost be it so many good books may be lost but no Scripture but most probably 't was a Prophesie that went from hand to hand from father to son Jude saith Enoch Prophesied he doth not say 't is written as quoting a passage of Scripture But why should he rather produce Enochs Prophesie rather then a passage out of the Authentique books of Scripture where are many such to this purpose I Answer 1. It was done by the providence of God to preserve this memorial to the Church 2. Because ancient things are more venerable for by all mens confession those times were most simple and free partium studio from factions and partialities therefore all along the Apostle bringeth instances of the most ancient date And Enoch the seventh from Adam that is inclusive putting Adam for the first but why is this circumstance mentioned I Answer 1. To commend the Antiquity of the Doctrine the seventh in discent from Adam intimates that judgment was to be administred by Christ 2. Some observe a mystery the seventh person was a Prophet as the seventh day was holy 3. I think 't is to distinguish him from Enoch the son of Cain who was the third from Adam as Enoch the son of Seth was the seventh see Gen. 4. 17. Prophesied that Enoch was a Prophet is clear here and may begathered from Gen 5 2â— where he is said to walk with God a phrase proper to those that served the Lord in some near way of ministration 't is there applyed to Enoch who was a Prophet and to Noah Gen. 6. 9. who was a Preacher of righteousness 2 Pet. 2. 5. and to Eli. 1 Sam 2. 30. who was a Priest Of these saying Of these because of such like 't is a general Prophe sie brought down to a particular case and instance The Lord cometh that is the Lord Jesus appointed to be the Judge of the world nay mark it Behold the Lord cometh as putting it before their eyes commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come that is he shall as certainly come as if he were come already the Jews say the great excommunication Maranatha was instituted by Enoch the word signifieth The Lord commeth with ten thousand of his Saints it may be rendred with his holy Myriads or ten thousands an uncertain number for a certain that was their highest and roundest reckoning the meaning is with huge multitudes of Angels and Saints as the Apostle 1 Thes 3. 13. At the coming of the Lord Jesus with all his Saints Zech. 14. 5. The Lord my God shall come and all thy Saints with thee not only the Angels but the Saints do help to make up the tryumphs of that day The Notes are these 1. That what is spoken in the word in general doth as much concern us as if it were spoken to our own persons Enoch Prophesied of these c. Particulars are comprized in their generals some Scriptures speak directly to every single person the Decalogue is most express this way Thou thou c. as aiming to awaken every one to a sense of their duty God doth as it were talk with every of our persons imediately the Gospel indeed speaketh largely come all yee c. as excluding and exempting none out of the hopes of it yet sometimes the Gospel speaking as particularly as the Law especially where the condition is annexed to the offer as Rom. 10. 9. If thou beleevest in the Lord Jesus with thine heart c. if you as speaking to me if thou as speaking to thee and every other man in particular Well then though the word speaketh generally take home your own share as men cut a passage out of the common River to water their own fields let not the Scriptures speak in vain James 4. 5 we are all concerned when his speech is directed to men of our condition Psal 27. 8. Thou saidest seek ye my face and David sub-sumeth Thy face Lord will I seek 2. Prophesie or Preaching the word is ancient for Enoch the seventh from Adam Prophesied still some have been set a part for this work Enoch was a Prophet and Noah a Preacher of righteousness 't is said that in the latter end of six thousand years we should be rooting up an ancient Ordinance that hath stood from the beginning of the world till now in the old time before the Law there were some to teach every master in his family churches were then in houses and some special Prophets to instruct in publique and continue the tradition under the Law also there were some solemnly set apart for the work of the Tabernacle and Prophets immediately called to deliver the special messages of God not only for the instruction of the present age but to
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 would 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 't is 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 't is 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 We 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 vvhich 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 vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall 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 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 't was 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 in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
that in the defect of publick preaching good supply may be had in this kind Well then 't is an acceptable service to the Church which they do who can handlethe pen of the writer when they send abroad a publick testimony against errour a publick monument of their affection to the truth the Goose quil hatl◠smote Antichrist under the fifth rib the Earl of Darby accused Bradford for doing more hurt by his writings then preaching Hezekiah's servants are commended for copying out the Proverbs of Solomon Prov. 25. 1. They deserve not to be censured but commended and cherished that do service in this kind I confess there is no end of Books pride and ambition may put many upon scribling and filling the world with chaffs and vanity so that there needetha restraint rather then an incitement some meerly blur paper which is no small discouragement to modest and able men surely care should be taken to prevent abuse writing is a more publick way of teaching and men should not undertake it without a care Jeremies advice is good Ne ad scribendum citò prosilias levi duceris insania multo tempore disce quod doceas Hier. ad Rusticum Mohachium Be not too hasty to write that which is prepared for publick instruction had need be prepared with great deliberation the the vestal Virgins were ten years in learning and ten years in practising and ten years in teaching and prescribing directions to others when every Sciolist will be obtruding his Notions upon the world 't is a great abuse for by this means useful men are discouraged or if they publish their labours they are not taken notice of As two or three grains of good corn are hardly found out under an heap of chaff But take away this abuse writing is a great help to the Church in practicals that people may still be furnished with good books in every age old ones written long ago being neglected or lying hid in some private studyes or else not coming up to the rate of present light or not answering the temper of the present age not meeting with the sins nor incouraging the graces within use and exercise Again in controversals there is great use of writing controversies not being so easily determined by the judgment of the ear as the eye In the clamour of disputations and violent discourse usually there is such a dust raised that we cannot so soon discern the truth as upon a calm debate and mature consideration of what is delivered in writing which I remember was the cause why Tertullian wrote his treatise against the Jews lest the tumult and noyse of the dispute should be some prejudice to the truth But of this enough I come now to the next Circumstance in the insinuation or profession of his readiness to do them good and that is the object or subject concerning which he would write to them the common Salvation a fit argument for Saints The Apostles in their private and familiar letters were very spiritual yea when they wrote about their ordinary occasions as Paul to Philemon Still they were ready to impart some spiritual gift whether by conference or writing those Letters then should be most welcome to us that mind us of the best things But what was this common salvation I suppose by it is meant that Salvation wherein he and they and all the Saints were concerned this expression may be conceived to be an Argument either of the Apostles meekness though he were an Apostle and they private believers yet I and you have but one common salvation as Captains to indear themselves to their Troops will say Fellow-souldiers as ingaged in one common Warfare or else of his holiness the common Salvation that is which I am to look after as well as you or else of his love to their salvation which he would look after as well as his own the Saints carry on a joynt trade to Heaven they are all partners and Salvation lyeth in common between them you are to promote mine and I yours Well then he having their faith and salvation in like respect with his own he was willing to write to establish them in the truth I shall form the point in the very words of the Text. That the Salvation of the peeple of God is a common Salvation not to good and bad for it belongeth only to a peculiar people but common to all believers 't is common to them in divers regards 1. They all are chosen by the same grace there is no special reason why Paul should obtain mercy rather then John and Andrew and Thomas Free-grace acteth upon the same terms All Gods motives are taken from himself from his own bosome For my own sake saith the Lord Isai 43. 25. There may be a difference in the creature John and Andrew may be otherwise tempered and disposed then Paul and Peter but Gods motives to choose both the one and the other are still the same 2. They have the same Christ there is no other Name under Heaven Acts 4. 12. And Jesus Christ the same yesterday to day and for ever Heb. 13. 8. In all ages the Church hath been saved by Christ none of the holy ones of God had a more worthy Redeemer then we have Christ gave the same ransom to purchase Heaven for me and thee and others as under the Law the rich and the poor were to give the same ransome Exod. 30. 15. The rich shall not give more and the poor shall not give less then half a sheckel The price of Christs blood for all souls was equal if they had a more worthy Christ to dye for them you might be discouraged 3. You are justified by the same righteous one as far as another The righteousness of Christ is unto all and upon all that believe and there is no difference Rom. 3. 11. In inherent righteousness there is a great deal of difference one hath more grace another hath less in sanctificatiō there are degrees but as to imputed righteousness they are all equal none of the Saints hath finer linnen or are decked with a better vesture then you are there is a difference in the degree of faith which receiveth this righteousness but there is no difference in the righteousness its self a Giant or strong man holdeth a precious jewel so doth a child the jewel is the same though a man holdeth it with a stronger hand it looseth nothing of its worth in the childs hand So here the righteousness is the same though the faith be not the same Yea fourthly As we have the same priviledges so the same way all by faith and the faith of the weakest as to the essential priviledges is as acceptable to God as the faith of the strongest 2 Pet. 1. 1. Simon Peter to them that have obtained like precious faith with us 'T is like precious for kind though not degree of the same nature worth and
strictness Col. 2. 18. Which things have a shew of wisdom and neglect of the body rigorous observances and outward mortifications as the Papists do 2. Special meekness Ravening Wolves in sheeps clothing Mat 7. 15. as if they were all for love and kindness Absalom stole away the peoples hearts by this artifice 2 Sam. 15. 2. 3. Higher Gospel strainâ— therefore doth Paul speak so much against the other Gospel Gal. 1. 3. and the other Jesus 2 Cor. 11. 4. namely such an one as they had set up 4. Self-denyal as some false Teachers at Corinth would take no maintenance to disgrace Paul see 2 Cor. 11. 12 c. this was their glorying that they would preach freely and whereas they contributed to the relief of Paul to them it needed not 5. Greater learning and notions of a newer and more sublime strain Oppositions of science falsly so called 1 Tim. 6. 20. Platonick speculations ungrounded subtleties 6. Greater favour and liberty to Nature They promise liberty and allure through the lusts of the flesh 2 Pet. 2. 18. representing the faithful Ministers of Christ as envying the contentment of your natures and burdening you with exactions too rigorous therefore the Apostle saith I am afraid lest any through subtilty beguile you as the Devil did Eve 2 Cor. 11. 3. How was that I answer By insinuating a kind of envy in God as if he did begrudg them the perfection and freedom of their natures Gen. 3. 5. God knoweth that your eyes shall be opened c. So they think others are too strict and lay too many restraints upon your carnal desires and by this means allure many loose and unstable Souls 7. Many times pretending the defence of that Truth which they secretly impugn as Pelagius talked altogether of grace and Faustus Rhegiensis pretending to oppose the Pelagians did but more covertly own their Cause Uses of this Point are divers 1. For Information it sheweth us the Reason why we cannot set down the precise beginnings of Errors because they are privily brought in Mystery is written in the Whores forehead The leak is not espyed many times though the ship be ready to sink The originals of Heresie are like the Fountain of Nile obscure and hidden a man may lose himself in the Labyrinth of Antiquity before he can find them out The Roman Apostacy is a Mystery of Iniquity that stole into the Church disguised and by degrees So that the beginning of it is not so easily stated as of other heresies that are full grown at their first appearance 2. It informeth us of the odiousness of Error it dareth not appear in its own colours nor be seen in its own face therefore Satan when he would set any Error on foot he maketh choice of the most subâ—il instruments that they may put a varnish upon it as when he tempted Eve he made use of the Serpent the most subtil of all the beasts of the field Gen. 3. 1. whereas the Lord chooseth the plainest instruments and hath commanded them to use all simplicity and godly conversation 2 Cor. 1. 12. for Truth is so lovely in it self that it needeth no borrowed colours 3. It informeth us what reason those that are over you in the Lord have to press you to Caution excuse their holy jealousie 2 Cor. 11. 3. all is but need we must bark when we see a Wolf though in a sheeps garment our silence and negligence doth but give them an advantage Whilest the husbandman slept the enemy came and sowed tares Mat. 13. 35. 4. It presseth you to skill and watchfulness you had need be sound in the faith that you may discern between good and evil yea to have your senses exercised Heb. 5. ult A soft credulity is soon abused Prov. 15. The simple beleeveth every word There is no reason but knowledg should cost us pains as well as gracious conversation 'T is a matter of great skill to be a through Christian there is a great deal of Sophistry and cunning abroad if you follow the cry you are in danger of engaging in a confederacy against God if you stick to received Customs there may be Error there too if you run after every Novellist on the other hand you will soon be led into the bogs of Error and Prophaneness therefore go to him for direction that hath the treasures of wisdom and knowledg But you need not only skill but care and watchfulness 'T is not good to drink too freely of suspected Fountains let not your affections surprize your judgment we admire the persons the gifts and so easily swallow the doctrine Try the spirits 1 Joh 4. 1. 1 Thes 5. 2â— When there is counterfeit gold abroad we use the Touchstone Truth loseth nothing by being tryed and you lose nothing for then your affections are better grounded Prove all things no man is infallible an implicite faith begets but a fond affection Secondly These Seducers are described by their condition before God who were before of old ordained to this condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from all Eternity for so the matter here spoken of imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it before ordained but the word signifieth written as in a Book 't is usual in Scripture to compare Gods Decrees to a Book as Christ alledging Gods Decree for his mission into the World saith Psal 40. 8. In the volume of thy Book 't is written of me The meaning of the metaphor is to shew that these Decrees are as certain and determinate as if he had a Book wherein to write them Now these are said to be written before of old to shew that though they crept in unawares as to the Church yet not as to God they fell under the notice of his Decrees before ever they acted in this evil way 'T is further added that they were ordained or written down in Gods Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for judgment or condemnation the word is indifferent to either sence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus it is to be taken here for condemnation appeareth by that place of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnable heresies 2 Pet. 2. 1. and vers 3. Whose damnation of a long time slumbereth not as he saith here of old ordained to this judgment The meaning of the whole is that they were such as were left to themselves to bring upon themselves by their own sins and errors a just condemnation That the object of the divine Decrees are not only mens ways but mens persons He doth not only say that their condemnation was pre-ordained but they also were ordained of old to this condemnation I observe this because many say that Gods Decrees do only respect actions and the events we see they respect persons also we have no cause to mince matters when the Scriptures speak up to the point so fully and roundly Again from that ordained or