are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
ever came to Christ without a load upon his back though every one be not ready with the Jaylor to kill himself for anguish You will be at a loss sometimes it is easie security that goeth on from the cradle to the grave in the same tenor of hope without variation There will be a time when you will smite upon the thigh and cry What shall I do And as there will be some trouble found in them so some change all are not converted from prophaneness to Religion some from civility to Religion from profession to sincerity from servility to ingenuity Time was when they were careless of communion with God prayed now and then out of custom had no delight in the Almighty but now it is otherwise Partly because there is a constant calling so that first or last we shall be sensible of the motions of the Spirit and the hearts answer to some God speaketh in thunder to others in a still voyce but to all he speaketh therefore did you ever discern Gods calling and your answering Psal 27. 8. The Lord said Seek ye my face my heart said Thy face Lord will I seek There is no gracious heart but they are often sensible of such a dialogue between God and the Soul this discourse is constant he speaketh to us by the injection of holy motions and the actual excitations of his grace and we speak to him by serious promises and resolutions of obedience God calleth us into his presence often and the heart ecchoeth Lo I come Well now upon all these Considerations labour to get your calling evidenced that will clear up your title to the great priviledges of grace by it you may rebuke your doubts and fears When Conscience asketh What have you to do with these comforts to look upon your selves as objects of Gods Election as heirs of Glory you may answer I did not take this honour upon me I was called of God But you will say What are the infallible Notes and Marks of effectual calling I answer These I shall contract larger discourses You may know your effectual calling Partly by the preparations made for it though the work it self be done in an instant and many times when we least think of it yet usually God maketh way for his mighty Work As the husbandman harroweth and breaketh the clods before he throweth in the seed so by some preparative conviction God breaketh the heart and maketh it meet to receive grace Redemption needed no preparation but Conversion doth Look as Moses brought them to the Borders but Joshua led them into the Land of Canaan so usually there is some foregoing Law work though we are called properly by the Gospel 1 Thes 2. 14. Called by my Gospel The Law driveth us out of our selves but the Gospel pulleth in the heart to Christ Look as in outward generation the matter is gradually prepared and disposed so is the Soul for the new birth A man is awakened by the sight of his own wretchedness convinced of sin and the evil consequences of it and then the work is done by the milde voyce of the Gospel as Manna came down in sweet dews It is Gods way to speak terror before he speak comfort Christ sheweth the method Joh. 16. 8. The Spirit shall convince of sin The word is notable to convince is to shew a thing to be impossible to be otherwise then we represent it so the Spirit convinceth and maketh the person yield and say Certainly I am a sinner an unbeleever a very wretch that hath no interest in Christ This is Gods method We come to some certain issue about our being in the state of nature before we come to some certain issue about our being in the state of grace The Soul saith Surely I am stark naught in a deplored lost condition Well then if you had always good thoughts of your selves or only a slight and general knowledg We are all sinners c. You are not prepared The blind man Joh. 9. could say I was blind Were you ever brought to say I was a wretch a miserable forlorn creature out of Christ This feedeth presumption and security because we never bring the debate to an issue concerning our being in either of the states but content our selves with blind guesses and loose acknowledgments that we are all sinners and Christ must save us c. This is not enough there must be a particular and humbling sense of sin Unworthiness and wretchedness felt is the first occasion to bring us to Christ Never a poor Soul that taketh sanctuary at the throne of grace but he standeth guilty there and in danger of damnation 2. Again The next Note or occasion of discovery may be taken from the instrument or means by which God hath called us namely the Word 2 Thes 2. 14. By my Gospel Oracles and audible voyces are not his usual course some Christians talk of such things but to say the least of the mistake they are but the suppositions of an over-troubled fancy delusions which God who bringeth light out of darkness may at length order for good and in the wisdom of his Providence make use of them to bring off his people from their discouragements But usually Gods way of calling is by the Word and most usually by the Word preached seldom otherwise for God loveth to own and honour the means of his own appointing with a blessing I suppose scarce an instance can be given of any converted by reading or meditation that neglected prophecying where it was to be had I confess the Word may not work always in time of hearing There is a notable instance My Soul failed when he spake or rather it may be rendered because of his speech Now compare it with the time of Christs visit vers 2 3. Open my Sister my Dove c. while Christ was speaking she is careless and sluggish I have put off my coâ—â— how shall I put it on you see her heart was far from failing then but when she remembered it afterward then her bowels were troubled as Peter also was wrought upon by the remembrance of Christs words a great while after they were spoken Mat. 26. last verse Thus many times God reviveth old truths and maketh them effectual long after the time of delivery The Word worketh then either in the hearing or in the remembrance or deep meditation upon it Well now Can you remember such an experience when God called you by his Word and spake comfortably to your hearts Did he ever move you to go aside into the Closer that you might be solitary and serious and consider of your condition Usually at our first call we are moved to go aside that God and we may confer in private as Hosea 2. 14. God calleth into the wilderness that he may speak to the heart and Ezekiel was called into the field that God might more freely talk with him Ezek. 3. 22. Arise go forth into the
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
with them Christ is called the Prince of Peace Isai 9. 6. but 't is to those that submit to his Government to his Subjects he saith Take my yoke upon you and ye shall find rest Mat. 11. 29. We are not in a capacity to receive this Blessing till we take an oath of allegiance to Christ and continue in obedience to him 2. The next Note is delight in communion with God Job 22. Acquaint thy self with him and be at peace A man that is at peace with God will be often in his company Bondage and servile awe keepeth us out of Gods presence We cannot come to him because we cannot come in peace A man never delighteth in duties of commerce with God when either he hath a false peace or no peace Duties disturb a false peace and when we are raw and sour we are unfit for work When a Peace is concluded between Nations that were before at War Trading is revived so will it be between God and you commerce will be revived and you will be trading into Heaven that you may bring avvay rich treasures of grace and comfort It presseth us to make peace vvith God by Christ We speak to tvvo sorts the careless and the distressed 1. To the careless Consider you are born enemies to God They that loved him from their cradle upvvard never loved him You must make peace vvith God for you cannot maintain war against him Are you stronger then he What vvill you arm lusts against Angels And do you knovv the terror of his wrath one spark of it is enough to drink up all your blood and spirits Job 6. 4. The present life is but a vapor soon gone If God be angry he can arm the least creature to kill you The vvhole Creation taketh part vvith God Adrian vvas strangled with a Gnat. But death vvill not end your sorrovvs none can punish their enemies as God can he can ruine your body and soul for ever and for ever Hovv vvill you screech and howl like Dragons But your torments are vvithout end and vvithout ease Be vvise then and do not sleep vvhen your damnation sleepeth not novv is the time to make your peace vvith God Ah that you knew in this your day the things that belong to your peace Luk. 19. 41. Peace must be had novv or else it can never be had hereafter the day of patience vvill not alvvays last therefore let us get into the Ark before the Flood cometh T is a dreadful thing to be under the Wrath of God and you knovv not hovv soon it vvill light our care should be to be found of him in peace 2 Pet. 3. 14. Christ is novv a Saviour then a Judg You vvill yell and howl for mercy vvhen 't is too late 2. I am to speak to distressed Consciences Lift up your heads God offereth you peace he sent Angels from Heaven to proclaim it Luke 2. 14. The ground of the offer is good-will and the end of the offer is only his own glory God hath no other reasons to move him to it but his own good-will and no other aim then to glorifie his grace see Ephes 1. 6. and therefore take hold of his Covenant of Peace as 't is called Isai 54. 10. He is content we shall have peace upon these terms and peace assured us by Covenant Certainly 't is not a duty to doubt nor a thing acceptable to God that we should always be upon terms of perplexity and keep Conscience raw with a sense of wrath and sin Wherefore did Christ bear the chastisement of our Peace God is more pleased with a chearful confidence then a servile spirit full of bondage and fear 'T is Caution If Peace be a priviledg of the Gospel let us take care that we settle upon a right Peace lest we mistake a Judgment for a Blessing 'T is the greatest Judgment that can be to be given up to our own secure presumptions and to be lulled asleep with a false peace When the pulse doth not beat the body is in a dangerous estate so when Conscience is benummed and suiteth not 't is very sad The Grounds of a false and carnal Peace are 1. Ignorance of our condition Many go hoodwink'd to Hell a little light breaking in would trouble all Rom. 7. 9. Sluttish corners are not seen in the dark Things are naught that cannot brook a tryal So you may know that 't is very bad with men when they will not come to the light John 3. 20. or cannot endure to be alone lest Conscience should return up it self and they be forced to look inward their confidence is supported by meer ignorance 2. Sensuality Some mens lives are nothing else but a diversion from one pleasure to another that they may put off that which they cannot put away there is bondage in their Consciences and they are loth to take notice of it Amos 6. 3. They drink wine in bowls and put far away the evil day This is to quench the spirit without a metaphor All their pleasures are but stoln waters and bread eaten in secret frisks of mirth when they can get Conscience asleep Caâ—ns heart was a trouble to him therefore he falleth a building of Cities Saul to cure the evil spirit ran to his Musick and so usually men choak Conscience either with business or pleasures 3. From formality and slightness in the spiritual life First Either they do not seriously perform duty that will make men see what carnal unsavory sapless spirits they have He that never stirreth doth not feel the lameness of his joynts Formal duties make men the more secure as the Pharisee thought himself in a good case because c. Luke 18. 11. but spiritual duties search us to the purpose as new wine doth old bottles Or else secondly They do not exasperate their lusts and seriously resist sin Tumult is made by opposition When a man yeildeth to Satan no wonder that Satan lets him alone Luke 11. 21. The goods are in peace because the Devils possession is not disturbed he rageth most when his Kingdom is tottering Rev. 12. 12. Please the worst natures and they will not trouble you There is no tempest where wind and tyde go together You let Satan alone and he lets you alone this is a peace that will end in trouble I now come to speak of the third thing prayed for and that is Love which being taken here not for Gods love to us but our love to God may be thus defined 'T is a gracious and holy affection which the Soul upon the apprehension of Gods love in Christ returneth back to God again by his own grace The Grounds and Causes of it are two the one worketh by way of argument and swasion the other by way of efficacy and power 1. It ariseth from the sense and apprehensions of Gods love in Christ Love is like a Diamond that is not wrought upon but by its own dust
understand it disputare vis mecum mirare mecum clama O Altitudo Gods Decrees are hard meat not easily digested by carnal reason a proud creature cannot endure to hear of Gods soveraignty it awakeneth our security to hear of a distinction in the Counsels of God and that grace runneth in a narrower channel then whole Mankind do but consider amongst the Angels some are past by and others confirmed and who art thou O man that replyest Sixthly In the Election of Angels pardoning mercy is not so much glorified as in the election and calling of men then was grace shewed but not mercy none of the fallen Angels were saved but fallen man is called to grace in Christ we were all in our blood when God said Live the whole lump and mass of mankinde was fallen probably next to the free Counsels of God that was the reason the whole humane nature fell but not the whole Angelical nature but onely a part of it so that the Kinde it self needed not to be repaired their sins argued more malice because of the height of their understanding they sinned without a Tempter but the reason of reasons is the will and gracious good pleasure of God who was willing to shew pardoning mercy to us and not to them the good Angels had confirmation but we redemption we are reconciled they continued love after a breach made is more remarkable Seventhly from the sin in general by which they fell was by pride see the danger of this sin it alwayes goeth before falling the Angels lost their holiness out of a desire of greatness they would be over all and under none t is dangerous when men minde rather be great then good In Scripture we have two notable instances of the fall by pride and our restoration by humility the Angels fell by pride and aspiring and Christ restored mankinde by being humble lowly and submitting himselfe even to the death of the Cross Adam would be as God and so ruined us and Christ that was God became as man and so saved us to counterwork Sathan he layeth aside the glory of his Godhead he layeth aside the glory of his Godhead and puts on an humble garb saving as not by power but by suffering well then look upon pride as the sure forerunner of a fall Eighthly Observe the particular fact is uncertain though the general sin may be known as how this pride was discovered whether in a thought or by some bold attempt is not known it doth not so much pertain to edification and salvation to know their sin as to know our own The Scriptures direct us to look inward 't is more for our profit to keep out Sathans power then to know the circumstances of his fall let us not fall with him Peter would know Johns end but Christ rebuketh him what is that to thee follow thou me Joh. 21. 20 22. We betray our duties by our curiosity surely we should be more at home and look to our beame that we may not ascite others before the chair of censure but our selves before the tribunal of conscience Ninthly Observe that the first sin that ever was was a punishment to its selfe they kept not their first estate the sin is expressed in such a phrase as doth imply their loss duty hath its reward in its mouth as the sacks of the Patriarchs their moneys so sin its punishment never think that you shall get any thing by offending God you do but defile and debase and degrade your selves from your own excellency when you sin 't is Hell enough to turn away from God and misery enough to polute and stain an image in our soules the fall of the Angels is described to be a departure from their own happiness Secondly Consider it with Application to your selves First apply it for humiliation we left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our first estate as well as the Angels God made man upright but they sought out many inventions Eccles 7. 29. Read your own guilt and Apostacy in the sin of the Angels usually the Page is whipped to shew the Prince his fault but here the Princes and noblest part of the world are set out to us for examples that in their ruine and dreadful fall we might understand our own Do but observe the Parable they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an original estate of happinesse and holinesse and so we they fell soon so we they fell by Pride so we the Angelical fall is our glass we are a kind of Divels and Apostates from God they were driven out of Heaven so we out of Paradise they are punished with darkness and so we Secondly apply it for Caution there is a new beginning in Christ the Apostle saith Heb. 3. 14. We are made partakers of Christ if we â—old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of our confidence steadfast unto the end If we should break with God again upon this new stock there will be no more sacrifice for sin faith which is the gift of Gods grace is the beginning and root of a new life in Christ if we should forfeit this we cannot expect God will deal with us any more We are now come to the phrases that imply their punishment and that we made to be two-fold Present and Future the first part of the present punishment is paene dâ—ni their loss implyed in that clause leaving their own habitation in which their guilt is further intimated for the Apostle here maketh it to be their act but Peter in the paralel place maketh it Gods act 2 Pet. 2. 4. God spared not his Angels that sinned but cast them down to Hell without further diversion we may take up the point thus That the Apostate Angels upon their sin and fal departed from that place of happiness and glory which before they enjoyed So Rev. 12. 8. Their place was found no more in heaven and the great Dragon was cast out that old Serpent called the Divel and Sathan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him That Scripture I confess is mystical and speaketh of the overcumming of Sathan in this present world and casting him out of the Church which is there expressed by Heaven as the World by Earth For I observe in that book the Church is sometimes expressed by terms suitable to the Judâ—ical state So in Rev. 11. 2. The Church is called the Temple and the World the Court and sometimes by the Celestial state and so the Church is called Heaven and the World Earth but however there is a plain allusion to Sathans first fall from Heaven as the ground of these expressions and therefore I may use that place as a proof in this matter that you may understand the loss of the Angels give me leave to lay down these propositions 1. The place of their Innocency was Heaven round about the Throne of God where the good Angels do
Beware of lustful glances Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal lust beginneth in wanton eyes many times and 't is fed by a delicacy and unworthy softness Guard the senses cut off the provisions of the flesh avoid occasions be employed Again if you have stumbled into this deep ditch repent the more speedily the more seriously the case is sad but not altogether desperate we read of a possibility for Publicans and Harlots entring into the Kingdom of God Bewaile your estate as David doth Psal 51. His Adultery lest a stain upon him Except in the matter of Vriah c. Job saith 't is a fire that consumeth to destruction and will roâ—t out all your encrease Job 31. 12 therefore quench it the sooner c. Again from the other sin and going after strange flesh Observe sin is never at a stay first uncleannesse and then given over to uncleannesse and then strange flesh when a stone runneth down hill it stayeth not till it cometh to the bottom a filthy sinner is growing more filthy still untill he hath out grown the heart of a man as the Sodomites did mâ—n with men working that which is unseemly a sin which none but a Divel in the likenesse of a man would commit a sin that hath filthinesse enough in it to defile the tongue that speaketh of it Well then here is a glass wherein to see the wickedness of our natures who would think reason should invent so horrid an Act Rom 1. 27. they had no more original corruption then thou and I have if God remove the bridle whither shall shall we run Let wicked men consider hence how foolishly they promise themselvs immunity from drunkeness adultery or any gross wickednesse Caution any of them against those things no I warrant you say they do you think I am such a wretch is thy servant a dog 2 King 8. 13. From that the vengeance of eternal fire The wicked Sodomites were not onely burnt up by that temporal judgement but cast into Hell which is here called Eternal fire Hell is set forth by two notions a Worm that nevâ—r dyeth and a fire that never goeth out Mark 9. 44. In both which expressions there is an allusion to the Worms that breed in dead bodies and the fire wherewith they were wont to burn their dead in former times And the one implyeth the Worm of Conscience the other the fire of Gods wrath 1. The Worm is bred in the body its selfe and therefore fitly representeth the gnawings of Conscience the Worm of Conscience consisteth in three things there is memoria praeâ—eritorum sensus praestutium metus futurorum First Conscience worketh on what is past the remembrance of their former enjoyments and past pleasures Luk. 16. 25. Son remember that thou in thy life time c. so of time wasted opportunities of grace slighted the folly of their own choice c. all which are sad reflections to them Secondly There is a sense of the present pain here when they were corrected they were senselesse like stocks and stones but then there being nothing to mitigate their grief or beguile the sense of it no carnal pleasures wherein to steep conscience there must needs be sense and feeling joyned with a bitter discontent at their condition Thirdly For the future their condition is hopeless despair is one ingredient into their torment Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm 2. The next notion is that of the Text fire or the wrath of God transacted upon them In the sufferings of the damned God hath an immediate hand Hâ—b 10. 33. no creature is strong enough to convey all his wrath in being this wrath the capacity of the creature is enlarged to the uttermost and in their punishment God sets himselfe a work to shew the glory of his strength Rom. 9. 22. he with-holdeth the Creature with one hand and punisheth it with the other If his anger be but kindled a little and a spark of it fly into the conscience the poor Creature is at his wits end but how dreadful will their portion be against whom he stirreth up all his wrath the humane nature of the Lord Christ in a just abhorrency recoyled when he was to taste of this cup we that cannot endure the gripes of the Chollick the torment of the Stone the pain of the Rack how shall we dwell with devouring burnings and all this is for ever As our Obligations to God are infinite and as we turn back upon eternal happinesse offered in the Gospel used as the Majesty offended by sin is infinite so that we cannot restore the honour to God which we have taken away Therefore by just reason is our punishment eternal In the other World men are in their final estate the fuel continueth for ever the Creature is not abolished and the fire continueth for ever the breath of the living Lord still keepeth the flame burning We think a Prayer long a Sermon long what will Hell be In the night if we cannot sleep we count the hours and every minute seemes tedious Oh what will they do that are tormented night and day for ever and ever Rev. 20. 10 Now this is the portion of all that forget God Oh who would run this hazard for a little temporal satisfaction the scourges of conscience that we meet with here are too great price for the short pleasures of a bruitish lust much more the Worm that never dyeth the Fire that shall never be quenched There is one note more and that is from that clause are set forth for an example Observe thence That Sodoms destruction is the worlds great example Both Peter and Jude shew that this was the end of Gods judgements upon Sodom that they might be an example to all that live ungodly You will say what have we to do with Sodom their sinnes being so unnatural their judgements so unusuall 1. As to their sins I enquire are there none of Sodoms sins amongst us If not going after strange flesh yet fornication if not fornication yet pride and idlenesse and fulness of bread I say again though our sins be not so great in themselves yet by necessary circumstance and aggravation they may be greater as impenitency unbelief abuse and neglect of the Gospel despising the offers of grace the grossest sins against the Law are not so great as sins against the Gospel Matth. 11. 24. It shall be more tolerable for Sodom c. We sin against more light more love c. 2. As to the judgements though God doth now adays smite a Countrey with judgments immediately from Heaven or make it utterly unuseful as he did Sodom yet his dispeasure is no less against sin and if not the same a like judgement one very grievous may come upon us This being premised let us come to open this example in
treated bringeth a blessing otherwise a judgement let the world say what it will 't is a friend to Magistracy partly by its commands enforcing civil duties by a sacred bond and obligation See Prov. 24. 21. Matth. 22. 21. 1 Pet. 2. 17. Eccles 8. 2. Partly by its influence meekning the hearts of men and obliging them to faithfulness Those that are faithful to God I shall expect them to be faithful to me said Constantines Father certainly none live so sweetly under the same government as those that are united in the same faith or cemented together with the same blood of Christ Partly by the indulgence of Gods providence who is wont to favour those States where true Religion is countenanced and vigorously owned Oh that our Magistrates would regard this there wisedom lieth in kissing the Son Psal 2. 10. Christ came not to gain persons but nations to his obedience and the more that is effected though it be but by a publike profession the more safety may they expect 't is but a necessary thankfulnesse of the powers of the world to him to whom they owe their Crowns Prov. 8. 17. Let us pray for them that God would raise their zeale and make them more cordial in the support of Religion An Heathen said aut undiquaque religionem tolla aut usque quaque conserva either wholly abandon Religion or maintain it more entirely It sheweth us what little reason Magistrates have to countenance and spread their skirt over obstinate and impure Hereticks such spirits being usually most opposite to Magistracy They do but nourish a Snake in their own bosomes and cherish a Faction that in time will eat out their bowels were there no respects of Religion but onely those of Civil Policy they should not be so sleepy in this case but you will say is it lawful for them to intermeddle in matters of Religion and to use any compulsive power I answer yes verily they bear not the Sword in vain we have frequent instances in the word of good Kings whose zeal is commended for so doing and frequent injunctions also to this purpose the Levites are commended for assisting Moses in the execution of those that worshipped the Calfe Exod. 32. 26 27 28. Abraham was to command his Children Gen. 18. 29. Asa commanded Judah to worship God and the thing was right in the eyes of the Lord 2 Kings 14. 23 24. So see 2 Kings 15. 23. Esra 10. 8. So 2 Kings 34. 32 33. And that promise Isa 43. 23. I know I touch the soar of this age and that this is a truth much prejudiced therefore I shall first remove the prejudices and then state the question 1. Remove the prejudices The first is taken from the Fathers or Primitive Christians who almost generally expresse themselves against planting Religion by the Sword and compulsive force defendenda est Religio non â—ccidendo sed monendo non saevitia sed patientia so Lactantius and suitably others I answer were Religion now to be planted these sayings would take place Pagans are not to be compelled but enlightned taught not destroyed and yet in such a case 't is a question not easily resolved whether the Magistrate if he had power were not bound to compel his people though professed Pagans to hear or attend upon the Ministry of the Word it being the ordinary meanes of working faith Augustine determineth that a Christian in such a case should improve his power for Christ Faelix necessitas quae ad meliora nos cogit foris inveniatur necessitas nascitur intus voluntas a little after non quia cogantur reprehendant sed quae cogantur attendant 't is a favour that the Magistrate wil take care to bring them to the means of salvation Again in such a case they are to be kept from scandalizing blaspheaming the true Religion that 's the least a Magistrate can do for Christ But where a people are Christianized and do professe the true Religion they should not be set free to Atehâ—ism Error and Apostasie 2. Another prejudice is that the examples before mentioned are brought from the Old Testament and so propose to the policy of the Jewes I answer some alledged were before Moses Law as that of Abraham and Jacobs commanding his family to put away their Idols Gen. 35. 2. And the injunctions in the old Testament were built upon reasons of immâ—table equity as Gods glory the danger of infection c. and so concern us as well as them and the thing in question is agreeable to the light of nature there being instances of Pagan Princes who were so far convinced of their duty to the true God that they enjoyned his worship punishing the contempt thereof See Esra 6. 11. so Esra 7. 26. Dan. 3. 29. The Gentiles by the light of nature saw it to be suitable and agreeable to right reason Arist Polit lib. 7. cap. 8. saith the first thing that falleth under a Magistrates care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a care of divine worship The Athenians banished Protagoras for speaking doubtfully and by way of extenuation of their Religion and burnt his Books besides all this the reason why we have onely presidents in the old Testament is because the people of the Jews were the onely State that were acquainted with the knowledge of the true God we have some prophesies that the like should be done in the New Isa 49. 23. Zech. 13. which concerneth Gospel-times Isa 60 10. Rev. 21. 24. we were worse provided for then they were in the Old Testament if men that had the Plagnesoar of Heresie running upon them should without restraint be permitted to come into all companies 3. Another prejudice is 't will make men Hypocrites I answer with Athanasius would to God all were got so far as Hypocrites it would certainly be better for the Christian world but however duties must not be left undone for ill consequences 4. Prejudice this will make way for persecution and the calamities of the Godly upon every change of the Princes mind I answer if the Lord see persecution necessary for the Church we must endure it and so we shall be gainers both by good Princes and bad by the persecution of evil Princes Truth is made glorious by the ministry of the good error is suppressed and dis-countenanced God would oblige us the more to pray for them in power Ps 72. 1. 1 Tim. 2. 2. and he hath promised to hear such prayers provide Nurse Fathers for the Church Sometimes a wicked Magistrate understanding his duty may by the over-ruling power of God in his conscience be with-held from persecuting the Truth yea carried out to the suppression oferror When Paulus Samosatenus revolted from the Orthodox Christian Faith and would yet retain the Bishoprick of Antioch the businesse was brought to Aurelian a Pagan Emperor who removed him Secondly I shall state the point and shew you how far compulsion it necessary
take away the heart Hos 4. 11. as they do extinguish every spark of conscience and abate of the vigour and tenderness of our affections 'T was and 't is the opinion of Libertines that 't is perfection to get the victory of conscience and to live as we lift without any trouble and sense of danger possibly such a thing may be aimed at here 't is the perfection of sinning I confess to do evil and then to choak the Conscience with carnal pleasures that we may not fear evil 2. You may expound it without fear of the Church then assembled in such an holy meeting they were not awed from riotous practises Whence Note That sensuality maketh men impudent Partly because where spiritual sense is gone shame is gone partly because when the bodily spirits are warmed with wine and meat men grow bold and venturous Solomon saith Prov. 23. 33. the drunkards heart shall utter perverse things in such a case men take a liberty to speak or do any thing that is unseemly I do not exclude this sense because Peter in the paralel place maketh them all along presumptuous and sensual 2 Pet. 2. 10 11 12 13 14. 3. You may expound it without fear of the snare in the creatures Whence observe In the use of pleasures and outward comforts there should be much caution When Jobs sons feasted he falleth to sacrifice lâ—st they should have sinned against God Job 1. 5. 'T is good to be jealous of our selves with an holy jealousie lest unawares we meet with a snare in our Cup or Dish At a feast there are more guests then are invited evil spirits haunt such meetings they watch to surprize us in and by the creature and therefore we should watch especially if we be given to appetite then put a knife to thy tbroat as Solomon saith that which is sweet to the palate may wound the souls and gluttony may creep upon good men before they are aware as Austin confesseth that he was far from drunkenness but crapula nonnunquam surrepit servo â—uo somtimes he would eat too much but saith he Lord thou hast now taught me to use my meat as my medicine to repair nature not to oppress it an holy course and to be imitated Christians you may think it needless that we should speak to you about your meat and drink as if the light of Conscience were pregnant and active enough to warn you in such cases Oh! but you cannot be too cautious the throat is a slippery place and a sin may get down ere you are aware Christ did not think it needless to warn his own disciples of excess Luke 21. 34. Take heed to your selves lest ye be overcharged with surfetting and drunkenness c. The next clause is Clouds They are without water carried about of winds Here now comes in an heap of similitudes to express their vain arrogancy and oftentation in professing themselves to be far above what indeed what they were though they were unapt to teach and to every good work reprobate yet they gave out as if they were illuminate men and of an higher attainment than others The first similitude is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds without water Aristotle called barren and light clouds such as are carried up and down with the winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to these are the Seducers likened because though they seem to look black and promise rain yet they do not give us one drop one wholesom notion that may occasion more light in the understanding of saving Doctrine or any further relief for the poor thirsty conscience or any more forcible excitement to the practise and power of godliness The Apostle Peter hath two similitudes Wells without water and Clouds carried about with a tempest but here they are contracted into one if you will have the holy Ghosts own comment upon this similitude see Prov 25. 14 He that boasteth of a false gift is like clouds and wind without rain That which is observable is 1 That the word of God is like a moystening rainy cloud Deut. 32. 2. My doctrine shall distil like the dew and my speech like the small rain among the Hebrews the same word signifieth to teach and to rain Well then let us as parched ground wait for the droppings of Gods clouds in this time of drowth when you go abroad into the fields you shall see the grass burnt and turned into stubble and the earth gaping for a refreshing and with a silent eloquence begging for the influences of the Heavens every chap is a mouth opened to swallow up the clouds as soon as they fall or a cry to the God of Heaven for a little rain just so should you come to wait upon God in the word My soul desireth after thee as a thirsty Land Psal 143. 6. Oh for a little refreshing from the presence of the Lord in his Ordinance promise your selves also that from the word which you would from rain Isa 55. 10 11. this is the means by which the grace of God soaketh into the heart to make it fruitful 2. False Teachers are Clouds without rain 'T is the proposition of the Text Partly because they make shew of more then they have they boast of a false gift Prov. 25. 14. There is a great deal of shew to affect the minds of the simple but little of substance and truth like boxes in the Apothecaries Shop that have a fair Title but no Medicine in them much pretence of light and spirit and when all comes to all there is nothing but pride and boldness Aperiunt fontes doctrine sed non habent aquam scientiae they will adventure to rain when they have but a few heat drops a few poor fragments of truth which being disguised and transformed into some strange conceits are cryed up for rare mysteries and attainments However thus much we learn from them That 't is seducer-like to promise more then we can perform and to be much in the pretence when we have little of real and true solid worth Partly because they do not that good to others which they promise to do Satan will always be found a lyar 't is the property of his instruments to beguil men into a false expectation Papists cry up their Masses and Indulgences which yet do not one penny worth of good Preachers that study pomp and edification come with much fancy and appearance but alass these airy notions are too fine for the conscience seducers pretend to some heights of discovery as if they would carry you into the third Heaven but you are where you were at first they promise you hidden Manna rare discoveries of Christ but is your heart the better two things they never do which may be explained by two properties of rain Namely Refreshing the earth and making it fruitful 1. Refreshing the earth Do they offer any Doctrine that will give the conscience solid comfort and relief in distress