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
the first conversion of the Thessalonians he saith 1 Thes 1. 9. Ye know what manner of entring we had unto you The first approaches of Gods Power and Word to the Soul as they meet with more opposition so they cannot but be more sensible and leave a greater feeling upon us It were strange if an Almighty Power should work in us and we no way privy or conscious to it and all done as in our sleep to think so were to give security a soft pillow whereon to rest and to suffer men to go away with golden dreams though they feel no change in themselves pleasing themselves with the supposition of imaginary grace wrought without their privity and knowledg I would not press too hard upon any tender Conscience I do foresee the Objection that may be made namely That if Calling giveth such a sensible experience of the work of grace how cometh it then to pass that so few of Gods children have assurance or any sense of their conversion I answer 1. It is possible Gods Power may work in us and we not be sensible of it there is a difference between our outward and inward senses we may lose our spiritual feeling and inward sense doth not so clearly discern its object because of the way in which God conveyeth his power it is strong but sweet like the influences of the Heavens of a great efficacy but scarce discerned as there was a great power wrought in the Ephesians but they did not discern it so sufficiently Ephes 1. 18 19. 2. It is the fault of Gods children not to be sensible of the power that worketh in them sometimes it is their carelessness sometimes their peevishness Their carelessness in not observing the approaches of God and how he worketh and breaketh in upon their hearts in the Word so that the time of loves is not marked when it is present nor remembered when it is past As God said of Ephraim Hos 11. 3. When Ephraim was a child I taught him to go taking them by the arms but they knew it not that is did not observe it So God communicateth grace to his people giveth in help and supports but they observe it not Sometimes it is peevishness and perverseness of judgment sense of sin and many weaknesses like a thick cloud hinder their clear discerning God hath called them but they will not own and acknowledg it and so underrate their spiritual condition 3. God doth not call every one in a like violent and sensible manner some mens conversion is more gentle and silent whereas to others Christ cometh like a strong man armed and snatcheth them out of the fire some are drawn they know not how and love by a gentle blast sweetly and softly bloweth open the door Ere ever I was aware c. Cant. 6. 12. upon others the Spirit cometh like a mighty rushing wind and they are carryed to Christ as it were by the gates of Hell As in the natural birth some children are brought forth with more ease others with greater pains and throws so the new birth in some is without trouble and delay God opened the heart of Lydia we read of no more Acts 16. but others are brought in with more horror of Conscience extream sorrow and desperation God biddeth men put a difference Jude 22 23. so doth God himself 4. This different dispensation God useth according to his own pleasure no certain Rules can be given Sometimes they that have had good education have least terrors as being restrained from gross sins sometimes most terrors because they have withstood most means sometimes they that are called to the greatest services have most terrors that they may speak the more evil of sin because they have felt the bitterness of it sometimes it is quite otherwise those that are not called to such eminent service drink most deeply of this cup and taste the very dregs of sin and serve only as monuments of the power of Gods anger whereas others are spared and publique work serveth in stead of sorrow and trouble of Conscience Again sometimes men and women of the most excellent and acute understandings are most troubled as having the clearest apprehensions of the hainousness of sin and terribleness of wrath Again at other times it cometh from ignorance as fears arise in the dark and weak spirits are apt to be terrified sometimes these terrors fall on a strong body as best able to bear it sometimes on a weak the Devil taking advantage of the weakness of the body to raise disturbances in the mind Many times in hot and fiery natures their changes are sudden and carryed on in an extream way whereas soft natures whose motions are slower are gently and by degrees surprized they take impressions of grace insensibly Thus you see no certain Rules can be given only in the general we may observe That this different dispensation maketh the work of God in calling more or less sensible those that are brought in by the violent way and roughly must needs be sensible of that omnipotent pull by which their hearts are divorced from their corruptions and can discourse of the time the means and the manner and all the circumstances of their calling with exactness as Paul 2 Cor. 12. 2. I knew a man in Christ fourteen years ago c. Now every one cannot deliver a formal story nor tell you the exact method and successive operations of grace in conversion 5. Though there be a different dispensation used in calling yet there is enough to distinguish the uncalled from the called Partly because though Gods call be not discerned in the acts of it yet it may be discerned in the effects of it Conversion is evident if not in feeling yet in fruit Many works of Nature are for the convoy of them insensible but the effects appear Eccles 11. 5. We know not the way of the spirit nor how the bones grow in the womb We know not the manner point of time but yet the birth followeth They are not Christs that neither know how they are called nor can give any proof that they are called The blind man Ioh. 9. when they asked him How did he come to open thine eyes answered How he did it I cannot tell but this one thing I know that whereas I was blind I nâ—w see Early or late the Soul will give this testimony How I got him I cannot tell but I am glad I find he is here Partly because where conversion and calling is carryed on more tacitly or silently there will be something felt and found in them there is at least an anxiousness about their everlasting estate Every Soul doth not walk in the region of the shadow of death but every Soul first or last is brought to What shall I do which is usually upon some secret or open sin into which God suffereth them to fall against Conscience there will be care though not horror and solicitousness though not utter despair No Soul
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
Image that make Saints a word of disgrace Scoffing Ismaels that will be mocking are sure to be cast out Gen. 21. 9. they do not belong to God The Apostle interprets that mocking to be persecution Gal. 4. 27. so it is in Gods account and yet it is always found in those that are born after the flesh Prophane spirits think Religion a matter of nothing and men are wont to mock at those which make a great matter of what they account nothing Oh remember holiness is the badg of those which are the Lords called people and it should be a matter of reverence not reproach Again It serveth for Caution to prevent mistakes Christians look to your Sanctification Psal 4. 3. Know that God hath set apart him that is godly for himself The Beasts worshippers have the Beasts mark Rev. 13. 16. So also Gods children are stamped with his seal impress 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal c. they are sealed with a mark of preservation The Lord knows those that are his and they are sealed with a mark of distinction Let every one that nameth the Name of God depart from iniquity As Cain is stamped on both sides so hath Gods Seal a double Motto one that noteth his owning the Saints the other that noteth their temâ—er and disposition they depart from iniquity Take heed then have you this seal and impress There are many things that look like Sanctification but are not I shall touch upon four Civility Formality restraining grace and temporary grace 1. Civility which is nothing else but a fair demeanor in the world or in the Apostles expression a fair shew in the flesh a darker representation of holiness rather Heathenish strictness then Christian you may descry it by these Notes 1. It is usually accompanyed with ignorance and little knowledg of Gods Institutions Men live well are no drunkards no swearers but know little of God have no insight in matters of Religion like Nicodemus a strict Pharisee but grosly ignorant Iohn 3. 10. Spiritual life beginneth with knowledg and endeth in a rational strictness and what they do they do upon principles Conscience is swayed by the acknowledgment of Gods Will others live plausibly but know not the ground and reason of their actions and therefore are soon satisfied never troubled about imperfections because where there is no light there is not that tenderness which is found in real Christians who look into the purity of the Law and are troubled because they know so much of the Will of God and do so far come short of it as in a clear glass the least mote is soon espyed 2. There is little of Christ in such Souls for a man that is satisfied with his own righteousness doth not prize Christ Paul a Pharisee counted his works gain which afterward he found to be loss Phil. 3. 7. by gain he meaneth an advantage to procure the favour of God Self is wont to take up all their thoughts and therefore moral strains suit more with them then Gospel comforts and doctrines that breed faith The Law is more natural to men then the Gospel and therefore with those that are of a moral disposition and no more it findeth better entertainment and welcome then the Gospel doth there is no hungering and thirsting after Christ they do not see the need of the sweetness of his gracâ— of the help of his Spirit going on in a plausible moral course without rub or difficulty whereas in the spiritual life Christ doth all and every day they see more cause to bless God for him 3. Vsually there is some great prevailing sâ—n Civility is but a freer slavery one way or another Satan holdeth them captive and their honesty and fair shew to the world is but to serve their carnal interests to hide a lust or feed a lust and most commonly this sin is worldliness Christs young man that had kept all those things from his youth had great possessions and they were a great snare to his heart Mat. 19. 22. The sin of the Pharisees was vain-glory and ambition some morsel there is reserved under the tongue some sin kept with the greater allowance from conscience and the less shame from abroad because otherwise the life is fair and honest 4. There is a greater care about actions then lusts Wrath and pride and wanton thoughts are digested because there is no violence and unâ—leanness in the conversation Civility is all for the carriage nothing for tempering the affections to such an order and moderation as becometh grace Paul complaineth of his lusts and the Law of sin within Rom. 7. yea of such sinful workings as do not fall under the cognisance and discovery of the light of Nature Rom. 7. 7. The first risings and stirrings of sin forbidden in the tenth Commandment the least rebellion of Nature Thus for Civility 2. Formality or pretended grace you may be deceived in that and therefore the Apostle speaketh of a true holiness Ephes 4. 24. in opposition to that which is feigned and counterfeit Now false grace is always acted by forreign and external considerations as pupils have not a principle of life within them but are moved by an external force The hypocrites principles of motion are without him as carnal respects self-ends c. True grace hath an inward propensity to comply with the Will of God there is a Law upon their bowels by-ends work by constraint and carry the Soul contrary to its native inclination a man would not do such a thing were it not for such ends therefore the Apostle saith 1 Pet. 5. 2. Feed the flock that is among you not by constraint but willingly not for filthy lucre but of a ready mind When a man acteth genuinely in a work his own heart carryeth him to it more then all outward encouragements Again False grace is shy of Gods presence and sight pretences are to deceive men therefore such persons strive to get God out of their thoughts they know his eye will find them out But now truth of grace is ready to draw every thing into Gods sight though they tremble to think what defects God can find in them yet they appeal to him for the sincerity of their hearts Iohn 20. 17. Lord thou knowest all things and thou knowest that I love thee He would not excuse miscarriages yet for the general temper and bent of his heart he reâ—erreth himself to Gods Omnisciency So Iob 31. 6. Let me be weighed in an even ballance that God may know mine integrity and yet elsewhere he saith Iob 42. 5 6. Mine eye seeth thee and therefore I abhor my self in dust and ashes In the one place he appealeth to God for he was confident that his integrity would hold weight and yet in the other he could even loath himself when he thought of God because of so many defects and failings So David Psal 139. 23. Search me O Lord and
know my heart c. No doubt but David was sensible that God could find enough in him but Lord search see if any thing be allowed with full leave of conscience Again False grace doth not grow unless it be worse and worse Pretences wither rather then thrive God complaineth Ier. 7. 24. that they went backward rather then forward False grace is always declining till it be wholly lost like bad salt that loseth of its acrimony and smartness every day till it be cast to the dunghil But now true grace from a grain it groweth into a tree Matth. 13. from a morning glimpse to a perfect noon Prov. 4. 18. from smoaking flax it is blown up into a flame The least meal in the Barrel and oyl in the Cruse when it is fed with a supply from Heaven shall prosper into abundance Nicodemus that at first came to Christ by night after boldly declareth himself for him Iohn 19. 30. Grace gets ground upon the flesh and holiness by degrees advanceth into a triumph Examine then whether you increase or decrease if you go backward from zeal to coldness from strictness to looseness if you lose you care of duty and choyceness of spirit and there be no complaining it is a sign grace was never wrought in truth Once more False grace is not accompanyed with humility When men the more they profess the prouder they grow and more self-conceited there is cause of suspicion With true grace there always goeth along a spiritual poverty or a sense of our spiritual wants the more knowledg the more they discern their ignorance compare 1 Cor. 8. 2. with Prov. 30. 2 3. the more faith the more they bewail unbelief and see a need of increase and further growth Mark 9. 24. Lord I beleeve help mine unbelief Oh I want faith what shall I do still I am haunted with prejudicial and lessening thoughts of Gods alsufficiency and goodness It is excellent when the Soul is thus kept hungry and humble under our enjoyments and we forget the things that are behind because the things that are before us or not yet attained are much more 3. The next thing is restraining grace which is nothing else but an awe upon the Conscience inclining men to forbear sin though they do not hate it Now you may discern it partly because love is of little use and force with such kind of spirits they are chained up by their own fears The great Evangelick motive is mercy Rom. 12. 1. I beseech you by the mercies of God The heart is most ingenuous when it yeildeth to such intreaties It is good to serve God with reverence but a servile awe hath little of grace in it It is true indeed it is better to have a slavish fear then none at all therefore David saith to them that would be held in with no other restraints Psal 4. 4. Stand in awe and sin not to cool and charm their fury he maketh use of the argument of Gods vengeance though this is also the fault of slavish spirits that carnal respects and thoughts of outward inconvenience do equally sway them as a servile fear of Gods Iudgments Again you may know it because it doth not destroy sin but only prohibit the exercise of it Abimelechs lust was not quenched yet God withheld him from sinning against Sarah Gen. 20. 6. The heart is not renewed though the action be checked as Israel had an adulterous heart towards God when her way was hedged up with thorns Hosea 2. 6. Again it is their trouble that they are held in the stocks of Conscience they would fain be enlarged and find out their own paths 4. The next thing that looketh like Sanctification but is not is common grace This is a distinct thing from all the rest yet I call it common grace because it may be in them that fall away and depart from God It differeth from Civility because it is more Christian and Evangelical from Formality because that is only in pretence and shew whereas this is a real work upon the Soul from restraining grace because that is only conversant about sins and duties out of a servile awe of God but this seemeth to carry out the Soul with some affection to Christ it is a common work good in its self which God ordaineth in some to be a preparation and begining of the work of grace Of this the Apostle speaketh Heb. 6. 4 5. where he calleth it an enlightening a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost meaning of the gifts of the Spirit abilities for holy duties c. of all which elsewhere only now let me note three things 1. That the light there spoken of is not humbling 2. The taste is not ravishing and drawing out the Soul after more of Christ 3. Their gifts are not renewing and sanctifying 1. That light is not humbling He saith they are enlightened but he doth not say they are humbled Foundations totter that are not layed deep enough The more true light a man hath the more cause of self-abasement will he find in himself You can never magnifie Christ enough and you can never debase self enough and certainly Christ is most exalted when you are most abased Isai 2. 19. Dagon must fall upon his face if you mean to set up the Ark and if Christ shall be precious to you you must be vile in your own eyes none have such true revivings as the humble Isai 57. 15 16. True humiliation is far from weakening your comforts it maketh them more full and sure therefore a main thing that was wanting in those spoken of in Heb. 6. was humiliation and their fault was a rash closing with Christ in the pride of their hearts 2. Their taste was not ravishing and affecting the heart so as to engage it to seek after Christ they had but loose and slight desires of happiness glances upon the glory of Heaven and the comforts of the Gospel which possibly might stir up a wish Oh that I might dye the death of the righteous c. they were not serious and holy desires after Christ after grace and strength to serve him The Saints that have a taste groan after a fuller communion in his graces as well as comforts that experience which they have had of Christ maketh them long for more But now in Temporaries there is a loose asseâ—t and slight affection a taste enough to prevail with them to make some profession for a while a rejoycing for a season c. 3. Their gifts are not renewing and sanctifying such possibly as may make them useful to the Church but do not change the heart the Apostle saith they were made partakers of the Holy Ghost that is had some share it may be a plentiful share of Church gifts so as to be able to carry on duties to the edification and comfort of others but alas what is a man the better if the
God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would deceive if it were possible the very Elect Mat. 24. 24. Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1. 7. Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1. 3. and peace from the Son for he is our peace Ephes 2. 14. and love from the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only grace doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7. 7 8. Rom. 9. 15. Isai 45. 15. and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57. 21. There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14. 27. and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9. 17. The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confâ—â—ence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130. 7. False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift
presumption that God will not be rigorous he wrongeth Grace exceedingly I say if he grow more careless secure negligent not so constant in duty not so watchful and strict in conversation or abateth ought of his humiliation for sin he is a spider that sucketh poyson out of this flower Lastly We wrong Grace by slighting it after a taste At first coming to Christ we make an essay and tryal and usually then God giveth us a taste to engage us to look for more Now after tryal you are not satisfied but return to your sinful courses again and so do as it were proclaim to the World that you found carnal comforts and pleasures to be better then communion with God This is but the interpretation of your Apostacy The whole aim of the Word is to perswade us to make tryal of the sweetness of Grace Now you that have once tasted of it and grow weary do by your practise tell the World that there is no sweetness in it at all which is a great wrong to Grace and Mercy 'T is high time now to speak of the second thing prayed for which is Peace Whence observe That Peace is a great Blessing one of the main Priviledges of the Gospel I shall first Shew you what it is Secondly Give you some Observations concerning it and thirdly Come to Application 1. What it is 'T is a tranquillity of mind arising from the sense of a sure estate with God To this Peace two things concur First A sure estate or terms of amity with God this is called in Scripture peace with God and is the immediate effect and fruit of actual Justification Rom. 5. 1. And then secondly There is a sense of this sure estate or the reflex of this amity upon the Conscience and is usually called peace of Conscience and is a special priviledg of Christs spiritual Kingdom see Rom. 14. 17. the Apostle speaketh there of a peace which is ranked with joy in the Holy Ghost But it will be better opened to you in the ensuing Propositions 1. Man by Nature is at enmity with God and upon ill terms with him When we lost Gods Image we lost his favour This enmity is mutual Man is an enemy to God and God is an enemy to man On Gods part there is wrath which is all that we are born to by Nature Ephes 2. 3. and on mans part there is hatred we hate God because we love sin Col. 1. 21. Gods enmity is suspended in the day of his patience Now and then Wrath breaketh out but 't is not executed to the full sentence is past but not executed nay it may be reversed if we take sanctuary at Grace for God is now upon a treaty with us or offer of peace therefore 't is said Peace on Earth Luke 2. 14. The next World is a time of vengeance and recompence but during our earthly state God woeth us and enviteth us to lay down the weapons of our defiance and accept of terms of Peace Thus matters stand on Gods part But now on our part this enmity is carryed on with a great deal of spight We seek to destroy God and to deface all the memorials of him that are impressed upon the Conscience we ungod him in our thoughts and affections 't is a pleasing thought to us to suppose if there were no God as guilty prisoners wish there were no Judg no Assizes that they may not be called to account 2. Man being at enmity with God all Gods creatures are at enmity with him Angels men fire ayr water they are all at Gods beck and are ready to destroy man when ever the Lord biddeth them as good Subjects take part with their Prince against Rebels The Angels harken for the voyce of his Word Psal 103. If he do but hiss for the fly of Egypt Isa 7 't is ready presently 'T is ill contesting with him that can command Legions The fire saith Let me burn his house or dwelling place the water saith Let me drown his ships the Earth Let me swallow him up quick as I did Corah and his complices Certainly the Lord cannot want instruments of Vengeance Man as Gods creature is his own enemy God needeth not fetch forces from without there is enough within the humors of the body the passions of the mind all these are willing to serve God as creatures for our punishment so that if God should but arm our own thoughts our own affections against us man is soon overwhelmed Who can bear the wounds given him by his own Conscience 3. We being in this estate can only be reconciled by Jesus Christ He obtaineth it by his Merit and conferreth it by his Power For his Merit see Col. 1. 20. and Isai 53. 5. The chastisement of our Peace was upon him It will not stand with the Majesty of God to make Peace with us without satisfaction That there might be no wrong done to his Soveraignty his Law his Truth his Justice his Holiness it was meet that we should be chastised either in our own persons or in our Surety and also all the notions of the Godhead are kept inviolable Then for his Power He worketh it at first and then maintaineth and keepeth it afoot between God and us He worketh it at first and bringeth it about thus by opening the Gospel wherein God is revealed as pacified in Christ which is the only doctrine that can calm the Conscience and establish the Soul in peace and hope All false Religions are accompanied with scruples and jealousies Jer. 6. 16. there is no rest for the Soul And then he applyeth the Gospel by his Spirit The Gospel is a soveraign Plaister but Christs own hand must make it stick There is a double ground of enmity in mans heart the guilt and power of sin Christ wipeth guilt out of the conscience by the application of his own blood and weakeneth the power of sin more and more Sin is the Makebate and Christ is the Prince of Peace Isa 9. 6. The great end for which God set him up was to plant grace in our hearts and so to work a friendship between God and us But Christ is not only the Author but the great Conservator of the Peace between us and Heaven Partly by his Intercession as forreign States have their Agents in Princes Courts to preserve a mutual Correspondence so Christ taketh up all differences that fall out between us and God that no breach may ensue Heb. 9. 24. Partly by a further declaration of Gods love to the conscience Isai 26. 3. Partly by stirring us up to watchfulness that no occasion may be given on our part by returning to folly Psal 85. 8. Thus you see what Christ doth all is briefly summed up by the Apostle in 2 Cor. 5. 19. God was in Christ reconciling the World Where note that our peace with God is a reconciliation or a peace after a breach and this reconciliation is mutual God appeareth in a form
of grace and mercy to us and we lay down cur enmity against God he is gracious to us and we love and serve him only observe that God beginneth first though he the wronged party he was reconciling And mark again 't is in Christ to shew 't is sure Those that are reconciled to men are still in â—mbrage and suspition with them they that have once been enemies they may be again therefore they do not return to perfect grace When the wound is cured the scars remain But our reconciliation with God 't is like the sodering of a vessel which is strongest in the crack or as a leg broken if well set it is the stronger so are vve upon firmer terms then vve vvere in innocency there vvas a possibility of being at odds vvith God vvhich is novv taken avvay 4. God being reconciled in Christ all things else are at peace with us For his League vvith us is offensive and defensive My horses are as thy horses and my chariots as thy chariots God and all his Confederates are in the League or rather God and all his Subjects as a Prince doth not only contract for his person but his subjects and estates Angels are at peace vvith us in stead of being Instruments of Vengeance they become ministring Spirits Heb. 1. 14. A Christian hath an invisible guard Satan is sensible of it though vve be not he saith of Job Thou hast hedged him round about Gods heirs are vvell attended Angels vvait upon them at Christs direction Other creatures serve us as if they vvere in League and Covenant vvith us Stars Winds Seas Beasts Job 5. 23. Thou shalt be in league with the stones of the field and the beasts shall be at peace with thee They are included in Gods League vvhich is as much as if there vvere an express Covenant betvveen us and them that they shall not do us harm they are at the beck of Providence and therefore so far as it conduceth to our good at our service So Hosea 2. 18. I will make a Covenant for them with the beasts of the field and the fowls of the Heaven c. So for men they are wolves one to another yet God can change them The Gospel civillizeth and pulleth the beast out of mens bosoms vvhere it vvorketh least see Isai 11. 7 8 9. The hearts of men are in Gods hands he can either destroy their persons or restrain their rage or turn out their respects to you When a mans ways please the Lord he maketh his enemies to be at peace with him Prov. 16. 17. We think to carry all by force and violence many times but obedience to God is the best vvay to gain the respects of men as a key openeth a door sooner then an Iron bar If you be in vvith God you stop enmity and strife at the Fountain head So for peace with the Saints Jesus Christ breaketh down the partition wall Ephes 2. 16 17 18. removeth prejudices and jealousies changeth interests cleareth up truths and by his Spirit meekeneth their hearts that they be at one Surely his Blood is the best cement and bond of friendship Christ hath called us into a Body that there might be peace in the Church Col. 3. 15. Brothers have defaced the feelings of Nature but fellow-members are wont to care one for another Peace with fellow Saints was his dying charge his legacy John 14. 27. his prayer John 17. and his constant care now he is in Heaven Then for peace with our selves Sin rendeth and teereth a ma from himself it maketh a mutiny in his own heart Rom. 2. 15. thoughts accusing and excusing by turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man and his conscience are at odds and a man and his affections Now we being reconciled to God the foundation is layd for peace of Conscience that we and our hearts may talk together as loving friends without scolding without reproaching And then Grace giveth us a calm and contented spirit which easeth us of a great deal of trouble for a discontented man is his own burden We need the peace of God not only in our consciences but to bear rule in our hearts Col. 3. 16. that we may refer all matters to Gods disposal Psal 4. 8. 5. Though all things are at peace with us yet some troubles are left for our exercise but not for our hurt and destruction The peace of God 't is a very riddle Phil. 4. 7. It passeth all understanding To sense who more wretched then Gods children hated reviled persecuted afflicted How are they are at peace with God and all his creatures I answer The priviledges of Christs Kingdom are spiritual what ever troubleth the Saints nothing can harm them 1 Pet. 3. 13. they may harm the man but not the Christian All things are at peace vvith them because they are at the disposal of a wise and gracious Providence and cannot do hurt to the better part they vvork for good Death is at peace vvith them vvhich doth the greatest hurt to the body Ask old Simeon and he 'l tell you so Luke 2. 29. Lord now lettest thou thy servant depart in peace c. They are sent for by their friend the King of fears is a grim messenger but they knovv his errand and therefore are not afraid 6. In Heaven there is a perfect Peace In the nevv Jerusalem all is quiet 'T is just with God to give you that are troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest 2 Thes 1. 7. And there is a rest that remaineth for the children of God Heb. 4. 9. there vve rest both from our sorrows and our labours there is no trouble nor affliction more all priviledges are at the height no more apprehensions of Gods Wrath fears of death there vve are not only free from hurt but danger our exercise is at end there vve do immediately behold the Kings face vvhich is not granted us here novv vve are in Absaloms condition pardoned reconciled but cannot see the Kings face So much for the nature of this Peace and the Observations that open it to you Let us novv apply all If Peace be such an excellent Blessing and a main priviledg of the Gospel then it puts us upon tryal Are vve at peace vvith God through Christ If it be so then 1. Enmity is layd aside Gods enemies vvill be yours and yours vvill be Gods otherwise what peace What do we talk of peace with God as long as we are in league with Gods enemy What peace as long as the whoredoms of thy mother Jezabel are so many Our League with God is defensive and offensive There is a war with Satan if we be at peace with God The spiritual conflict is the best evidence we have of our unity with God With the wicked God is at open war There is no peace c. Isai 57. 20. The Devil may be at a secret peace with them but God is at distance and abhorreth all communion
with them Christ is called the Prince of Peace Isai 9. 6. but '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
bewrayeth it self by the new heart as well as by the renewed mind Rom. 12. 2. There are not only new thoughts but new desires and new delights desires after God and a delight in God as the fountain of Holiness When we come to God at first we love him out of spiritual interest for ease and comfort and the benefit we gain by him Christ alloweth it Come to me and I will give you ease Mat. 11. 28. When fire is first kindled there is as much sinâ—ke as flame but afterwards it burneth brighter and brighter by degrees A fountain as soon as digged runneth muddy at first but afterwards the stream groweth more pure and clear So doth the love of the Saints at first 't is but a love of interest but by acquaintance we love him out of a principle of the new nature for his Holiness and Excellency because that which is in us in part is in God by way of eminency and perfection Certainly likeness must needs beget love and the Saints being conformed to God delight in him so that then their love floweth not so much from profit and interest as grace yea at length out of a vehement complacency of the new nature they love holiness above happiness or spiritual interest and Hell is not so bad as sin in their account there cannot be a worse Hell to them then unkindness to God or grieving his Spirit and Heaven is amiable for Gods sake because he is loved there and enjoyed there there are none of Gods enemies in Heaven and there they shall serve him and cleave to him without weariness and wandering Well then There is such a disposition in the Saints to love God which anseth not only from hope because of the great benefit which we expect from him nor only from gratitude or the sense of his love already shewed but from an inclination of the now nature and that sympathy and likeness that is between us because we hate what he hateth and love what he loveth and because God is the original Fountain and Samplar of Holiness Well then Saints mind your work Do you indeed love God Christ puts Peter to the question thrice John 21. A deceitful heart is apt to abuse you Ask again and again Do I indeed love God Evidences are these 1. If you love God he will be loved al ne those that do not give all to God give nothing he will have the whole heart If there were another God we might have some excuse for our reservations but since there is but one God he must have all for he doth not love inmates When the Harbengers take up an house for a Prince they turn out all none must remain there that there may be room for his greatness So all must avoyd that God may have the sole possession of our hearts The Devil that hath no right to any thing would have a part for by that means he knoweth the whole will fall to him Conscience will not let him have all and therefore he would have a part to keep possession as Pharaoh stood hulking with Moses and Aaron if not the Israelites then their little ones if not their little ones then their heards if not their heards then their flocks but Moses telleth him there was not an hoof to be left So Satan if he cannot have the outward man yet he would have the heart if there be not room enough in the heart for every lust then he craveth indulgence in some things that are less odious and distastful if Conscience will not allow drunkenness yet a little worldliness is pleaded for as no great matter But the love of God cannot be in that heart where the world reigneÌ„th Dagon and the Ark could not abide in the same Temple neither can the heart be divided between God and Mammon All men must have some Religion to mask their pleasures and carnal practises that they may be favorable to their lusts and interests with less remorse and usually they order the matter so that Christ shall have their Consciences and the world their hearts and affections But alas they do not consider that God is jealous of a Rival when he cometh into the heart he will have the room empty 'T is true we may love other things in subordination to God but not in competition with God that is when we love God and other things for Gods sake in God and for God When a Commander hath taken a strong Castle and placed a Garison in it he suffereth none to enter but those of his own side keeping the gate shut to his enemies So we must open the heart to none but God and those that are of Gods party and side keeping the gate shut to others We may love the creatures as they are of Gods side as they draw our hearts more to God or engage us to be more cheerful in service or give us greater advantages of doing good Of what party are they Bring nothing into thy heart and allow nothing there that is contrary to God When Sarah saw Ishmael scoffing at Isaac she thrust him out of doors So when riches and honour and the love of the world upbraid you with your love to God as if you were a fool to stand so nicely upon terms of Conscience c. when they incroach and allow Christ no room but in the Conscience 't is time to thrust them out of doors that the Lord alone may have the preheminence in our Souls 2. This love must be demonstrated by solid Effects such as are 1. An hatred of sin Psal 97. 10. Ye that lâ—ve the Lord hate an evil With love to the chiefest good there will be an hatred of the chiefest evil Friends have common loves as I said and common aversations Upon every carnal motion doth thy heart recoyl upon thee and say How can I do this wick dness and sin against God Gen. 39. 9. or else Is this thy kindness to thy friend or after such a deliverance as this c. Ezra 9. 13. Love to God will be interposing and crossing every carnal motion 2. By a delight in obedience 1 John 5. 3. This is love that we keep his Commandments and his Commandments are not grievous Nothing is diffcult and tedious to him that hath any affection to his work As the Prophet cured the bitterness of the wilde goards by casting in meal so mingle but a little love with your work and the bitterness is gone Sechem yeildeth to be circumcised for Dinah's sake because he loved her and Jacob endured his seven years service for Rachels sake so will love make us obey God chearfully in things contrary to our natural inclination Love and labour are often coupled in Scripture and those that left their first works had lost their first love Rev. 2. 4 5. 3. Delight in Gods presence and grief for his absence or an holy sensibleness both of his accesses and recesses to and from
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
be ashamed 3. None are fit publiquely to defend the Truth but the holy they speak with more power as from the heart and inward experience and are more zealous as being more nearly concerned they that partake of Gods Nature will soonest espouse Gods Cause and Quarrel and their zeal is most pure Carnal men pervert religious differences they change the nature of them turning them into a strife of words or a contention for interests matters are not managed so purely as when there is conscience on both sides The Saints contend best for the Saints faith Zeal in carnal men is like fire in straw quickly up and quickly down but in the godly 't is like fire in wood longer kept Wisdom is justified of her children Mat. 11. 19. they are fittest to interpose Again false zeal is most passionate without pity and meekness but the flame is most pure and bright in an holy heart which is subdued to the power of Truth 4. None receive the Truth so willingly as the Saints do Holy persons can best understand what was written by holy men they pierce into it more deeply as Iron that is red hot runneth further into the board then a sharp tool that is cold God unbosometh himself to his familiars Holy hearts are not clouded with the mists of lusts and interests Where there is purity there is brightness the mind being separated from gross things is fitted for the reception of spiritual mysteries Paul saw most of God when he was blind to the world the heart being taken off from the world is erected to things supernatural and of an higher cognizance 5. None retain the Truth more firmly then the Saints do Manna was kept in a golden Vessel and so is Truth in a pure Soul Titus 3. 9. Holding the mystery of faith in a pure conscience An unclean vessel sowreth the liquor that is put into it so doth a carnal heart pervert the faith and teint the judgment Let a man once be given up to some great lust and you shall soon find him to be given up to some roaring error also and when once they come to make shipwrack of a good conscience they do not long hold the faith that was once given to the Saints for grace and truth always thrive together I come now to the main Observation that is to be drawn from these words That 't is the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once given to the Saints 'T is their duty at all times but then especially 1. That we may not discredit our selves and the Truth 2. That we may not hazard our selves and the Truth 1. Let me first speak to the Discredit and there I shall shew 1. That Truth is honoured by a bold and resolute Defence of it We are not ashamed of it though it be questioned and scorned in the world Wisdom is justified of her children Neither Johns doctrine nor Christs doctrine would relish with the world yet some had a reverend opinion of it for all that Psal 119. 26 27. They make voyd thy Law therefore I love it above pure gold In times of defection our love to God and the ways of God should be the greater as Fountain water is hottest in coldest weather 'T was an honour to the Christian Religion that the primitive Professors were glad of an occasion to dye for it and the more it was despised and persecuted the more did they own it falshoods cannot endure the brunt of opposition 2. That we may not dishonour our selves and discredit our own profession He is but an ill servant of Christ that will not serve him when the Lord hath need of him when God distinguisheth sides and cryeth out Who is of my side who Times of Error and Seducement are searching trying times Light chaff is carryed about with every wind but the solid grain lieth still upon the ground The approved are made manifest 1 Cor. 11. 19. There is a time not only to shew love but valor Jer. 9. 3. They are not valiant for the Truth upon the Earth To be valiant for Truth is to defend it in time of opposition and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord A Christian must an heart as well as a liver not onely love the Truth but contend for it and the more earnestly the more 't is opposed The Apostle saith that a Bishop must hold fast the Word of Truth Titus 1. 9. The word signifieth an holding it fast against a contrary force as when a man seeketh to wrest a staff out of anothers hand he holdeth it the faster 2. The next Reason is That we may not endanger and hazard our selves and the Truth 1. That we may not endanger our selves 'T is good to be able to defend Religion when 't is questioned ignorant secure and careless spirits will certainly miscarry Present Truths and present Errors have an aspect upon our interests we must determine one way or another Now how easily are they carryed away with interests that have no principles no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 17. no proper ballast in their own spirits Therefore let us strive to know the Truth to own the Truth in a time of tryal 't is needful All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion because backed with the defences of wit and parts What are all the learned Disputes against the Truth but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man We have all an heretick in our bosoms and are by nature prepared to drink in all kind of errors and lyes and therefore we are said Psal 58. 3. to speaklyes from the womb because these things are in our natures we are born Pelagians and Libertines and Papists As in the new nature there is a cognation and proportion between us and Truth so in the old nature there is an inclination to all manner of Errors Luther saith Every man is born with a Pope in his belly And Mr Greenham hath a saying That if all Errors and the memorials of them were annihilated by the absolute Power of God so that there should not the least remembrance of them remain yet there is enough in the heart of one man to revive them again the next day Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms Look upon any error or blasphemy that is broached in the world and you will find it true Is Atheism vented The fool hath said in his heart there is no God Psal 14. 1. Gentilism or the doctrine of many Gods So do we set up many Gods what ever we fear or love that we worship Whose god is the belly Phil. 3. 19. Every man naturally is a Pagan and Idolater
taken to be so great so terrible and glorious The next argument is taken from his respect among the heathens that know him by common providence they that have but a glimpse of his glory that know least of his glory yet know enough to fear him and reverence him Therefore take heed of serving him in a loose and perfunctory manner you dishonour God exceedingly else even then when you come to give honour to him 3. There must be a willing subjection of our hearts and lives to his Laws It must be a subjection of the heart Gods Authority is never more undermined than by a meer form of Godlinesse 2 Tim. 3. 5. 'T is the greatest ungodlinesse that can be for you rob the Lord of his Dominion over the conscience Hypocrisie is a practical Blasphemy I know the blasphemy of them c. Rev. 2. 9. The life also must be subject to God by a conformity to his Laws Men hate God as a Law-giver they love him as a giver of Blessings 'T is the disposition of all that they would live at large and have no God to call them to an account though to strike at the Being of God and Doctrines of liberty are welcome to a carnal heart 't is pleasing to think if there were no God to hear that there is no Law no suggestions are more catching The life must be conformed to Gods Laws for he will be honoured in our conversations as well as have his throne set up in the consciences 'T is the glory of a Commander to be obeyed I say to one goe and he gâ—eth and to another come and he cometh God looketh for glory from you in this kinde he will have all the world know that his servants are at his beck that he hath called you to his foot Isa 41. 2. the righteous from the lust he called him to his foot that is to go to and fro at his command if he say goe they go if he saith come they come these are the people framed for his praise he can bid them doe nothing but they are ready to doe it with the losse of all 4. God will be honoured as the utmost end and so if in all acts natural moral spiritual if we doe not aym at his glory we are guilty of ungodliness In acts natural and matters of the least consequence we must have a supernatural aim 1 Cor. 10. 31. Whether ye eat or drink or whatsoever you doe doe all to he glory of God If I take a meale I must have an aym at Gods glory in it in civil acts and duties of mutual commerce all must be done as in and to the Lord Eph. 5. 22. Eph. 6. 1. 5. 6. 7. We are to walk in our relations so as God may have honour In Spiritual acts of Prayer Praise and Worship yea the whole ordination of the spiritual life must be unto God I live unto God Gal. 2. 20. All the motions and tendencies of the soul look that way This is the difference between Holynesse and Godlinesse Holynesse more properly implyeth a conformity to the Law and Godlynesse an aym of the soul to exalt God and so they are propounded as distinct 2 Pet. 3. 11. What manner of persons ought we to be in all holinesse and godlinesse of conversation Well then look to your aimes and in eating and drinking you set up Moloch 't is a Meat-offering and Drink-offering to appetite if you doe not aim at Gods glory So in Trafique if you meerly regard Wealth you are a consecrated Priest to Mammon In these ordinary actions of Eating Drinking Trading you may be guilty of Idolatry before you are aware and may set up the belly or Mammon in Gods stead nay in your very desires of Grace your ultimate aim must not be self We are accepted in the beloved to the praise of his glorious grace Eph. 1. 6. And in actions most sacred 't is dangerous to look a squint 't is to put dung in Gods own cup when we make Worship a stale to our own ends In short the Lord hath given many things to the creature that onely which he hath reserved to himself is his glory therefore he taketh it ill to be robbed of that Thus I have shewed you the several kinds of ungodliness some are more refined some more gross but all naught The worst sort is when we do contemptuously slight his providence and disobey his Laws hardening our selves yet more and more as Ahaz did though the Lord had exercised him with sharp afflictions and living in open irreligion and despight of God casting off yoke after yoke till at length we have out grown the heart of a man fearing neither God nor men Well then if we would not be counted ungodly let us take heed of all these sins 1. How else will ye look God in the face at the day of Judgement The ungodly shall not stand in judgement Psal 1. 5. That is so as to be able to plead their cause and lift up the head though they shall rise again and receive their sentence therefore ill rendred by the vulgar non resurgunt yet they shall have no boldnesse but hang their guilty heads for shame in that day the day of Judgement is appointed on purpose to take vengeance of ungodly persons see Jude 15. 'T is the day wherein God that is now withdrawn within the Curtain of Heavens commeth forth to manifest himself to the terrour of all ungodly ones 2. There are great judgements inflicted upon them in this world the Flood swept away the world of the ungodly 2 Pet. 2. 7. and 1 Pet. 4. 18. Where shall the sinner and the ungodly appear The Lords jealousie for his honour is very great and therefore none shall smart so soarly as the ungodly person 'T is said Isa 57. 17. He putteth on jealousie as a cloak the cloak is mans upper garment which is most visible there is nothing so visible in Gods Providence as his jealonsie for his honour there is no sin robs God of his honour so much as ungodliness so 't is said Exod. 34. 14. That jealousie is his name the name of a thing is the note of distinction by which it is known and differenced from all other things either of the same or another kinde so Gods jealousie against those that rob him of his Honour differenceth him from all the Gods of the world the Gods of the Heathens were good-fellow-Gods and could endure Rivals and Copartners but this the Lord doth severely punish none have faln under the weight of his vengeance so much as they that deny their respects to him and go on whorâ—ing after another God 3. 'T is the great ayme of the Gospel to prevent ungodliness by discovering more of God then was known before and by finding out a way how the Notions of God might be kept inviolable and how we might come to the enjoyment of God and yet God suffer no loss of Honour therefore
Lord thou hast greatly deceived this people because the false Prophets had done it in his name false doctrines make God to be the deceiver and these ill consequences drawn from the Gospel are in effect charged upon the Spirit who is the author of it Well then learn the truth as it is in Jesus Ephes 4. 21. First Make him your Teacher flesh and blood will stumble in Gods plainest wayes we cannot learn any Gospel truth of our selves but we are apt to pervert it to an ill use 2. Take the whole doctrine together for it is the truth as it is in Jesus otherwise 't is the truth as 't is in the mouth of a false Teacher half truth hath filled the world with loosness when men divide between Christs comforts and Christs graces his Priesthood and his Regality his Benefits and his Laws these partial apprehensions spoyl all 3. As to your maner of learning let it be saving and such as tends to practice 't is not enough to make Christ our Teacher by using his Word and looking for the direction of his Spirit and to make the whole counsel of God our lesson but also we must learn to a saving purpose to put off the Old man to put on the New and not to store the brain with knowledge so much as the heart with grace for to this end is the Gospel given to us not for science so much as practies to make us better rather than wiser and more knowing Another Use is Examination to put us upon tryal whether we doe not yea or no turn the Grace of God into wantonness A man may be right in Doctrine and yet the constitution of his spirit may be naught Again there may be a fond dotage on the name of Christ and yet no real respect to him therefore it behoves us to search how the Gospel works with us 1. Are you not the better for the knowledge of it if you are not the better you are the worse if you know Christ and come short of the houre of his Grace you know him in vain you make Christ and the Gospel an uselesse thing compare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain and a knowing the grace of God in truth we receive it in vain when we are nothing the better for it and we receive it in truth when we feel the sweetness and power of it upon our hearts and consciences those that know the grace in truth are the more vigilent more humble more holy they are more diligent for the grace of God hath a mighty constraint to urge us to duty 2 Cor. 5. 14 15. more humble nothing so melting as Grace Zech. 12. 10. Vnkindness after so much Grace as we have received in Christ is the great reason and cause of godly sorrow More holy nothing kindles such a rage and indignation against sin as Grace doth Ezra 9. 14 Should we again after such a deliverance c. nothing perswadeth by such powerful arguments to the practice of holyness as grace doth See Tit. 2. 11. 12 13 14. Therefore what are you the better if it worketh not thus 't is sad 2. Are you the worse sensibly for the knowledge of the Gospel First Do you grow more careless and neglectful of duties as if now there were not so much required of you The Gospel never taught you that but your own corrupt hearts 't is true the more Christ is preached the more Evangelical a man is in his duties his heart is taken off more from resting in them he doth not pitch his hopes upon the tale of number of his duties and he doth not perform them out of bondage but more clearly knowingly comfortablely as upon Gospel grounds but still he will be performing as knowing that duties can never have too much of our care and too little of our trust in the Gospel we have more help therefore in all reason we should perform more work well then to grow more lazy and less frequent in the worship of God and the use of the means of grace the more we are acquainted with Gods grace in Christ is to abuse grace which was given us to make us more chearful not more slack and negligent Secondly Less circumspect and wary in your conversations loose walking is an ill sign Christ himself taught us To enter in at the streight gate and to walk in the narrow way Mat. 7. 14. When men seek more roomth and breadth for their lusts they pervert the end of the Gospel for the Gospel onely sheweth That the greatest sin is pardonable but the least is not allowable the world is much for a shorter cut to Heaven but when you have done all you will finde that the good old long way is the neerest way home still we must make streight steps to our feet mortify lusts bridle vile affections and keep close to Rule Sin is the same that ever it was and the Law is the same and God is as Holy and as much delights in holyness as ever he did we therefore must be as strict as ever 't is but a carnal liberty to have leave to be wanton to be free to sin Nature is very apt to hear in that ear See 2 Pet. 2. 18. 19. but grace counts it no priviledge Thirdly If less humble still you are guilty a man committeth sin and findeth no remorse upon the pretence of Gods free grace in pardoning this is still the wantonness which ariseth from the abuse of the Gospel Gods children never loath themselves more then upon the remembrance of mercy Ezek. 36. 31. never melted for sin more then when the warm beams of Gods love thaw their hearts that they should sin against a pardoning God a gracious Father a good Master c. every mercy is a new stab at heart Christs look made Peter weep bitterly nothing affects them so much as grace The third point is taken from that Particle Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mentioneth their interest in God to provoke them so much the more to zeal against errours that were so scandilous to his grace Note That sense of Interest in God begets the best zeal for the truths and glory of God The point consists of two Branches 1. That Interest in God will beget a zeal for God it troubleth a good man to see any one wronged much more to see his own relation wronged most of all to see his God wronged can a man profess love to God and not espouse his quarrel freinds have all things common common love and common hatred wrong the one and the other is not well at ease so it is in the spiritual friendship between us and God Psal 69. 9. The reproaches of them that reproached thee are fallen upon me injuries done to God and Religion will as neerly affect us as those done to our persons certainly they that can be silent in the cause of God have little affection to him and
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and
a Priest sinfull creatures therefore sanctification miserable creatures liable to deach and hell therefore redempâ—ion and both these as a King 't was necessary that the way of our salvation should be opened effected and applyed therefore did Christ first come from heaven as a Prophet to preach the Gospel and then offer up himself through the eternal Spirit as a Priest and last of all seise upon the Mediatorial throne as King of the Church Well then if our blindnesse and ignorance troubleth us let us make use of Christs Prophetical Office that he may teach us the whole counsel of God if we are haunted by troubles and the accusations of our own conscience let us sprinkle our hearts with the blood of our high Priest that they may be pacified if we have any desire to be granted let us make use of his intercession if we be discouraged by our own weaknesse and the power of our spiritual enemies let us run for protection to our King through whom the Saints are more then Conquerors 2. It noteth the Authority upon which his Office is founded he was annointed thereto by God the Father who in the work of Redemption is represented as the offended party and supream Judge and so 't is a great comfort to us that Christ is a Mediatour of Gods chusing when Moses interposed of his own accord he was refused blot me out of thy book no saith the Lord The soul that sinneth him will I blot out of my Book but now Jesus Christ took not this honour upon him but was called of God thereunto 't was the will of the Father so that when we come to God though we cannot say he is mine yet we can say Lord he is thine a Saviour of thy setting up thou hast Authorized him and wilt own thine own way c. Once more observe which indeed is a point that lyeth full in the eye of the Text That Jesus Christ the master of the world and Lord of the Church is true God For 't is said here denying the onely Lord God and our Lord Jesus Christ It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common and appearing abroad with so bold a forehead heretofore it was a grievous abhominaâ—ion to the children of God when such a thought rushed into their minds but now some promote it as a settled oppinion 't is Satans policy to loosen a corner stone though he cannot wholly pull it out he striveth all that he can to make the main Articles of Religion seem at least questionable But Christians be not shaken in minde the foundation of the Lord standeth sure I confess I should wholly omit such disputes in fundamental Articles we shouldnot allow a scruple Thou shalt not enquire after their Gods Deut. 12. 30. But when such conceits are not onely Sathanical injections but mens settled opinions 't is good to establish the heart in such principles as this is that Christ is God appeareth by express Scripture where he is called thâ— true God 1 John 5. 20. the great God Tit. 2. 13. to shew that he is not a God Inferiour to the Father but equal in power and glory and that not by courtesie and grant but by Nature So he is called the Mighty God the everlasting father Isa 9. 6. and God over all Rom. 9. 6. proofs so evident and pregnant that they need no illustration and that he is a God equal to the Father appeareth also by express Texts of Scripture Phil. 2. 6. He was in the form of God and thought it no robbery to be equal with God and Col. 2. 9. in him dwelleth the fulness of the God-head bodily the Saints are made partakers of the Divine nature 2 Pet. 1. 5. but in him the whole God-head dwelt personally and all this was no usurpation of a mothers right the Jews would have stoned him because he said God was his Father making himself equal with God therefore he meant it not in an ordinary sense and indeed if he be a God he is a God by Nature for God will not give his glory to another Again God he must needs be if you consider the work he ought to do the work of the Mediator could be dispatched by no inferiour agent as Prophet he was to be greater then all other Prophets and Apostles for the great Doctor of the Church ought to be Authentick a Law-giver from whose sentence there is no appeal A Lord in his own house Heb. 3 6 one to whom Moses was but a servant for to him he gave the Law Heb. 12. 29. One that is to be a Founâ—ain of wisdom to all the Elect 1 Cor. 1. 30. One that must not onely teach but give eyes to see and ears to hear and an heart to learn consider him as a King a finite power cannot break the force of enemies pour out the spirit raise the dead bestow grace and glory and become an original fountain of life to all the Elect all these things are proper to God the glory which he will not give to another Consider him as a Priest and there is two Acts Oblation and Intercession and still you will finde that he must be God for his Oblation he must be one that could offer up himself Heb. 9. 14. and therefore must have power over his own life Iohn 10. 18. to lay it down and take it up which no creature hath And he must offer himself one for all 2 Cor. 5. 15. the person that suffered was to be infinite as good and better then all theirs that should have suffered as they said to David thou art better then a thousand of us and this suffering was to be but once now the wages of sin are eternal death something there must be to compensate the eternity of the punishment and nothing could counterpose eternity but the infiniteness and excellency of Christs person as a payment in Gold taketh up less room then a payment in silver but the value is aâ— much 't was necessary that he should overcome the punishment for if he were always suffering we could have no assureance that God were satisfied and the end was to expiate sin nothing but an infinite Good could remedy so great an evil the person wronged is infinite so is the person suffering and then his death was not only to be a ransome but a price not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety to an ordinary creditor payeth the debt and freeth the debtor from bonds Christ was to bring us into grace and favour with God and to merit Heaven for us now for the other act of his Priesthood his Intercession so he was to know our persons and our wants and necessities as the high Priest had the names of the twelve Tribes on his Breast and shoulders Exod. 28. 12 29. and then he is to negotiate with God in the behalf of all
as others do example doth not lessen sin but encrease iâ— partly because their own Act is an approbation of the Act of others immitation is a postconstat and so besides your own guilt you are guilty of their sins that sinned before you partly because 't is hard to sin against example but we sin against conscience we allowing that in our selves which we formerly condemned in another partly because 't is a sin against warning to stumble at the stone at which we see others stumble is an errot and without excuse Say not then 't is the fashion and guise how can we do otherwise be not conformed to the fashions of this world you should be like Lot chast in Sodom or like those Christians that were godly in Nero's Court. Again it doth not keep off wrath multitudes and single persons are all one to avenging Justice the devouring burning of Gods wrath can break through Bryars and Thorns 'T is said Prov. 11. 21. Though hand joyn in hand the wicked shall not be unpunished Consederations and societies in evil are as nothing to the power of God though sometimes the Sons of Zerviah powerful oppressors with their combined interests may be too hard for men Well then learn to live by rule and not by example and propose the sins of others to your griefe not imitation have no fellowship with the unfruitful works of darkness bâ—t reprove them rather Eph. 5. their practice will never afford you excuse nor exemption Your duty is to be good in a wicked age sresh like fish in the salt water follow not a multitude to do evil wickedness is never the less odious because 't is more common 't is not safe alwayes to keep the road the bad way is known by the breadth of it and the much company in it Matth. 7. 13. to walk with God is praise worthy though none do it besides thy self and to walk with men in the way of sin is dangerous though millions do it besides thee Again from that And the Cities about them in like manner the lesser Cities imitated the greater Admah and Zeboim followed the example of Sodom and Gomorrah An error in the first concoction is seldome mended in the second if sin passe the heads and chiefes of the people 't is taken up by others under their command when the first sheet is done off others are printed by the same stamps Majestrates are publike fountains of good or evil to the people over whom they are set if they be cold and carelesse in the worship of God given to contempt of the Ministery enemies to Reformation 't will be generally taken up as a fashion by others When the head is sick the whole heart is faint Isa 1. 5. Diodorus Sieulus telleth us of a people in Ethiopia that if their Kings halted they would maim themselves that they might halt likewise if they wanted an eye in a foolish imitation they would make themselves blind that they might comply even with the defects and Diseases of their Princes the vices of them in place and power are authorized by their example and pass for virtues if they be slight in the use of Ordinances 't will be taken up as a piece of Religion by inferiors to be so too From the first crime here specified giving themselves over to Fornication That Adulterous uncleanness doth much displease God When they were given over to fornication they were given over to judgement 1. This is a sin that doth not onely defile the Soul but the Body 1 Cor. 6. 18. Every sin that a man doth is without the body but he that committeth Adultery sinneth against his own body most other sins imply an injury done to others to God or our Neighbour this more directly an injury to our selves to our own bodies 't is a wrong to the body considered either as our vessel or as the Temple of the holy Ghost if you consider it as our vessel or instrument for natural uses you wrong it by uncleannesse namely as it destroyeth the health of the body quencheth the vigour of it and blasteth the beauty and so 't is selfe-murder if you consider it as Temple of the Holy Ghost 't is a dishonour to the body to make it a channel for lust to passe through shall we make a sty of a Temple abuse that to so vile a purpose which the Holy Ghost hath chosen to dwell in to plant it into Christ as a part of his mystical body to use it as an instrument in Gods service and finally to raise it out of the grave and conform it to Christs glorious body The dignity of the body well considered is a great preservative against lust 2. It brawneth the soul the softnesse of all sensual pleasures hardneth the heart but this sin as being the consummate act of sensuality much more Hosea 4. 11. Whoredom and Wine take away the heart these two are mentioned because usually they go together and both take away the heart besot the conscience take away the tenderness of the affections so that men are not ashamed of sin insensible of danger and unfit for duty and so grow saplesse carelesse senselesse 3. Next to the Body and Soul there is the name now it blotteth the name Prov. 6. 33. a wound and a dishonour shall â—e get and a reproach that shall not be wiped off Sensual wickednesse is most disgraceful as having turpitude in it and being sooner discerned then spiritual 4. It blasteth the estate Heb. 13. 4 Whoremongers and Adulterers God will judge he will â—udge others but surely these and that remarkably in this life 5 This doth exceedingly pervert the order of humane societies Solomon maketh it worse then theft Prov. 6. 29 30 31. 32. A Thiefe stealeth out of necessity but here is no â—â—gent necessity the losse here is not repairable as that which is made by theft it bringeth in great confusion in families c. therefore Adultery under the Law was punished by death which theft was not 6. It is a sinne usually accompanied with impenitency namely as it weareth out remorse and every spark of good consciences read those cutting places Prov 22. 14. The moâ—th of a strange woman is a deep pit and he that is abhorred of the Lord shall fall therein so Prov. 2. 19. none that go unto her return again do they take hold of the ways of life So see Eccles 7. 26 27 28. verses It is sin into which God useth to give over Reprobates Solomon saith he knew but one returning Well then be not drunk with the Wine of Sodom and do not scruze out the clusters of Gomorrah Whoredom is a deep ditch or gulf wherein those that are abhorred of the Lord are suffered to fall beware of all tendings that way do not soak and steep the soule in pleasures take heed of effeminaâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soft or effeminate shall not enter into the Kingdom of God 1 Cor. 6 9.
of any commodious interpretation now this word must be hidden in the heart Psal 119. 9. and dwell in us richly Coll 3. 16. 2. There are dreames in point of hope and so 1. Some wholly mistake in the object and dream of an eternal happiness in temporal enjoyments Psal 49. 11. So Luke 12 19 Rev. 18. 9. 2. Others dream of attaining the end without using the meanes they live in sin and yet hope to dye comfortably and go to Heaven at length for all that as if it were but an easie and suddain leap from Dalâ—lahs lap to Abrahams bosome and the pleasures of sin for a season would be no hinderance to the enjoyment of the pleasures of Gods right hand for ever more A vain Dream see Luk. 16 25 Jam. 5 5. 3. Others mistake about the means because they have a cold form they are apt to be conceited of their spiritual condition and estate Rev. 3 17. If you would not Dream in this kind examine your hearts often examination is like a rubbing of the eâ—es after sleep and reviving of conscience the recollection of our dreams a man laugheth at his dreams when he is awake and fancy is sited before the tribunal of God vain apprehensions flye away Again be sober and watchful 1 Pet. 5. 9. 2 Thess 5. 6 Confessing sin 'tis telling our dream when we are awake and come to our selves Jer. 31. 17. From that defile the flesh Observe That dreams of error dispose to practices of sin and uncleannesse and impurity of Religion is usually joyned with uncleannesse of Body which cometh to passe partly by the just judgment of God who punisheth spiritual fornication with bodily Hos 4. 12. 13. They have gone an whoring from their God therefore their Daughters shall commit whoredom and their Spouses adultery That is Gods course that the odiousnesse of the one may make them see the heinousnesse of the other see Rom. 1. 24. Partly by the influence of error it perverteth the heart a frame of truth preserveth the aw of God in the soul and a right beliefe maketh the manners Orthodox all sins are rooted in wrong thoughts of God 3 Ep. John 11. Either in unbelief or misbeliefe unbeliefe is the Mother of sin and misbeliefe the Nurse of it it springeth from distrust and is countenanced by error Partly because the design of most errors is to put the soule into a liberty which God never allowed some errors come from the pride of reason because it will not vaile and strike saile to faith but most come from vile affection a carnal heart must be gratified with a carnal Doctrine 2 Pet. 2. 18. They promise liberty c. Errors are but a device to cast off Christs yoak and to â—ull the conscience asleep in a course of disobedience Well then avoid error of judgement if you would avoid filthinesse of conversation men first dream and then defile the flesh abominable impurities unlesse temper of nature and posture of interests hinder are the usual fruit of evil opinions Truth is the root of holiness sanctifie them by thy truth thy word is truth Joh. 17. 17. Gods blessing goeth with his own doctrine 2 Pet 1. 22. Again those that have taken up the profession of a right way of Religion should beware of staining it by such kinde of practices nothing maketh the wayes of God suspected so much as the scandals of those that professe to walk in them walk in the light as children of the light Eph. 5. otherwise you will be a reproach to the truth and deprive it of its testimony Again observe That sin is a defilement it staineth and darkneth the glory of a man Matth. 15. 20. this defilement was implyed in the washings of the ceremonial Law and in Baptism we are washed as soon as we are born because we are sinners as soon as we are born surely they that glory in sin do but glory in their own shame 't is but as if a man should boast of his own dung and count his spittle an ornament when you count gracelesse swearing mightinesse to drink revenge pride a glory to you you do the same there is nothing maketh us stink in Gods nostrils but sin Psal 14. 3. They are altogether become filthy so much sin as you have about you so much nastinesse gain is pleasant to those that are taken with that kind of lust but the Scripture calleth it filthy lucre 1 Tim. 3. 3. all sins are compared to filthy garments Zech. 3. 4. Jude 19. and Isa 30. 22. desire to be washed and that thoroughly Psal 51. 2. Again observe That of all sins the sin of uncleannesse or unlawful copulation is most defiling it defileth the whole man but chiefly the body and therefore 't is said they defile the flesh it staineth the soul with filthy thoughts Matth. 15. 20. it staineth the Name Prov. 33. But in a singular manner it poluteth the body 1 Cor 6. 18. in all other outward sins though the body be the instrument yet it is not the object of them all other sins do abuse objectum extra positum as Piscator explaineth it as a Drunkard Wine an Epicure Meats a Worldling Riches all these are objects without us but here the body is not onely the instrument but the object Rom. 17. 24. God gave them up to uncleannesse to dishonour their own bodies So see 1 Thess 4. 4. it wasteth the strength and beauty of the body Prov. 5. 9 10 11. hindreth our serviceableness and doth not consider that this body is consecrated to God Rom. 12. 1. 1 Cor. 6. 15 a Temple of the holy Ghost 1 Cor. 6. 19. interested in hopes of Glory Phil. 3. 21. and therefore puts it to so vile an use as to be an instrument of lust Christians shall those eyes which are consecrated to God to behold his works be windows to let in sin that body which is the holy Ghosts Temple be made the member of a Harlot and so wasted in the service of lust as to become a clog to us and wholly uselesse as to any gracious purposes are not your beauty health strength concernments too good to be spent upon so vile an interest take heed then of all uncleannesse both conjugal consisting in excesse and immoderating of lust in the married estate si vinim ex Apothecâ tuâ c. you may not be drunk with your own Wine nor quench the vigour of nature by excesse in those pleasure which the Laws of God and men do allow you and also of uncleannesse Adulterous which is more bruitish when men scatter their lusts promiscuously without confinement to one object From that Despise Dominion Observe that errors especially such as tend to sensuality make men unruly and Antimagistraticall Dreamers that do defile themselves do also despise Dominion Now this cometh to passe partly from the permission of Gods wise and just providence who suffereth such miscarriages to awaken the magistrate to a
of godliness this is the party from whence I fear such danger and disturbance if the Lord put not an hook into their Jaws or do not awaken the Magistrate to look to the safety not only of Christs interests but his own Cursing Balaams will soon prove bloody Cains and wicked seducers tyrannous oppressors The next part of the Description is And ran greedily after the error of Balaam for reward His story beginneth Numb 22. and his Tragedy you have Numb 31. 8. Balaam had linguam venalem Oracles to â—ell so they adulterated the Doctrine of the Gospel out of covetousness and filthy lucre Simon Magus out of whose School the Gnosticks came would you know buy and sell the holy Ghost Acts 8. Now after this errour 't is said they ran greedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were poured out 't is a metaphor taken from a River overflowing the banks or from a thing poured out from a Bucker with a full current or stream Now from hence Observe 1. That the Devil enâ—iceth his slaves to divers sins as to the malice of Cain so to the covetousness of Balaam 2. That men are usually carried into errours by the bait of gain and worldly profit 2 Pet. 3. 3. Through covetousnes shall they with feigned words make merchandise of you that which is the root of other evils is often the root of Heresies or sect making souls are a precious commodity Christ thought them worthy of his own blood but seducers count them cheap ware for their own gain and worldly interests they care not how they they betray souls yea Christ himself is sold by them as Judas purchased a field with the reward of iniquity Acts 1. 18. Oh then beware of covetousness 't is a great snare a covetous man the Devil hath him upon the hipp and how far or whither he will carry him he cannot tell Balaam had many good gifts God is said to have put words into his mouth Numb 23. 26. he asked councel of the Lord loath to go yet covetousness by degrees wrought upon him 3. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men sin with full bent of heart aâ—d are carried out violently against all restraints of conscience as Balaam notwithstanding the checks and disappointments which he met with in the way The dumb Ass forbidding the madness of the Prophet 2 Pet. 2. 16. yet was still hurried on by the violent impulsions of his own lust and greedy desire of reward so the Apostle speaketh of some that work uncleanness with greediness Eph. 4. 19. The motions of lust are rapid and violent we are in earnest when we do the Devils work a stone runneth down-hill with a swift motion because of its propension and tendency that way Oh when shall we learn to serve God as we have served Satan our work is better our wages better and our Master best of all When shall we pour out our hearts in prayer as we do in sin In the business of Religion we act with a great deal of dividedness and partiality our evil works are meerly evil but our good by no means can be purely good 4. Again observe That covetousness is a violent head-strong lust you would think uncleanness is most violent as having a rage and a passionateness in it it is so but covetousness is more strong as engaging not only the lighter part of the affections but the will it self 1 Tim. 6. 19. He that will be rich c. fits of lust are earnest for the present but this is the constant and more deliberate bent of the heart towards that which is evil watch the more that your feet be not taken in this snare The last instance is perished in the gainsaying of Corah this is produced to note their factious practises you have the story of him Numb 16. being overcome with ambition he would take upon him the Priesthood he and his accomplices made head against Moses and Aaron but he perished in the attempt and so will these likewise that rise up against Magistracy and Ministry as surely as if it were already accomplished and therefore though they were not as then born yet they are said to perish when Corah perished From hence note That ambition breedeth faction hence Corah gainsayed Diotrephes loveth the preheminence and therefore troubled the Church in the 3 Epistle of John 10. All stirs begin first in our own lusts men are discontented with their estate would be higher and therefore break rank Lanctantius observeth of the troubles of his age thus Fuerunt quidam nostrorum vel minus stabilitâ fide vel minus docti vel minus eauti qui dissidium facerent unitatis ecclesiam dissiparent sed ij quorum fides fuit lubrica cum deum nosse se colere simularent augendis opibus honori studentes affectabant maximum sacerdotium a potioribus victi secedere cum suffragatoribus suis maluerunt quam eos ferre prae positos quibus concupiebant ante praeponi c. Lactant. de vera sapientia lib. 4. to cap. 30. 't is an excellent thing to be contented with our own station Jesus Christ was chadal ischim Isa 53. 3. the leaving off of men or contented to be in the lowest rank if God hath denyed thee any condition in the world which thou affectest thou art not worthy of it or it is not fit for thee c. 2. Observe Ambition that carrieth men against Ministry carrieth them against Magistracy also Corah and his companions rose up against Moses and Aaron the Church and Common-wealth are like the soul and the body the one fareth the better for the welfare of the other and seditions spirits will brook no restraint let them alone in the Church and they will soon disturb the State also But of this before verse 8. Once more The levelling humour is no new thing in the Church of God their plea was Numb 16. 3. all the Lords people are holy or Saints and why should any be set over them let us beware then of that parity which some affect there must be Rule and Superiority or all will come to nought God made the world to consist of Hills and Valleys and in Church and State there must be Governours and governed Teachers and taught 't is Corahs sin to invade Offices without a call and to destroy that Order which God hath established Again Observes Schisms and factions in the Church bring destruction in the end Those that made a cleft in the Congregation the earth cleaved to swallow them up Christ saith Woe be to that man by whom offences come Mat. 18. 7. 't is sad to take offence but worse to give it all the mischief that ensueth will be reckoned to your score surely men would be more tender in this Point if they did but think of the punishment that sensibly overtaketh the disturbers of a well ordered society Again Observe The Scripture speaketh of things to come as
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
the Oak till it sucketh out its heart Gods Messengers carry it more openly and with a single plainness see 2 Cor. 1. 12. creepers and fawning parasites do but draw a suspicion upon themselves surely Gods cause is able to stand upon its own legges and needeth not the support of so base an Artifice But is it not lawful to use some prudence in this kind and to insinnuate with great men for the advantage of a good cause I Answer To be over solicitous in this kind argueth distrust of Gods providence and draweth suspicion upon the way which we would need maintain that matter is not very cumbustible where men blow so hard what favour commeth in the faiâ— way of Gods providence we may accept All men seek the Rulers face but every mans judgment is of the Lord and what may be gotten by honest open and lawful means as by humble addresses and the magnetick virtue of truth its self and the holiness of them that maintain it may be sought after thus the Apostles dealt with the Rulers and great ones to gain their respect to Christianity that they might with less prejudice insinnuate the truth to the people Acts 18. 8. and Acts 19. 31. Some of the chief of Asia were friends to Paul but now when this respect is to be gotten by clamular and dishonest arts and cannot be kept without flattering them in their sins or complyance with their lusts and carnal designs and men stretch their consciences and make it their business to humour those that they may advance them and trample upon all that may be called right and honesty to accomplish their ends and magnify those whom they would have scorned if their station had not been so high This is to have mens persons in admiration for advantage 4. Vsually men of a false way in Religion admire those of their own party above others of known worth and integrity this is one part of the sense all of their own way they accounted Gnosticks that is knowing persons as if others how much soever owned by God as having the stamp and impress of gifts and graces upon them were not to be compared with them this is the genius of all Sectaries illiâ— ipsum esse est promereri saith Tertullian 't is religion enough to be one of them Verse 17. But Beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ HAving described these Seducers he exhorteth those to whom he wrote to beware of them aliedging the warning of the Apostles to shew that not only Enoch who might be supposed to speak of the wicked men of his own time but the Apostles who expresly spake of the present age foretold that scoffers and sons of Belial should arise in the Church There is nothing difficult in this Verse only a doubt is to be discussed doth not this passage yeild an Argument against the Authority of this Epistle he speaketh of Apostles and of of words spoken before by them as if he were of an inferiour orbe and writing long after their publication of the word I Answer no. 1. Peter maketh mention of the Epistles of Paul yet it doth not weaken his Authority 2 Pet. 3 15 16. 2. In the place exactly parallel to this 2 Pet. 3. 2 3. that Apostle citeth other writings yet avoweth his Apostolical Authority Be mindful of the words spoken before by the holy Prophets and the commandment of us the Apostles of Jesus Christ 3. This term before spoken of only sheweth that he wrote late when either the Apostles were dead or their writings were common in the Church But why doth he quote the words of the Apostles neither urging his own Authority nor including himself as Peter doth I Answer partly out of modesty to point at the place whence he had taken these thingâ— and to shew that he was not ashamed to use and alledge the writings of his fellow Apostles 2. To declare their mutual consent In the mouth of two or three witnesses shall every word be established 3. His own Authority is implyed in vouching theirs and before expressed when he calleth himself The Brother of James Notes from this Verse are these From that Beloved which compellation is used to note his affection in this writing the like is used by Peter 2 Pet. 3. 1. Beloved I thought meet c. When we declaim against errours we should do it out of love and a tender respect to the good of souls In all conquests we had need watch our own hearts people suspect us to act out of peevishness and sininister affections to serve a sect and party and our ingagement to be faction not zeal therefore be the more careful that the flame be pure incense must not be kindled with strange fire nor zealous ingagements arise from a carnal impulse Again we may be earnest against errour when corrupt men are gotten into esteem but 't is in love to you if we express our selves with some warmth and affection 't is for God and your souls are concerned 't is observable John the Disciple of love is most earnest against deceivers bid them not good speed saith he 2 Ep. John 7. 10. and every where in his Epistles My little children beleeve not every spirit c. there are many Anti. Christs men that lye and have not the truth 't is sad your Ministers should be looked upon as enemies because they love you and warm you But you will say 't is out of perverseness to serve their faction and to cast an odium upon parties opposite to themselves I Answer Charity thinketh no evil we should not interpret the worst those that storm at a warning give a shrewd presumption of their own guilt usually persons that object thus are such as would have us tamely to suffer the honour and interest of our Lord and Master Jesus Christ to be trampled under foot but 't is our hearts desire that tender consciences may know that 't is not the shame of others but their good which we aim at From that Remember Seasonable remembrance of truths is a great help and relief to the soul John 2. 22. When he was risen from the dead the Desciples remembred c. in events 't is good to remember Prophesies they confirm the soul and support it against the present distress and temptation both sins and discomforts arise from forgetfulness mostly and want of actual remembrance Have ye forgotten Heb. 12. 5. but now when the spirit is ready with the remedy as the flesh is with the temptations 't is a mighty support in the debates between the carnal and spiritual part seasonable thoughts carry it I do not say bare thoughts do it unless God be in them there may be gracious dissallowing thoughts and yet the flesh go away with the victory for all that but this is the way by which the spirit of God worketh by fresh and seasonable thoughts he poyseth the heart and inclineth it to
of a man the vigor of nature is abated gallant and active spirits effeminated and brave hopes drowned and quenched in the puddle of exâ—ess and masculine agilioy and vivacity melted away in ease and pleasure The Romans were wont to have their sunerals at the gates of Venus Temple 2. The souls welfare is of chief consideration we must take â—eed that the soul be not either disfited for duty or disposed for sin 1. Dis fitted for duty when the soul cannot lift up it self to God and divine things and findeth less aptitude for his service you are inordinate Luk. 21. 36. Let not your hearts be over charged with surfeitting and drunkenness c. the heart may be over-charged when the stomach is not when we are warned of surfeitting and drunkenness we think of vomiting staggering reeling fauliring in speech or gate Oh Christians you are guilty of it when the heart is over-charged and driveth on heavily in holy things when we are warned of adultery we think only of defiling other mens wives or scattering our lusts promisâ—uoâ—sly as the beasts do but alass we are guilty of it when the inordinate use of a lawful wife doth quench our vigor and alacrity in our heavenly calling si vinum â—x â— potheca tua c. a man may drink too freely of his hogshead 2. We must take care that the soul be not more disposed to sin diver lusts and pleasures are fitly joined by the Apostle Tit. 3. 3. if we do not watch over pleasures the heart groweth more wanton and libidinous the restraints of grace are weaker and carnal motions more urgent and violent the heart is nourished c Jam. 5. 5. the enemy put in strength and heart 1 Pet. 2. 11. Well then let us beware of sensuality other things defile a part as cevetoâ—sness the soul but sensual lusts defile the soul and body to they leave guilt upon the soul and dishonour upon the body while 't is made a streiner for meats and drinks and a channel for lusts to run in other lusts seem to gratifie the ambition of man and to exalt him but these debase him and turn him out among the beasts to renounce pleasures is the first thing you must do if you mean to do any thing in Religion otherwise you lye open to every temptation Pro 25. 18. The water of the Sanctuary could not heal the mirery places Ezek. 47. 11 which is usually appled to sensual hearts preasures bring a brawn and a deadness upon the conscience and a cloud upon the understanding Daniel that had the high visions of God lived by pulse John Baptist that had the most eminent Gospel dispensation Mat. 11. fed upon locusts and wilde honey among the Heathens he was counted the most accomplished man that spent more oyl in the Lamp then wine in the bottle certainly the baser a man is the more he affects carnal delights Eccles 7. 4. The heart of a soâ—l is in the house of mirth that which wise men prefer is better then that which fools make choice of pleasures are the choice of fools wise men know them to be baits and snares that if they be not watched they soon put us out of frame and unfit us for communion with God Eccles 2. 2. Once more this sort of sins enslaveth and by custome gaineth upon the heart more then others do and bringeth us under a power which we cannot easily break 1 Cor. 6. 12 Therefore use pleasures with care and caution that when we take them they may not take us Gods people I suppose are not so easily tempted to adultery and drunkenness but beware of gluttony the throat is a slâ—pery place and instead of supplying nature we feed lust be not too much in the use of carnal delights least you suffer this distemper of spirit to take root Dives fared deliciously every day there are times of abstinence as well as liberal rejoycing in the creature when our lives are but a diversion from one pleasure to another nature groweth wanton and unsatisfied and men live as if they were born to eat drink play sport and sleep Luk. 17. 27. Lastly take heed of solliciting lusts when you should quench them Rom. 13. 14. The next thing that we may observe is That sensual persons have not the spirit these two are contrary flesh and spirit Gal. 5. 17. and they that cherish the one do necessarily banish the other and as they enlarge the one they streighten the other the spirit is a free spirit and sensual persons are very slaves the spirit is a pure spirit and they are unclean the spirit is active and they are gross and muddy of a dull and stupid nature the spirit worketh intellectual and chast delights and they are altogether for base and dreggy pleasures such a perfect contrariety is there between them more distinctly take it thus 1. Sensual men have little of the inlightning of the spirit their palate is better then their understanding Eph. 5. 16. Be not drunken with wine wherein is excess but be filled with the spirit where the fumes of wine and the motions of the spirit are composed as things incompatible in marish countreys we do not expect a clear air so sensual persons have seldom any clear and raised thoughts of God men given to pleasures can taste meats and drinks but not Doctrines 2. Sensual men have little of the quickenings and efficacy of the spirit the more they dissolve and melt away their precious hours and spirits in pleasures the more do they grow sapless dead and careless and loose all tenderness of conscience and livelyness of affection they quench the vigor of nature much more do they quench the spirit Voluptuaries are said to be past feeling Eph. 9. 19. 3. They have little of the comforts of the Spirit the comforts of the spirit arise from meditating on the works of God Psal 104 34. or tasting his love 1 Pet. 2. 3. or contemplating our great hopes 2 Cor. 4. 18. Now carnal men can relish none of this they cannot exercise love or faith or hope that they may delight themselves in God and have some lively tasts of eternal life when the soul lyeth under the dominion of carnal and dreggy pleasures 't is uncapable of thinking upon God and his works or relishing inward consolation love is pre-occupied Well then we should the more take heed that we be not sensual never had any sensual person any great measure and portion of the holy Ghost in gifts or graces the Devil easily entereth into swine but the holy spirit of God will not dwell there a man is put to his choice which he wil have pleasures or the spirit 't wil be sad for you if you love pleasures more then God 2 Tim. 3. 4. and prefer these dreggy delights before those masculine joys which will acâ—rue to you by communion with God if we were altogether to renounce delight 't would be more â—â— some no you are only
honoured in all ages and in all places Psal 113. 2 3. What have ye done in a tendency here unto that prosperity may praise God do you labour to promote the knowledgâ— of Christ and the succession of Churches all the ways that you can zeal in your place is a good argument that you are well affected in this kind as a Master of a family hast thou taken care to keep Religion alive among thy children when thou art dead and gone Gen. 18. 19. as a Merchant hast thou promoted Religion with thy Traffique Deut. 33. 18 19. as a Magistrate doest thou take care to secure the interest of Christ to posterity that the succession of Churches may not be cut off Ministers have you been witnesses for God to the present age and behaved your selves as Trustees for the next Age Have you taken care that God may be honoured then that we do not transmit prejudices against the ways of God and corruptions in Doctrine and worship to posterity Oh where is this affection this wishing To him be glory now and ever The last thing in this Inscription is the Particle Amen which is signaculum fidei votum desiderii nostri it signifieth an hearty consent to Gods promise and a steady belief that it will continue to all generations this word is often put at the end of Prayers and Doxologies in Scripture see Rev. 5. 13 14. Rom. 16. 27. Phil. 4. 20. c. and sometimes 't is doubled for the greater vehemency Psal 51. 13. Ps 72. 19. Psal 89. 52. and it seemeth by that passage oft he Apostle that antiently it was audibly pronounced by the people in publick Assemblies at the conclusion of prayers 1 Cor. 14. 16. and since that Hierom telleth us that Amen ecclesiae instar tâ—niâ—ruâ—reboabat that the Amen was so heartily sounded out by the Church that it seemed like a crack of thunder Certainly 't is good to conclude holy exercises with some vigor and warmth natural motion is swifter in the end and close so should our spiritual affctions be more vehement as we draw to a conclusion and when the Prayer is done put out the efficacy of our faith and holy desires in a strong Amen that it may be to you according to the requests of your hearts and you may come away from the Throne of grace as those that have had some feeling of Gods love in your Consciences and are perswaded that he will accept you and do you good in Jesus Christ Again observe There should be an Amen to our praises as well as to our prayers that we may express our zeal and affection to Gods glory as well as to our own profit many with the Leapers will say Amen to Jesus Master have mercy on us but we are not as ready to say Amen to this to whom be glory c. our Hallelujahs should sound as loud as our Supplications and we should as heartily consent to Gods praises as to our own requests Lastly In desiring the glory of God to all ages we should express both our faith and love faith in determining that it shall be and love in desiring that it may be so with all our hearts both are implyed to the word Amen it will be so what ever changes happen in the world God will be glorious the Scene is often shifted and furnished with new Actors but still God hath those that praise him and will have to all eternity Well then let your faith subscribe and put it to its seal to the glory of God in Christ and let earnest love interpose Lord let it be so yea Lord let it be so heartily desire it and with the whole strength of your souls set to your seals without fear 't is a request that cannot miscarry and follow it with your hearty acclamations the world shall continue no longer when God shall have no more glory by it here you may be sure you pray according to Gods Will and therefore may take it for granted only follow it earnestly say Lord what ever become of us and our matters yet let thy Name be glorified Amen Lord let it be even so Now Blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen Psal 72. 19. FINIS An Alphabetical Table A ABuse of the Gospel p. 206 207 208 209. see Grace Adultery how displeasing to God 327 328 329 330. How defiling to man 345 346. Ambition breedeth faction 405. engageth men against Magistracy and Ministry 405 406 Angels the bad their sin 275 276 277 278 279 280. Uses of it 280 281 282 283 284. Their punishment of loss 284 285 286 287 288. Uses of it 288 289 290 291 292. of Sense 292 293 294 295. Uses of it 296 297 298 299 Their punishment further amplified by darkness 299 300 301 302. Uses of it 303 304 305. Their punishment will be greater at the day of Judgment 306 307 308 Angels the good how ready they are to defend a good cause 363 364 365. Their Ministry about the Saints 365 366 367 368 369 370. Uses of it 370 371 372. There is an Order among the Angels 372 373. Their holiness 380 381 382. The Uses of it 382 383 384 Apostacy dangerous 421 422. Apostles their Office and Priviledges 484. Application how many degrees of it there are beneath assurance 533. Assurance whether Gods children always have it 16 17 18 19. How far necessary to our hope and comfort 532 533. B IN what respect a wicked man is as a Beast 388 589. Spiritual Blessings the best blessings 68 69. C EFfectual Calling the nature and uses of it 9 10 11 12 13 14. An evidence of our Election 15 16. How it may be known 18 19 20. Notes of it 20 21 22 23 24 25 26. Carnal men ill skilled in consequences 207 208 Church admissions into it should not be too easie 170 171. The respect due to Church Officers 339 340 355 356. Christ eternal life is of his bestowing 535. Comforts thence 536. Christ will be glorious at the day of Judgement 553. He is a Saviour and how 227 228. His threefold Office 229 230. His God-head proved 221 222 223 230 231 232 233. How he may be denied both in Opinion and Practice 234 235 236 237 238 240. He is Lord and Master 224. Lord and Jesus 224 225 226. Civility distinct from holiness 40 41 42. Communion with God is the ready way to know his mind 436. Communion with God is the ready way to know his mind 436. Conference an help to perseverance 506. Covetousness the root of Sect-making 404. 'T is a violent head-strong lust 404 405. D DReams of Carnal men especially Opinionists 341 342 343 344. E ERror disposeth to uncleaness and impurity of life 344 345. 417 418 419. Maketh men unruly and anti Magistratical 346 347 348 349 350. Erroneous persons usually sensual 397. Errors end in shame 426 427. Erroneous persons and Libertines are