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
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety
God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observe the aptness of these requests to the 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
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
in any onely permitteth it and endureth it and serveth his righteous ends of it Rom. 9. 24. He endureth with much long suffering the vessels of wrath fitted for destruction he preprreth the vessels of mercy as the Apostle there expresseth but endureth the vessels of wrath while they fit themselves for ruine 4. Sin is the cause of punishment though Gods will is the cause why they are passed by they are not punished because not elected but because not obedient Wherefore doth a living man complain but for his sins Lam. 3. 39. t is here as it was in that case David gave order to Solomon that Joab and Shimeâ— should not dye in peace 1 King 2. Yet Davids order was no cause of Joabs death but his own treason nor of Shimeis death but his own flight God never damneth the creature or decreeth to damn it without respect of sin Gods Will is the cause of Preterition his Justice is the cause of Predamnation for damnation is an act of punitive Justice God is so just that he doth not condemn any but for sin so gracious that he doth not condemn every man that doth sin 5. The formal and proper end of God in Reprobation is not the eternal destruction of the creature but the discovery of his own Justice or glory promoted or shining forth in and by that destruction in Election God desireth and effecteth the salvation of a sinner in a subordination to his own glory but in Preterition God endureth a sinner with much long suffering till by his own destruction he bringeth to him the glory of his justice Ezek 23. 11. As I live saith the Lord I desire not the death of a sinner So Ezek. 18. 23. Have I any pleasure at all that the wicked should dye the meaning is God doth not will these things with such a will as is terminated in the destruction of the creature but onely ordereth them in a subornination to his own glory or in plainer terms God delighteth not in the destruction of a sinner as 't is the destruction of the creature but as it is the execution of Justice in the execution of a malefactor there is a difference between punishment and destruction his punishment is of the Judge his destruction is of himself so in this case Thy destruction is of thy self O Israel Hos 13. 9. 2. Concerning the second Objection whether it doth not infringe our comfort and discourage men from looking after their Salvation If I am elected I shall be saved if I am not Elected I shall be damned thus many men plead say they and how will you stir up the negligent and incourage the distressed supposing that doctrine which you have layd down I Answer this scruple is but affected not offered and therefore should be chidden and not Answered a questioning Gods secret will when we know his revealed Gods secret will hath relation to his own actions his revealed will to ours we must not look to Gods Will in the depths of his Counsel but his precepts not what God will do himself but what he will have us do God saith Beleeve in Christ and thou shalt be saved that 's our rule a Physitian offereth cure to all that will come 't were a madness to dispute away the opportunity and say I do not know whether he intendeth it to me if men were ready to perish in the deep waters and a Boat should be offered to carry to land as many as would come in it to be making scruples when we are ready to be drowned whether this help be intended to us yea or no were a very fond thing in such cases we would not wrangle but thankful take hold of what is offered 2. This Doctrine can be no ground of despair to any because reprobation is a sealed book no man for the present can know his reprobation nor is to beleeve himself to be a Reprobate but is called upon to use the means that he may be saved he is no Reprobate that falleth into sin but he that persevereth in sin unto the end therefore it is no good conclusion I am a sinner therefore I am a Reprobate 't is midnight therefore 't wil never be day this is a Book sealed with seven seals none but the Lamb can open it 3. The opposite opinion is encumbred with more difficulties and scruples what comfort can a man have in Vniversal Redemption a man cannot have solid comfort in that which is common to good and bad to those that shall be damned and those which shall be saved all comfort ariseth from a practical syllogism now make the practical syllogism according to the principles of Vniversal grace Christ dyed for all men I am a man therefore for me where humanity or being a man is made the ground of claim and interest and then unless with Puccius and Huberus we hold universal salvation as well as universal redemption the argument wil yield no comfort how can I according to that opinion comfort my self in the death of Christ when men maybe damned that have no interest in it 4. As to the other part of this Objection concerning the profit of this Doctrine and whether it doth not take off men from industry so some have thought But I Answer no For 1. God hath enjoyned the end and the means together Except ye abide in the Ship ye cannot be saved saith Paul to them that sayled with him a Decree was past for their safety that not a man of them should perish yet they must abide in the Ship God doth infallibly stir up the Elect to the use of means as well as bring to such an end 2. The right use of the Doctrine of reprobation is to put us upon examination or diligence upon examination whether we beleeve in Christ or have truly repented that we may make our calling and election pure 2 Pet. 1. 10. For by this means is the sealed Fountain broken open Or upon diligence in case you finde no fruits of Elective love pray read hear meditate wait work out your salvation c. 3. The Doctrine of Election is of great use in the spiritual life without it we cannot understand the freeness of Gods love which is the great means to quicken us to praise God and to beget love to God again for as fire kindleth fire so doth love beget love 't is Gods glory to be served out of love and free consent the devil ruleth his slaves by a servile awe well then if love set love a worke and the best sight of Gods love be in Gods Decree let them say if they dare that the Doctrine of Gods Decree is an unprofitable Doctrine again nothing taketh off carnal confidence and glorying in our selves more then Gods choise according to his own pleasure nothing is a greater support in afflictions especially in distresses of conscience In short nothing is such a firm bond of love between beleevers then the consideration that they are all predestinated from all
day of his coming to avoid the fear of his judgment It aâ—gueth a state of wickedness to walk after our own lusts That is when sin and lust is our constant practice a godly person may too often do according to his lusts but he does not walk therein 't is not his constant road and path pag 68. 21. he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses such as go on still are there accounted enemies to God but what is to walk in sin Ans to make lust our principle our course our end Our principle what ever a wicked man goeth about he doth it out of some carnal impulse his good duties are either to hide a lust or feed a lust if he abstain from one sin 't is to feed another again when 't is our way and course carnal men follow earthly things with greatest earnestness and delight but heavenly things in a sleight and overly manner the world and the flesh is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business all their care and comfort is it and this is their end to please themselves and to satisfie theiâ— lusts Well then walk in the spirit that you may not fulfil the lusts of the flesh See verse 16. Verse 19. These be they who separate themselves sensual having not the Spirit HEre the Apostle cometh to inform them who these Mockers were of whom the Apostles of the Lord spake he describeth them by three notes 1. They separate themselves 2. Sensual 3. Not having the Spirit 1. These be they who separate themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old English Translation had it thus these are the Makers of Sects the word signifieth those which disterminate and pluck up the bounds which God hath set The Apostle meaneth those that without any necessity and warrant from God cut off themselves from the communion of the Church 2 Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal or Soul-men men that have nothing but a reasonable Soul which being corrupted mindeth only the things of the flesh and so noteth fleshly corrupt men Tertullian when leavened with Montanism called the Orthodox psychicos because of they did not with Montanus condemn second marriages the word is notable it will be some advantage to us to consider it a little more fully 'T is three times used in Scripture as in 1 Cor. 2. 14. the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual men So in James 3. 15 the wisdom that is from above is earthly sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divelish and then in this place the word as I said before properly signisieth those that have a Soul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere used for the sensitive Soul as where the Apostle distinguisheth of body Soul and Spirit 1 Thes 5. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit he understandeth the intellectual or rational part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul the meer animal or sensitive part or that sensual appetite which we have in common with the beasts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body that which is commonly understood by it the body as it is the Organ and Instrument of the Soul and this is one reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh to signifie sensual the other is because man being left to himself to meer Soul-light or Soul-inclinations can bring forth no other fruits then such as are carnal for whilst men are destitute of sanctifying grace sense and the flesh do raign in their full liberty and power Well then these seducers were sensual given up to bruitish lusts and practises they taxed others as carnal and now none so libidinous impure and carnal at they 3. Not having the spirit this is added not only to shew that they were destitute of true grace and regeneration partly to rebuke their vain pretences the Gnosticks and other filthy seducers of that time did arrogate to them selves a singularity and peculiarity of the spirit as if all others were carnal they only had the spirit whereas indeed the contrary was true they giving up themselves to such filthy practises shewed that they had nothing of the spirit in them see Iraeneus lib. 1. cap. 9. sect 6 7. Partly to shew the incompatibleness of the spirit with a fleshly and carnal life Notes from hence are these That separation or dividing our selves from the fellowship of Gods Church is sinful or a work of the flesh The Apostle describeth carnal persons and of them he saith They separate themselves and accordingly the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious heresies or sectmakings in the Church among the works of the flesh Gal. 5. 20. and with good reason to leave the Church is to leave God Cain was the first separatist we read of Gen. 4. 19. He went out from the presence of the Lord God is every where how from his presence the meading is from the Church where is the presence of his grace why should we run from the Shepherds Tents where Christ feedeth at noon Cant. 1. 9. 10. And as 't is contrary to our love to God so to our love to the Saints to which we are so solemnly ingaged the question of separation lyeth much in the dark but obligations to love are clear and open see Eph. 4. 4. 5 6. 'T is sad that many that pretend much to Religion make no conscience of Schism and offending the brethren by withdrawing from them as if Christs precepts of love were not to be stood upon as certainly they are not by them who draw their liberty to the highest and in indifferent matters rather take that course which will offend Once more 't is little for the honour of Christ that his body is crumbled into small bits and portionets he prayed Let them be one that the world may know that thou hast sent me implying that our divisions and breaking into sects would breed suspicion of the Gospel in the hearts of men as if that great mystery of redemption by him were but a well devised fable Yet again this running into parties and sects is our great hindrance and disadvantage partly in spiritual things for all duties of spiritual commerce and communion are fore-born 't is said here These separate themselves but beloved do ye edifie one another in your holy faith implying that though others withdraw and omit all duty in this kind those that continue in the body will contribute their mutual help and care to confirm and build up one another a draught of wine is best preserved in the hogshead and Christians in their societies coals lying together keep in the heat Apostacy began in forsaking the assemblies Heb. 10. 23 and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare separation sets others against us and us against them it exulcerateth mens minds against you when you give out as if you were
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