bidd them God-speed l st we be partakers of their evil deeds John 2. ep verse 11. 3. Gross Idolatry when we cannot communicate in their worship without sin 8. The scandals of Professors are ground of mourning but not ground of separation 1 Cor. 5. 2. Church Guides must do their Office discern between the precious and the vile that the hearts of the righteous be not made sad yet if not you have no ground to separate because God may own them for a Church though they have many scandals among them as in Corinth there was incâ—st heresie profaneness many that never had repented 2 Cor. 12. 21. yet to the Saints at Corinth we may communicate with a Church without sin when we have done our duty that is informed warned mourned if the word and Ordinances be kept pure for substance though the persons be corrupt you may communicate without sin the Pharisees held the degree of Doctors and Expositors of the Law and so far were to be owned though guilty of much personal wickedness Matth. 23. 2 3. The Prophets lived in corrupt times yet did they not separate from the Assemblies of the Church usually laziness is the ground of separation they are loth to discharge their duty to take pains to convince exhort and warn their fellow members or to call upon their Pastors to take heed to their Ministry and some Pastors are loth to be at the labour to gain a rugged people to the obedience of the Gospel to use that frequent admonition and those serious addresses which are necessary for such a purpose and to expose themselves to encounter those exasperations which the discharge of their duty will necessarily draw upon them and therefore rnn into separate assemblies where all things may be carried on more easily 9. Lawful separation must not be suddain till all due courses be tryed 1. Cor. 13. 7. Love beareth all things endureth all things hopeth all things Certainly we should do much endure much ere we go off from the communion of any Church it must be with grief when Physicians cut off an arm or leg they do not deâ—ight in it but are driven to it of necessity So when a Judg condemneth a Malefactor he delighteth not in the punishment in a civil warre though the cause be just yet to delight in the executions that are done upon the enemy is not without sin 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth Again it must be with a mind to return when the evil is taken away 10. For the degrees of separation take these rules If a afew separated for a weighty cause they should only withdraw tarrying for the Reformation of the Church but numerous bodies may go on to positive Seperation for they ought not to be without Ordinances but boldly to profeâ— the right way Again as long as a lower degree of separation will serve the turn we should not go to a higher 't is a great weakening to the Interest of Christ when we presently draw things to an extremity In smaller differences we must observe the Apostles rule Phil. 3. 16. but enough of this matter The next Point is taken from the seond sin mentioned in this verse sensual he chargeth it upon those that separate themselves Those that separate from the assemblies of the faithful are usually sensual Discipline is too straight for them that would live according to their own lusts the Raven that was sâ—nt out of the Ark finding carrion floating abroad had no mind to be cooped up there and therefore returned not so these finding more liberty abroad than in the Congregations of the faithful separate and inhaunt with such among whom they may have room for their lusts Moreover they lose the benefit of those that should watch over them Church communion is a good preservative against lusts Wo to him that is alone Eccles 4. 11. Straglers are more easily surprized they were sâ—aâ—tered and became meat to the beasts of the field Ezek 34. 6. they that separate are the more easily perverted both in Judgment and practice they tuâ—n Famulists now Famulism is but painted Atheism or Antimonists and Antimonism is but sin licensed and priviledged Again 't is just with God to punish that pride wherewith seperation is accompanied with bruitish lusts usually unsanctisâ—ed knowledg runneth into pride and then the affections are not governed well then observe the providence of God in setting a mark upon those that separate they are men of unbridled affections and without yoke and are usually given up to carnal pleasures and wonder not if sensual persons cast off communion with the Church when they cast off communion with God himself those that spent their dayes in mirth said unto God depâ—rt from us Job 21. 14. Many now that are come to the height of pride and sin pretend to live to the height of the creature The next Note is That sensual persons are evil persons there are three ranks of sinners those that are given to to fleshly lusts and they are the sensual those that are given to the lust of the eyes and they are the worldly those that are given to pride of life and those are the proud the great spirits of the world see 1 Iohn 2. 16. and Jam 3. 15. with my comment there our work now lyeth with the â—ensual who seem to be the worst sort of sinners and altogether unfit for any worthy action and exploit To find them out let us consider what sensuality is 't is an inordinate desire and delight in soft and delicate living there is a due care of the body to keep it serviceable and an allowed delight in the creature he that created water created wine creatures for our delight as well as our necessity and false Teachers have often set off themselves with the shew of a severer abstinence Col. 2. 19. ' tic possible that by an undue rigor the body may be used a little too hardly and disabled for better services but yet we are more usually guilty of the excess then of the defect pleasure is born and bred with us and therefore hath a mighty force and inchantment upon the soul the first years of humane life are meerly governed by sense and for a great while all our business is to live and grow and therefore most men miscarry by appetite and an undue liberty in meats drinks and sports now to state the due bounds and limits which reason and Religion hath set is very hard different tempers and constitutions of body make rules uncertain in the general 't is good to watch least pleasure become a master and reason a slave The two general limits are 1. The health of the body 2. The welfare of the soul 1. The health of the body must be regarded too much care for the body destroyeth it as too much oylâ—puâ—s ouâ— the Lamp wine and women take away the heart Hos 4. 11. that is the generousness and sprighrliness
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
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
doth not exclude the ordinary natural means Marriage is necessary for the propagation of mankind though the rational Soul is from God yea more care is had of women with child then of brute beasts because the fruit of the womb is the immediate work and blessing of the Lord so faith is of Gods planting and therefore we should be the more careful in the use of means 2. This faith is said to be once given This will also hold concerning grace for Where 't is once planted it cannot be totally and finally destroyed rather 't is continually supplyed by the care and faithfulness of God see 1 Cor. 1. 8. and 1 Thes 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance Heb. 6. 6. 2 Pet. 2. 21. Well then here is Comfort to the people of God that find so many lusts and so many temptations they think they shall never hold out faith is but once given where 't is really given there needeth not a second gift Again here is Caution Faith is a precious Jewel if once lost wilfully after the knowledg of the truth 't is not easily regained 3. Consider the persons to whom 't is given * 't is not given to every one for all men have not faith and the Gospel is hidden to those that are lost but 't is given to the Saints to those who were chosen that they might be Saints which sheweth 1. The excellency of Faith 't is a privilegiate and peculiar mercy 2. That Beleevers are Saints Faith giveth an interest in Christ and therefore they must needs be holy His Blood cleanseth 1 Joh. 1. 7. His Spirit sanctifieth 1 Cor. 6. 11. Again Faith it self hath a cleansing purisying virtue Hearts purified by faith Acts 15. 9. Faith applyeth the Blood of Christ and the hand of the Laundress is as necessary to cleanse the clothes as the soap wherewith they are cleansed Faith waiteth for the Spirit it argueth from the love of God Faith and sin are like the poyson and the antidote always working one upon another till faith hath gotten the mastery Well then Is your faith sanctifying Strong perswasions of an interest in grace and a loose life will not suit we are not perfectly clean and holy but there will be strong desires and earnest groans after more holiness as Psal 51. 10. and Rom. 7. 24. Who shall deliver me c. that is Oh that I were questions are put for wishes so Psal 119. 5. Oh that my ways were directed to keep thy Statutes Yea there will be not only groans under but struglings against sin A child of God may fall into sin but he cannot rest in it and lie down with ease as mud may be cast into a pure fountain or stirred up in it but the fountain never ceaseth till it work it self clean again Peter and David stepped aside but they could find no peace till they were reconciled to God I will return to my first husband then it was better then it is now Hosea 2. Again you may know it by the drift and disposition of the heart Which way lieth the bent of your spirits and what are your constant motions and operations A man that is travelling another way may now and then look back How is your heart inclined Psal 119. 112. I have inclined my heart to perform thy Statutes always unto the end Is there a constant inclination towards God 1 Chron. 22. 19. Now set your hearts to seek the Lord Is the heart set what is your constant course and walk Rom. 8. 1. But so much for this Digression occasioned by the suitaableness of words to the grace of faith Let us now come to the other acception which is more proper in this place namely as faith is put for the doctrine of faith now this was 1. Delivered 2. Once delivered 3. To the Saints 1. Delivered not invented 't is not the fruit of fancy or humane devising but hath its original from God 't was delivered by him to holy men chosen for that purpose and by them delivered by word of mouth to the men of that age wherein they lived and by writing for the use of after ages and delivered to be kept 't is a sacred Depositum which God hath put into the hands of the Church Keep that which is committed to thy trust 1 Tim. 6. 20. and to them were committed the Oracles of God Rom. 3. 2. I shall observe 1. The Mercy of God in delivering this Faith or Rule of Salvation 2. The Duty of the Church concerning it 1. The Mercy of God in delivering this faith to chosen men that by their means the world might come to the knowledge of it The doctrine of Salvation first came out from God and then was conveyed to us by the hands of holy men we are not sensible enough of the priviledg Psal 147. 19 20. He sheweth his Word unto Jacob his Statutes and Judgmeâ—ts unto Israel he hath not dealt so with any Nation c. 'T is not a common mercy for many Nations want it nor no casual thing in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost but also their journeys the Gospel came not to them by chance but as a special gift from Heaven But that we may be more sensible of the Priviledg I shall shew you 1. The Benefit of the Word By it Gods heart is opened to us and our own hearts to our selves by it we are acquainted with the way of Salvaâ—ioâ— and come to understand the courses of the Lords Justice and Mercy and in what manner he will govern and rule the World which are altogether unknown to them that have not such a Revelation delivered to them We should never have known the cause of our misery our fall in Adam nor the means of our Recovery Redemption by Jesus Christ if they had not been delivered to us in this doctrine and rule of faith we should never have known how to worship God or enjoy God If carnal men should have a liberty to let Nature work and set down a Divinity of their own what a goodly Religion should we have in the World a very comely Chymaera no doubt For practicals it would be large enough I am sure for natural conscience hateth fetters and restraints in doctrinals it would be absurd enough Man can never take a right draught and image of God Who can empty an Ocean with a Cocklesh ll And since the Fall we are grown quite brutish our conceits are not so monstrous in any thing as in the Worship of God The Pagan Philosophers that were most profound in the researches and enquiries of Reason they sate abrood and thought of hatching an excellent Religion but what was the issue Professing themselves to be wise they became fools Rom. 1. 22. All that they produced was fables and high strains
so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
〈◊〉 〈◊〉 their own stedfastness that is such a stedfastness as doth arise from solid grounds in their own hearts and not meerly from the consent of others 2. To own the profession of the Truth what ever it cost them I say 't is their duty to own the profession of the Truth for the publike owning of the people 't is a great let and restraint to Tyranny and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power See Acts 4. 21. They let them go because of the people so Mat. 14. 5. and 21. 46. And again I say they must own it what ever it cost them for zealous defences are a great honour to the Truth The disputations of the Doctors do not commend it to the world so much as the death of the Martyrs and therefore though you cannot dispute for the Truth yet you should dye for the Truth Ye have not yet resisted unto blood c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity And here even women may put in a share they have lives to sacrifice upon the interest of the Truth and usually they do not fall in vain 3. To honour the Truth by their conversations there are heretical manners as well as heretical doctrines and there are many that are otherwise of an orthodox belief yet make others sectaries and disciples of their vices some live Atheism there are Antinomians in practise An Apostate is a practical Arminian Therefore Christians are called to hold forth the Word of life in their conversations Phil. 2. 16. and to make the doctrine of God the Saviour comely Tit. 2. 10. by glorifying God in that course of life to which they are disposed To preach and write for the Truth doth not honour it so much as to walk in the Truth John Ep. 3. 4. and the life is a better witness of the reality of Religion then the tongue 4. To comprise all in a few words what ever maketh for the Truth either with God or men all that must the people do We can do nothing against the Truth but for the Truth saith Paul 2 Cor. 13. 8. To God you must pray that he would send forth not only Laborers but Champions Mat. 9. 38. not only such as can handle the trowel but the sword in the Battels of the Church To men you are to quicken those that have gifts to look to their duty in this kind Say to Archippus Take heed to thy Ministry which thou hast received in the Lord Col. 4. 17. Many may be stired up by your exhortations that otherwise would lie useless in illeness and privacy in the Battel the Trumpeter hath his use as well as the Souldier Neither are they to be admonished only but assisted and by that means you have an interest in the glory of the work John Ep. 3. 8. We ought to receive such that we may be fellow-helpers to the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers your helping hand is to the action and God will not be unmindful of it yea if you bear any part of the toil by performing any labour of love to them it shall turn to a good account in the day of the Lord Hezekiah's servants did but copy out the Proverbs and 't is mentioned to their praise Prov. 25. 1. All this may be done by persons of a private gift and station 2. There is something that the Magistrate may do He is the Minister of God for good not only for good Civil but Spiritual and therefore doth the Apostle bid us pray for them that they may be keepers of both the Tables 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty Heathens have asserted That it belongeth to the Magistrates duty chiefly to look after matters of Religion Much more is it evident by the light of Christianity The Kings of the Old Testament are commended for their zeal in this kind and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers and Queens her nursing mothers Isai 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint 'T is a clear truth that if a man give up himself to Christ he is to give up himself to him in every relation his wit wealth parts authority all to be layed out for the use and service of Christ he that doth not give up all giveth nothing we are to be Christs in every capacity Therefore a Magistrate as a Magistrate must not only countenance Religion but also discountenance Error and hinder the spreading of it within his charge 'T is by Christ that Kings reign from him they received their power and to him must they give an account of the exercise of it in the great day of Recompenses therefore they are bidden to be wise and to kiss the Sun Psal 2. 10 11 12. which certainly noteth more then a negative act or not opposing there must be something positive a zealous defence of the Truth in their way or else God will reckon with them Those Gallio's that are indifferent to Christ and Antichrist cannot expect a long and happy reign I cannot see how they can be true to Civil Interest unless they be careful for the suppression of Error for when false doctrines are freely vented 't is to be supposed they will find a general reception for the most are the worst and then when the generality of a Nation are corrupted National Judgments will not long be kept off the whole Body is sure to smart for it for as the Jewish Proverb is Two dry sticks will set a green one on fire Besides that Error is masterly and bloody and loveth to give Law therefore ere it be too late they should look to the Civil Peace for if men be quiet God will not when his Honour and Truth and Worship is neglected But of this more hereafter 3. Ministers are to contend for the Truth for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents therefore 't is required of them that they should be able to handle the sword and the trowel not only to exhort by sound doctrine but to convince the gainsayers Titus 1. 9. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. the faithful men the Feofees in trust to whom Truth is committed they are the salt of the Earth Mat. 5. 13. those that must season the world with gracious principles therefore they must above all others labour in the desence of the Truth otherwise they are compared to dumb dogs that bark not when the thieves come to steal away the treasure Now Ministers must contend partly by preaching warning the people of the Wolves that are abroad Acts 20. 29. Partly by disputing Acts 15. 2.
treated bringeth a blessing otherwise a judgement let the world say what it will 't is a friend to Magistracy partly by its commands enforcing civil duties by a sacred bond and obligation See Prov. 24. 21. Matth. 22. 21. 1 Pet. 2. 17. Eccles 8. 2. Partly by its influence meekning the hearts of men and obliging them to faithfulness Those that are faithful to God I shall expect them to be faithful to me said Constantines Father certainly none live so sweetly under the same government as those that are united in the same faith or cemented together with the same blood of Christ Partly by the indulgence of Gods providence who is wont to favour those States where true Religion is countenanced and vigorously owned Oh that our Magistrates would regard this there wisedom lieth in kissing the Son Psal 2. 10. Christ came not to gain persons but nations to his obedience and the more that is effected though it be but by a publike profession the more safety may they expect 't is but a necessary thankfulnesse of the powers of the world to him to whom they owe their Crowns Prov. 8. 17. Let us pray for them that God would raise their zeale and make them more cordial in the support of Religion An Heathen said aut undiquaque religionem tolla aut usque quaque conserva either wholly abandon Religion or maintain it more entirely It sheweth us what little reason Magistrates have to countenance and spread their skirt over obstinate and impure Hereticks such spirits being usually most opposite to Magistracy They do but nourish a Snake in their own bosomes and cherish a Faction that in time will eat out their bowels were there no respects of Religion but onely those of Civil Policy they should not be so sleepy in this case but you will say is it lawful for them to intermeddle in matters of Religion and to use any compulsive power I answer yes verily they bear not the Sword in vain we have frequent instances in the word of good Kings whose zeal is commended for so doing and frequent injunctions also to this purpose the Levites are commended for assisting Moses in the execution of those that worshipped the Calfe Exod. 32. 26 27 28. Abraham was to command his Children Gen. 18. 29. Asa commanded Judah to worship God and the thing was right in the eyes of the Lord 2 Kings 14. 23 24. So see 2 Kings 15. 23. Esra 10. 8. So 2 Kings 34. 32 33. And that promise Isa 43. 23. I know I touch the soar of this age and that this is a truth much prejudiced therefore I shall first remove the prejudices and then state the question 1. Remove the prejudices The first is taken from the Fathers or Primitive Christians who almost generally expresse themselves against planting Religion by the Sword and compulsive force defendenda est Religio non â—ccidendo sed monendo non saevitia sed patientia so Lactantius and suitably others I answer were Religion now to be planted these sayings would take place Pagans are not to be compelled but enlightned taught not destroyed and yet in such a case 't is a question not easily resolved whether the Magistrate if he had power were not bound to compel his people though professed Pagans to hear or attend upon the Ministry of the Word it being the ordinary meanes of working faith Augustine determineth that a Christian in such a case should improve his power for Christ Faelix necessitas quae ad meliora nos cogit foris inveniatur necessitas nascitur intus voluntas a little after non quia cogantur reprehendant sed quae cogantur attendant 't is a favour that the Magistrate wil take care to bring them to the means of salvation Again in such a case they are to be kept from scandalizing blaspheaming the true Religion that 's the least a Magistrate can do for Christ But where a people are Christianized and do professe the true Religion they should not be set free to Atehâ—ism Error and Apostasie 2. Another prejudice is that the examples before mentioned are brought from the Old Testament and so propose to the policy of the Jewes I answer some alledged were before Moses Law as that of Abraham and Jacobs commanding his family to put away their Idols Gen. 35. 2. And the injunctions in the old Testament were built upon reasons of immâ—table equity as Gods glory the danger of infection c. and so concern us as well as them and the thing in question is agreeable to the light of nature there being instances of Pagan Princes who were so far convinced of their duty to the true God that they enjoyned his worship punishing the contempt thereof See Esra 6. 11. so Esra 7. 26. Dan. 3. 29. The Gentiles by the light of nature saw it to be suitable and agreeable to right reason Arist Polit lib. 7. cap. 8. saith the first thing that falleth under a Magistrates care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a care of divine worship The Athenians banished Protagoras for speaking doubtfully and by way of extenuation of their Religion and burnt his Books besides all this the reason why we have onely presidents in the old Testament is because the people of the Jews were the onely State that were acquainted with the knowledge of the true God we have some prophesies that the like should be done in the New Isa 49. 23. Zech. 13. which concerneth Gospel-times Isa 60 10. Rev. 21. 24. we were worse provided for then they were in the Old Testament if men that had the Plagnesoar of Heresie running upon them should without restraint be permitted to come into all companies 3. Another prejudice is 't will make men Hypocrites I answer with Athanasius would to God all were got so far as Hypocrites it would certainly be better for the Christian world but however duties must not be left undone for ill consequences 4. Prejudice this will make way for persecution and the calamities of the Godly upon every change of the Princes mind I answer if the Lord see persecution necessary for the Church we must endure it and so we shall be gainers both by good Princes and bad by the persecution of evil Princes Truth is made glorious by the ministry of the good error is suppressed and dis-countenanced God would oblige us the more to pray for them in power Ps 72. 1. 1 Tim. 2. 2. and he hath promised to hear such prayers provide Nurse Fathers for the Church Sometimes a wicked Magistrate understanding his duty may by the over-ruling power of God in his conscience be with-held from persecuting the Truth yea carried out to the suppression oferror When Paulus Samosatenus revolted from the Orthodox Christian Faith and would yet retain the Bishoprick of Antioch the businesse was brought to Aurelian a Pagan Emperor who removed him Secondly I shall state the point and shew you how far compulsion it necessary
Kings 11. 9. appeared to him twice so these 23. years and Jâ—r 25. 3. all this is remembred and produced to convince the sinner This conviction implyeth two things 1. The opening of the Conscience Rev. 20. 12. The books were opened that is the book of Conscience and the book of Gods remembrance the consciences of men shall then be extended to an exact view of all their works and deeds past 't is wonderful but it shall be done by the mighty power of God for 't is said here he shall convince them of all their ungodly deeds and hard speeches their works and words are not lost and forgotten but do follow them into the other world and stand in the view of Conscience challenging the sinner tu nos egisti opera tua sumus sinner these are the things which thou hast done and spoken we will not leave thee but bring thee to judgement then is that expression made good their iniquities shall find them out our old sins and carnal practises were long since forgotten and worn out of memory so that we think we shall never â—eaâ— of them more but there they find us out and pursue us to Christs Tribunal 2. There is an outward publication and manifestation of all these sins or of most of them before the world for the Apostle saith 1 Cor. 4. 5. hidden things shall be brought to light in that day that is not only called to remembrance by the sinner himself but exposed to the notice and censure of others as the context there sheweth so Eccles 12. 14. 't is said secret sins shall be brought to judgment if only discovered to the conscience of the sinner they are still kept secret wicked men are already in a great measure convinc'd yea condemnd in their own consciences 't is then Gods designe to shame them before all the world how otherwise shall the suspected innocency of his servants be vindicated and Saints and Angels applaud the equity of his judgements unless they have some cognisance of the matter for which wicked men are condemned Now these sins may be discovered many ways either by their own confessions and pitiful complaints extorted from them by the power of God they shall wail and bemoan their case thus probably Oh that ever I despised Christ oppressed his servants opposed his truth slighted the seasons of grace c. see Rev. 6. 16 17. or by the sentence of Christ in the pronouncing of which there is some repetition of their sins see Matth 25. 41 42 43. and also by the testimony of the good and bad Angels against them The good Angels and Guardians of the Saints are sensible of the injuries done to them and may possibly accuse you to Christ upon that score Matth. 18. 10. the Divel who is now a Tempter will then be an Accuser One of the Fathers bringeth in the Divel pleading thus Domine sit meus per culpam qui tuus esse noluit per gratiam c. Lord let him be mine by sin who would not be thine by grace I never died for him had no heaven to offer him only a little carnal pleasure or profit and this was enough to draw him from thee c. yea further the Ministers and other godly persons by whose example they have been reproved or condemned may give testimony against them John 5. 45. there is one that accuseth you even Moses c. the cries of those whom they have oppressed and wronged may possibly be renewed James 5. 4. Abel's blood may cry out against Cain afresh starved souls may cry out against a lazy Minister oppressed subjects against a bloody Magistrate the neglected poor against those that have shut their bowels against them as on the other side the godly poor that have bin refreshed and relieved by the bounty of the rich are said to receive them into everlasting habitations Luke 16. 9. Again the example of those that have had less means may be produced against them because they went further in a way of compliance with the Lords purpose Matth. 12. 41 42. Others with whom we have sinned may complain of us Dives was afraid lest his Brethren should come into the place of Torment Luk. 16. 28. which might be a means to increase his anguish they sinning by his example I have produced these suppositions only to make the conviction at the day of judgement more intelligible and effective Again observe when Christ hath convinced he will condemn and when he hath condemned he will execute Conviction now maketh way many times for conversion but then for confusion now God killeth that he may make alive but then they are presently transmitted and sent into their everlasting estate Let us imitate the method of Christs process in our judging our selves let us examine judge execute not our selves but our sins voluntary acts prevent enforced From that Of all their ungodly deeds c. Observe That the process of the last day chiefly lieth against the ungodly These are expresly mentioned in the Text unrighteousness is a cause of Gods wrath as well as ungodliness Rom. 2. 18. But ungodliness doth chiefly provoke for the first part and chiefest part of the Law provideth for our duty to God ex ordine modum ex loco statum dignitatem uniuscujusque praecepti c. The dignity of every command is known by the command of it now in the first place godliness is required and then righteousness or a care of moral duties If you would know who are ungodly see the notes on verse 4. where they are described at large all Atheists peeuliative and prastical Pagans sinners that slight the offers of Christ that neglect communion with God and are touched with no reverence and dread of his Majesty all these are ungodly persons and also all that scof at Religion and holiness of conversation that despise the Ordinances of God oppress and persecute his servants hate his truths these are all in the Scripture branded with the same mark as I could easily shew you if I lâ—sted to dilate upon this argument Now none of these will be able to hold up the head in the day of Judgement Psal 1. 5 The ungodly shall not stand in judgement nor sinners in the congregation of the righteous for since they hate or neglect God how shall they be able to look him in the face or appear among his servants They that have despised the mysterie of godliness how can they expect the reward of godliness You that mock at godliness make Duties the objects of your scorn not your care how will Christ scorn you at the last day Well then if you would have the day of judgement comfortable to you be not only just and strict but godly for godliness is a notion distinct from holiness 2 Pet. 3. 11. 't is not enough to do actions just and good but we must do them upon the sight of Gods will and with aims at his
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
affection corrupted and renewed the Schoolmen dispute whether there be any thing a man doth that had not its first rise from love 't is love maketh us angry and 't is love maketh us hate and love maketh us grieve much more is it love that maketh us hope and desire and delight so 't is gracious love that sets us a mourning for sin puts us upon hatred of evil delighting in God and in his Laws see 2 Cor. 4 14. 1 Ioh. 5. 3. Gal. 5. 6. faith worketh by love faith receiveth grace and love exerciseth it if we would do any thing in the resistance of sin in keeping the Commandments we cannot spare our love 2. As to man love is a grace that will make us industrious for the good of others and therefore we read of the labour of love 1 Thes 1 3. 't is gluten animarum the glue of the souls the cement and soder of the Church the jointing that runneth throughout all the living and squared stones Col 3. 14. by this souls are mingled and all mutual offices done cheerfully want of love to the Saints is the cause of Apostacy for the less we love them the more we associate to the wicked and then zeaâ— is damnifiâ—d and abated Well then watch the more earnestly against the decays and abatements of love leaving our first love is a disease not only incident to Hypocriâ—es but sometimes to Gods own children Christians go backward in the heat and light of their graces ten degrees either through the badness of the times Mat. 24. 12. or through a cursed â—aâ—iâ—ty that is apt to creep upon us affâ—ctions are deadned to things to which we are acâ—ustomed the Israelites cryed out nothing but this Manna our desires are not so fresh and lively after long acquaintance Sometimes it cometh from negligâ—nce or a sluggish carelesness we do not take pains to keep graces alive nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the gift that is in us 2 Tim. 1. 6. as the Prieâ—â—s in the Temple were to keep in the holy fire so are we by prayers and meditation and constant woâ—k to keep our love alâ—ve but when these exercises are neglected it decreaseth Sometimes it falleth out through freeness in sinning neglect is like not blowing up the coals sinning is like pouring on waters a very quenching of the sâ—irit 1 Thes 5. 13. Again through secure dalliance with the pleasures of sin or cumbring the soul with the cares of the world when the heart runneth out too much upon the creature God is neglected Thus it may fall out But now the decay of love is seen in two things 1. The remission of the degrees of love 2. The intermission of the acts of love 1. A remission of the degrees when the heart groweth cold listless and loose when there is not such a strong tendency and bent of soul towards God as formerly not such a sense of unkindness such an awful respect to God a care to please him and desire to enjoy him nor such complacency and delight in the thoughts of God but now every loss or abatement of degree doth not mount to a leaving of our first love there are certain ravishments and transports of soul which we feel upon the first evidence of our being reconciled to God or are stirred up upon ther special occasions these are accidental overflowings which may come and go we cannot always bear up under them new things strangely affect us love is afterward more settled and dâ—ffused in the channels of obedience and therefore no wonder if it do not run with so full aâ—ydâ— and current this remission of degrees then must be understood with respect to these constant dispositions of love as care to please fear to offend desire of and delight in God when these fail as to any degree love is a chilling or growing cold 2. An intermission of the acts and exercise of love when God is forgâ—tten duty neglected sin unmoâ—tified no caâ—e of or frequency in private communiâ—n with God no sweet thoughts of him Psal 63. 6. Psal 104. 34. where we love there will be musing on the object beloved there will be familiarity and intimateness of converse there is not a day can pass but love will find some errand and occasion to confer with God either to implore his help or ask his counsel but now when men can pass over whole days and weeks and never give God a visit such strangeness argueth little love Again when there is no care of glorifying God no ploâ—tings and contrivings how we may be most useful for him when we do not mourn over sin as we were wont to do are not so sensible of offences have not these meltings of heart are not so careful to avoid all occasions of offending God are not so watchful so zealous as we were wont to be do not rise up in arms against temptations and carnal thoughts love is decayed certainly when the sense of our obligations to Christ is warm upon the heart sin doth not scape so freely love will not endure it to live and act in the â—ear Tit. 2 11. 12. Gen. 39 9. but now as this is worn off the heart is not watched the tongue is not bridled speeches are idle yea rotten and prophane wrath and envy tyrannize over the Soul all runneth to riot in the poor neglected heart yea further Gods publick worship is performed perfunctorily and in a careless stupid manner sin confessed without remorse and sense of the wrong done to God prayer made for spiritual blessings without desire of obtaining wrath deprecated without any fear of the danger intercession for others without any sympathy or brotherly Love thanks given without any esteem of the benefits or affection to God in the remembrance of them conference of holy things is either none at all or very slight and careless hearing without attention reading without a desire of profit singing without any delight or melody of heart All this is but the just account of an heart declining in the love of God Now as you love your own Souls beware of this great evil to this end 1. Be rooted and grounded in love Eph. 3. 17. Do not content your selves with flashes and good moods and meltings at a Sermon but get solid grace and thorow experiences glances and suddain affections will come to nothing Matth. 13. 4. 5. with 20. 21. A tree that hath taken root is in less danger of withering 2. Increase and grow in love 1 Thessa 4. 10. Nothing conduceth to a decay more than contentment with what we have received every day you should love sin less self less world less but Christ more and more 3. Observe the first declinings for these are cause of all the rest evil is best stopped in the beginning if when we first began to grow careless we had taken heed then it would never have come to this an heavy body moving downward vires aâ—quirit â—undo it gathers strength by
usually bloody 402 403. See Seducers Error in judgement whether punishable by the Magistrate See Magistrate Reproofs of Error should be seasoned with love 482. Errors fall not out by chance but according to the certain pre ordination and fore knowledg of God 175 176 178 179. F FAction bringeth men to ruine 406. Faith to be contended for that duty opened and pressed with the causes incident discussed 158 159 160 161 162 163 164 165 166 167 168. Faith of Christians an holy faith 505 506. Fear of Gods wrath its use 543 When 't is slavish and when not 544 Feasts should be seasoned with grace 411. Feeding what fear and caution to be used therin 412 413 414. Formality what and how known 42 43 44. Evils foretold are more comportable 488. G GRace restraining 44. Grace common how differenced from saving 44. 45 46. Grace of God how it may be abused 204 205 206 207 208 209. Reasons of this abuse 210 211. Kinds of it 211 212 213 214 215 216. Disswasives from it 216 217. Signs of it 218 219 220. Growth in Grace reasons perswading to it 118 119 120 121. Observations about it 122 123 124 125 126 Uses 127. Necessity of it 504 505. H HEll described 331 332. and 429 430 431. Hope the nature of it 526 527 528 529. the influence it hath on our perseverance in a state of grace 529 530 531. Uses of it 531 532. Means to get it 532 533. I THe Divel loves Idolatry 573 574 575 576. Dead bodies of the Saints abused to Idolatry 376 377 378. Judgements ancient are our warnings 241 242 243. and 406 407. The impartiality of Divine Judgements 243 244. They come on places for the peoples sake 324 325 326. Fellowship in evil bringeth on fellowship in Judgements 326 327. The day of Judgement is a great day 308 309 310 311 312 313 314 315 316 317 318 319 320 321. The doctrine of it ancient 435 436. We should be mindful of it 436 437. The Process of that day described as to the conviction of sinners 441 442 443. The coming of Christ to Judgement must be looked for 525 526 'T is a joyful day to the godly 553 554. Saints Judge the world together with Christ 437 438. Infirmities and Iniquities differenced 444. K KEeping that grace we have received is our duty 514. What need there is of care and caution therein 515 516 517 518 c. L LAtter times evil 488 A Levelling humour no new thing 406 Life eternal 536 537. Love to God the nature of it 96 97 98. Reasons perswading to it 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114. Evidences of it 115 116 117. Decay of Love to God how easie and yet how dangerous 418 419. Whence it proceedeth what is decay of love to God 519 520 521. Preservatives against it 521 522 523. They that Love Christ look for his coming 523 524. Whether they always be in this frame 524 525. Love from Christians one to another 129 130 131 132 133. Lusts what they are 467 468. What 't is to walk after them 468 469. 489 490. This a note of unregeneracy 469 470. Disswasives from them 470 471 472 473 474. Directions about the suppression of them 474 475 476. M WHether the Magistrate may interpose in the case of Error and how far 350 351 352 353 354. Magistracy and Magistrates not to be despised 354 355. Magistrates duty about the truth 167 168. Mercy of God to sinners set forth 72 73 74 75 76 77 78 79 80 81 82. Uses of â—â— 82 83 84 85. How we may wrong Mercy 86 87 88. Great Mereies abused bring great Judgements 251 252. Ministers should be temperate 410 411. Stars but not wandring stars 427 429 429. They are Remembrancers 245 246 247. Their Office ancient 434 435 c. Murmuring what it is 447 448. The kinds of it 448 449 450 451 452. The causes of it 453 454. The evil of it 454 455 456. Murmuring at the times taxed and stated with remedies against it 457 458 459 460 461 462. Murmuring in a private case with remedies against it 463 464 465. Particular remedies for particular cases 465 466 467. N NAtural men left to themselves grow to be more corrupt 397. P PEace of God what iâ— is 88 89 90 91 92 93. Uses of it 93 94 95 96. Of the Doctrine of Perseverance how Christ is concerned in it 52. Nature of it 53 54 55 56. The grounds of it 57 58 59. Uses of it 60 61 62 63 64 65. When to apply the comfort of it 65 66 67. Power of God to keep us a relief to the soul and how 547 548 549. Praying in the holy Ghost opened at large with Reasons and Uses 506 507 508 509 510. Pride in them of low degree is less tolerable 361 362 363. Proud men for advantage most fawning 478 479. Presentation of the Elect by Christ at the last day 549 550 551 552 Who are then faultless 552 553. R RAiling and Reproaches especially in controversies about Religion most culpable 384 385 386 387 388 389. Cautions about it 390 391 302. Reproofs managed with compassion 537 538. The difference to be observed in the dispencing Reproofs 538 539 540 541. When severiâ—y is to be used in them 542 543. Reprobation the dostrine of it asserted vindicated and applyed 179 180 181 182 183 184 185 186 187 188. Repetition necessary 249 250. Remembrance of truths if seasonable a great help 482 483. Respect to persons a sin 479. Reward we may look to it 531. Retaliation Gods way of punishing 432. S SAints fittest to preserve propagate and defend the truth 155 156 157 158. Sanctification the nature of it 27 28 29 30 31 32 33 34. Reasons why it should be looked after 35 36 37 38. The bad estate of the enemies of it 39 40. How God the Father is Interested in it 46 47 48 49 50 51 52. Salvation how common 137 138 139 140 141. Seducers their pretences 171 172 173. are like clouds without rain 415 416. Boaster 423 424 Unsetled and uncertain in their opinions 424 425. Restless 425. Turbulent 425 426. They bewray themselves by their affected expressions and uncouth expressions 477. Are apt to insinuate with great persons and men of power and interest 479 480. Admire them of their own party 680. Scriptures Providence of God about them in writing and preserving them from age to age 147 148 149 150 151. Use of it 152. The office of the Church about the Scriptures 152 153 154. The Scriptures a perpetual setled Rule our duty to be acquainted with the Scriptures 247 248. Truth of Scripture evidenced by accomplishment of prophesies 408 409. Scoffing a common sin in the latter times 488 489. a great sin 489. Sensuality tendeth to death and corruption 399 400. Sensual persons the spots and stain of Christianity 408 409. Sensuality maketh men secure 412 and impudent 413. Sensual persons have
Christ and Brother of James to them that are sanctified by God the Father preserved in Jesus Christ and called THis Epistle as others beginneth with usual Christian salutations these are continued through the two first Verses in which you have 1. The person saluting Jude the Author of the Epistle 2. The persons saluted the Beleevers of that age 3. The form of sal 〈…〉 tion Vers 2. Mercy and peace and love be multiplyed This first Verse presenteth us with the two first Circumstances the Saluter and the saluted 1. The Saluter is described by his name Judas his office and condition of life the servant of Jesus Christ by his kindred and relation and Brother of James 2. The Saluted they are described 1. By their condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that is to be read first as Beza 2. By the effects and manifestations of it which are two 1. Sanctified by God the Father 2. Preserved in Jesus Christ These are the parts I shall explain them branch by branch in the order propounded with practical hints from each which I shall handle in no fuller latitude then the present Text will allow 1. The Saluter and there his name Judas called also Thaddeus Mat. 10. 3. and Lebbaeus these several names implying the same thing and were given him either by the people or the Disciples partly to distinguish him from Judas the Apostate partly to note his constancy in confessing and praising God for so it signifieth as you may see Gen. 29. 35. Now Leah said I will praise the Lord therefore she called his name Judah Divers note hence 1. That Christian names should be significant such as may remember us of duty Again 2. That it is lawsul to divulge or conceal our names in our writings according as it may make for the glory of God to do either the one or the other Jude mentioneth his name but Paul doth not or whosoever was the Author of the Epistle to the Hebrews 3. That godly men and wicked may both be called by the same name So Judas the Apostle and Judas the Apostate There was Enoch Cains son Gen. 4. 17. and Enoch Seths son of the Church line that walked with God Gen 5. 22. But to mention these things is more then enough the next circumstance will afford us more 2. His office and condition the Servant of Jesus Christ It is a thing usual with the Apostles to prefix this among other their honorary titles as Rom. 1. 1. Paul a Servant of Jesus Christ so Phil. 1. 1. The greatest honour that he would put upon himself and Timothy was this Paul and Timotheus the Servants of Jesus Christ This term a servant of God or Christ in the use of Scripture is several ways applyed 1. It may be understood of any kind of subserviency to Gods Will and secret Counsels or instrumentality in the execution of his Decrees so wicked men may be said to be Gods servants so far forth as he serveth his designs of their endeavors as Cyrus was Gods servant because he should perform all his pleasure so Nebuchadnezzar Jer. 27. 6. These things have I given into the hands of Nebuchadnezzar my servant 2. It noteth a pious care to perform Gods revealed Will they that out of a sense of his love resign up themselves to do his Will are called his servants so he that is called in the Lord whether he be bond or free is said to be Christs servant 1 Cor. 7. 22. So godly Masters are said to have the Lord for their Master Ephes 6. 9. Knowing that your Master is also in Heaven In the former place he saith a servant is Gods freeman and here that a Master is Gods servant 3. It noteth designation to any publique office for Gods glory those that do more eminently or more nearly serve God in some peculiar office are called his servants as Magistrates Rom. 12. 4. He is the Minister of God for thy God And vers 6. Gods Ministers attending continually for this thing But yet more especially they are called Ministers and servants who sustain the publique Offices of the Church as 2 Tim. 2. 14. The servant of the Lord must not strive but be gentle to all mâ—n apt to teach patient meaning one employed in the publique Ministry So the Priests of the Old Testament were called the Lords servants as Psal 134. 1. Behold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord He speaketh to the Priests that were to watch in the Temple and in this sence it is said Amos 3. 7. I have sent my servants the Prophets But now among these Ministers and Officers of the Church the Prophets and Apostles are stiled so by way of eminency Yea yet further Christ because of his Office of Mediator which is the highest Office and proper to the Head of the Church is called Gods Servant as Isai 49. 3. Thou art my Servant and Isai 53. 11. By his knowledg shall my righteous Servant justifie many To apply all now to the case in hand Jude is called a servant of Jesus Christ not only as one that had given up himself to do his Will as a Christian but as an Apostle Let us now observe something hence Observe first That Jude placeth his service among his Titles He might have urged other things to render himself honorable to the world but he doth not stand upon those things it is enough for him to say Jude a servant As Jude the Lords Cousin calleth himself his servant so doth Mary the Lords Mother stile her self his handmaid Luk. 1. 38. Behold the handmaid of the Lord And the Apostles generally urge it as one of the fairest flowers in their garland the honour of being Christs servants yea Christ himself counteth it no dishonour to be stiled Gods servant The meanest offices about Princes are accounted honorable to be a Groom there is better then to be a Lord elsewhere Servire Deo regnare est it is royal and kingly to be Gods servant indeed every servant there is a King as Zeba and Zalmunna said of Gideons Brethren They each one resembled the children of a King so all these are spiritual Kings that live the noblest and freest life in the world And as we have a glorious Master so consider your fellow-servants the glorified Saints and we make but one family Ephes 3. 15. And the Angels themselves are called his Ministers Psal 103. 21. Ye Ministers of his that do his pleasure they are a part of Gods attendance and wait upon their Masters person When we have such fellow-servants we should not count our work a slavery and baseness it can be no disparagement to us to be in the same rank and order with the Angels and Saints departed Well then Learn to value the honour that you have by Christs service as that Emperor counted it a greater priviledg to be a Member of the Church then Head
of the Empire Look upon duty as an honour and service as a priviledg Honorabilia legis Hos 8. 12. so the Vulgar And if ever you be put to your choyce either to enjoy the greatest outward honours or to serve Christ with disgrace choose the latter Moses refused to be called the son of Pharaohs daughter when he came to age Heb. 11. 24 25. Galeacius Carraciolus left the honour of his Marquisate for an obscure life and the Gospel at Geneva Indignities and dishonours done you in the way of duty are honours reproaches for Christs sake are treasure Heb. 11. 26. One of Pauls honorary titles is Paul a Prisoner of Jesus Christ Philem. 1. and elsewhere he holdeth up his chain in a kind of triumph For the hope of Israel am I bound with this chain Acts 28. 20. What ever befalleth us in and for our service to Christ be it never so disgraceful it is rather a mark of honour then a brand of shame Observe again His relation to Christ is expressed by service as he describeth himself to be James's Brother so Christs Servant by that means he was entitled to Christ if we would be Christs we must do his Will our relation ariseth from service Therefore I shall here take occasion to shew you what it is to be Christs servants 1. Who ever is Christs servant must resign and give up himself wholly to the Will of Christ for he that is Christs servant he is so by Covenant and Consecration We are indeed Christs by all kind of rights and titles he made us and not we our selves no creature is of its self and therefore it is not its own but anothers It is Gods Prerogative alone to love himself and seek himself because he alone is without obligation and dependance but we owe our selves to him and therefore cannot without robbery call our selves our own Your tongues are not your own to speak what you please nor your hearts your own to think what you please nor your hands your own to do what you please by virtue of your Creation you are anothers and are bound to live and act for another according to his Will for his Glory But this is not all By Redemption you are Christs Ye are bought with a price 1 Cor. 6. 20. as the redeemed are bound to serve him that ransomed them If a man had bought another out of captivity or he had sold himself all his strength or service belonged to the Buyer Christ hath bought us from the worst slavery and with the greatest Price no thraldom so bad as bondage to Sin and Satan no Prison so black as Hell and certainly Christs Blood is better then a little money So that to live as if we were at our own dispose is to defraud Christ of his purchase Thus we are Christs by Creation and Redemption but now if we would be his servants we must be his by voluntary contract and spiritual resignation Yield up your selves c. Rom. 6. 13. Christ loveth to have his right and title established by our own consent We take Christ for Lord and Master and give up our selves to him that we may be no longer at our own dispose and therefore it is not only robbery but treachery and breach of Covenant to seek our selves in any thing This resignation must be made out of a sense of Christs love to us in his death and sufferings 2 Cor. 5. 15. Christ dyed that they which live should not henceforth live to themselves but unto him that dyed for them We enter upon other services out of hopes but we enter upon Christs service out of thankefulness Again This resignation must be universal without reservation of any part You must have no other Master but God Mat. 6. 24. Ye cannot serve two Masters ye cannot serve God and Mammon Usually men divide themselves between God and the world they would give their Consciences to Christ and their hearts to Mammon The Devil pleadeth for a part for by that means he knoweth that the whole will fall to his share therefore all the whole man in vow purpose and resolution must be given up to God 2. Having given up your selves to Gods service you must walk as his servants that is not as you list but as the Master pleaseth The Angels are Gods Ministers doing his pleasure Psal 103. 21. A servant hath no will of his own but hath given up his liberty to the directions and commands of another therefore if you be Gods servants you must earnestly desire the knowledg of his Will and readily comply with it you must not do things as they please self and flesh but as they please God David beggeth for knowledg as Gods servant Psal 119. 125. I am thy servant grant me understanding that I may know thy Testimonies A faithful servant would not willingly offend his Master and therefore would fain know what is his will They plead with God and search themselves Rom. 12. 2. and all to know his pleasure and not only to know it but to do it otherwise they are worthy of many stripes by Christs own sentence The Masters will should be motive enough 1 Thes 4. 3. 5. 13. 1 Pet. 2. 15. If God will have it so if Jesus Christ will have it so it is enough to a faithful servant The very signification of Gods Will carryeth with it reason enough to enforce the practise of it Yea you must equally comply with every Will of God not only with the easie and pleasant ways of obedience but such as cross lusts and interests When two men go together a man cannot tell whom the servant followeth till they part When God and our lusts or our interests command contrary things then you are put to the tryal whether you are Gods servants Again Observe from the proper acception of the phrase as it is applyed to those that stand before the Lord in some special Office and Ministration as to the Apostles and by consequence to the Ministers of the Gospel The Note is That Ministers are servants of Jesus Christ Paul a servant and Jude a servant We are to deal between God and the Soul Factors for Heaven there is many a good inference may be collected from this Notion I shall refer all to two heads the Ministers Duty and the Peoples 1. It hinteth Duty to Ministers it teacheth us diligence in our Lords work for we are Servants and must give an account Heb. 13. 17. what good we have done in our places how we have employed our parts improved our Interests for his glory Math. 25. 19. After a long time the Lord of those servants cometh and reckoneth with them We are entrusted with the talent of gifts with the talent of office and authority in the Church now God will see what we have done for his Glory whether we have beaten our fellow servants or helped them in the way of Salvation whether our pound hath been hidden in a napkin or