Cor. 9.3 you may call it an Apologetical or defensive answer as relating to their Enemies accusation or charge against them or Examination of them they might look upon the Religion of Christians as an unreasonable thing and therefore require a reason of their Faith and Practice which if they should the Apostle would have them ready to make their defence and shew how good grounds they had for both 3. How they were to be always ready to give an answer It doth not imply that they were bound to do it to every Caviller or trifler but when the Glory of God and the Honour of the Gospel required it and when their silence might be injurious to the Truth to their own Consciences or their Brethrens Souls and so Christian Prudence ought to judge of the seasonableness of their making their defence they were not bound always actually to do it but to be always actually ready whenever God in his Providence should call them to it Now from what our Apostle enjoyns these Saints to be always ready to do I inferr what all true Saints may be able to do at least what the nature of the thing is capable of and so the doctrinal Inference I deduce from the words is this That true Christians may give a satisfactory account of their Christianity that it is something both real and reasonable Doct. not Folly nor Fancy In speaking to this Truth two things are to be done 1. I shall shew that true Believers may give an account of the Religion they profess according to the Gospel 2. I shall give Directions in answer to the Question How a Believer may be able to experience in himself and evidence to others that his Religion that powerful Godliness in the Practice whereof he lives is more than a Fancy 1 That true Believers may give a good account of the Religion they profess Most that the carnal World is wont to object against powerfull Religion in the Saints may be reduced to three heads 1. Against their Faith in which I include their Hope as of kin to it and the Fruit of it it is objected that it is but a fancy 2. Against their Obedience and close walking with God and diligence in Duty which is the fruit of their Faith that it is but the effect of Fancy and so no better than folly an unreasonable and groundless niceness and scrupulosity 3. Against their Comforts and spiritual Enjoyments that they can be no better than their Faith and Obedience from which they proceed and are no more than meer Imaginations and delusive Conceits In answer to each of these I shall I hope evidence the contrary to be most true 1. That the Faith of a true Believer is something reall and not a Fancy By the Faith of a Saint I understand only that lively and effectual Faith which is the Instrument or Means call it as you please not only of a Saints Justification a Rom. 5.1 but Sanctification b Act. 15.9 that which is called precious Faith 2 Pet. 1.1 the Faith of Gods Elect Tit. 1 1. as being peculiar to them and the effect of their Election c Act. 13.48 that Faith in a word which is an apprehending Christ as the author of eternal Salvation d Heb. 5.9 a believing the record God hath given of his Son that eternal life is in him 1 Joh. 5.11 This Faith imports in it a respect to Christ as the Author of all other spiritual benefits antecedent to eternal Life Justification whereby a Believer is entitled to it Sanctification whereby he is prepared for it Consolation by which he is encouraged in seeking it and supported under the opposition and difficulties he meets with in the way to it But here I speak of Faith especially as respecting Eternal Salvation which is one principal act of it and which includes or supposes the other and the rather because the belief and expectation of Life and Immortality after Death is that which the unbelieving World looks upon as most strange and unreasonable and takes all a Believer can say of his expecting future things in another World to be but strong fancies of great Nothings There is no act of Faith against which the Objections of carnal Reason are more usually levelled than against this and if the reality of a Christians Faith appears in this it can scarce be denyed in others Now that this belief of Eternal Life is something real in a Saints Heart and not meerly a Fancy in his Brains might appear more than probable in that it hath been and still is to be found in those who are least fancyfull men as serious as judicious as rational as any in the World though not many wise men after the flesh are called e 1 Cor. 1.26 yet some are And it cannot reasonably be imagined that they who are confessedly Grave and Prudent and Discreet and free from Conceits and Fancies in all other things should dote in those only which are of the greatest Concernment to them especially if we consider that this Faith is stirring in them at such times as men use to be least given to Fancies as on the most solemn Occasions under the greatest Afflictions and at the approach of the most terrible of all temporal evils Death it self Men are most apt to be taken with Fancies and Appearances when they are wholly at Ease and flush in the World and have hope or some prospect of great things in it then they are apt to fancy things according to their Appetites and fondly to believe that that will be which they desire may be But when Death draws nigh they have nothing to encourage such imaginations and then usually their Fancies vanish they come to discover their folly and deceitfulness they judge quite contrary to what they did before they then see those things to be real which they counted but Fancies and those things to be but Fantastical which they had thought to be real Now at such a time as this the Faith of a Saint saving what desertions or Temptations may occasion in particular instances is ordinarily more-strong and active as his judgment of earthly things is more true when he is leaving them so his apprehension of heavenly is more clear when he draws nigh to them the approach of Death proves an enlivening to his Faith he hath the fairest view of the Crown of Glory when his Lord is about to set it on his head the same thoughts indeed he then hath which before he had only more clear and affecting they are at the last there being less to interrupt or discompose him It were hard to say that all the Comforts and Joyes of dying Saints and Martyrs have been meer Delusions and Cheats and yet so they must be if the apprehensions they have had of heavenly things were but Fancies and Ravings But to pass this by it will sufficiently evince the reality of a Christians Faith if we can make it appear that the
of obedience whereby the work of purifying and cleansing the whole person may be carryed on toward perfection see 2 Cor. 7.1 1 Thes 5 2â— 1 John 3.3 And he who is constantly engaged in that work with success will see the folly and vanity of any other pretended way for the purging of sins here or hereafter The consequent of these things is peace with God for they are assured pledges of our justification and acceptance with him and being justified by Faith we have Peace with God and where this is attained by the Gospel the whole Fabrick of Purgatory falls to the Ground for it is built on these Foundations that no assurance of the love of God or of a justified state can be obtained in this life For if it may be so there can be no use of Purgatory This then will assuredly keep the souls of believers in a contempt of that which is nothing but a false relief for sinners under disquietment of mind for want of peace with God SECT XI Some other instances of the same abomination I shall yet mention but with more brevity and sundry others must at present be passed over without a discovery It is granted among all Christians that all our helps our relief our deliverance from sin Satan and the world are from Christ alone This is included in all his Relations unto the Church in all his offices and the discharge of them and is the express Doctrine of the Gospel It is no less generally acknowledged at least the Scripture is no less clear and positive in it that we receive and derive all our supplies of Relief from Christ by Faith other wayes of the participation of any thing from him the Scripture knoweth not Wherefore it is our duty on all occasions to apply our selves unto him by Faith for all supplies Reliefs and deliverances But these men can find no life nor power herein at least if they grant that somewhat might be done this way yet they know not how to do it being ignorant of the life of Faith and the due exercise of it They must have a way more ready and easy exposed to the capacities and abilities of all sorts of Persons good and bad yea that will serve the turn of the worst of men unto this end An Image therefore must be set up for common use instead of this spiritual application unto Christ for relief and this is the making of the sign of the Cross Let a man but make the sign of the Cross on his forehead his breast or the like which he may as easily do as take up or cast away a straw and there is no more required to engage Christ unto his assistance at any time And the vertues which they ascribe hereunto are innumerable but this also is an Idol a teacher of Lies invented and set up for no other end but to satisfie the carnal minds of men with a presumptuous supposition in the neglect of the spiritually laborious exercise of Faith an Experience of the work of Faith in the derivation of all supplies of spiritual Life Grace and Strength with deliverance and supplies from Jesus Christ will secure Believers from giving heed unto this triffling deceit SECT XII One thing more amongst many others of the same Sort may be mentioned it is a notion of Truth which derives from the Light of Nature That those who approach unto God in divine Worship should be careful that they be pure and clean without any Offensive defilements This the Heathen themselves give Testimony unto and God confirmed it in the Institutions of the Law But what are these defilements and pollutions which make us unmeet to approach unto the presence of God how and by what means we may be purified and cleansed from them the Gospel alone declares And it doth in opposition unto all other ways and means of it plainly reveal that it is by the sprinkling of the blood of Christ upon our Consciences so to purge them from dead Works that we may serve the Living God see Heb. 9.14 chap. 10.19 20 21. But this is a thing mysterious nothing but spiritual Light and saving Faith can direct us herein Men destitute of them could never attain an Experience of purification in the way Wherefore they retained the notion of Truth it self but made an Image of it for their use with a neglect of the thing it self And this was the most ludicrous that could be imagined namely the sprinkling of themselves and others with that they call Holy Water when they go into the places of sacred Worship which yet also they borrowed from the Pagans So stupid and sottish are the minds of men so dark and ignorant of heavenly things that they have suffered their Souls to be deceived and ruined by such vain superstitious Trifles This Discourse hath already proceeded unto a greater length than was at first intended and would be so much more should we look into all parts of this Chamber of Imagery and expose to view all the abominations in it I shall therefore put a close unto it in one or two instances wherein the Church of Rome doth boast it self as retaining the Truth and Power of the Gospel in a peculiar manner whereas in very deed they have destroyed them and set up corrupt Images of their own in their stead SECT XIII The first of these is the Doctrine and Grace of Mortification That this is not only an important Evangelical Duty but also of indispensable necessity unto Salvation all who have any thing of Christian Religion in themselves must acknowledg It is also clearly determined in the Scripture both what is the nature of it with its causes and in what acts and duties it doth consist For it is frequently declared to be the crucifying of the Body of Sin with all the Lusts thereof For Mortification must be the bringing of something to death and this is sin and the dying of sin consists in the casting out of all vitious habits and inclinations arising from the Original depravation of nature it is the weakning and graduate extirpation or destruction of them in their roots principles and operations Whereby the Soul is set at liberty to act universally from the contrary principle of Spiritual Life and Grace The means on the part of Christ whereby this is wrought and effected in believers is the communication of his Spirit unto them to make an effectual application of the vertue of his death unto the death of sin for it is by his Spirit that we mortifie the deeds of the flesh and the flesh it self and that as we are implanted by him into the likeness of the death of Christ By vertue thereof we are crucifyed and made dead unto sin in the Declaration of which things the Scripture doth abound The means of it on the part of Believers is the exercise of Faith in Christ as crucifyed whereby they derive vertue from him for the crucifying of the Body of death And this
or observing the Duties required abiding in the Exercise of Christian and Conjugal Graces wherein they continue to be employ'd Here to speak distinctly we are to look upon the Persons and their Exercises Gagneius Estius 1. The Persons Some following the vulgar would have the word rendred singularly if she continue or remain as conceiting there is nothing Antecedent to agree with a Plural Verb But it is certain that the Original word is in the Plural Number by the full consent of all Copies as Beza notes so that there can indeed be no ground for that conceit The generality therefore render it Plurally according to truth as we do If they continue abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain persist or persevere noting the necessity of being constant in holy duties But then of those who render the word thus 1. Some as the Ancients c. * Syriac Aethiopic Hierom c. Estius c. refer it to the children brought forth expounding it of their abiding in the exercise of the following Graces But this doth no way please the most judicious modern Expositors any more than some of the Ancients as not so consonant to the Context wherein we have nothing of children And therefore a Learned Protestant ‖ Chamiâ—r doth justly wonder it could come into the mind of any who understand Greek Be-like they took it to respect the generation of children if they by the Mothers care did continue in the faith c. But these did not well consider that the compound werd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 child-bearing is of the Singular Number Waltheri Harmonia When therefore this Verb Plural hath Two Nouns going before it i. e. the Woman and child-bearing we should look to which of the Two continue may be best accommodated If to the word child-bearing what more uncouth Then the Paraphrase would thus trip The Women shall be sav'd in child-bearing if child-bearing continue in the faith c. Who then that duly weighs the thing would refer the Verb continue unto the Person namely the Woman and not to child-bearing which is her allotted work or Function Besides if it should be expounded of her childrens perseverance in Grace it would follow That a godly Mother who had faithfully done her duty towards her children would endanger her own salvation should her children prove untoward and impenitent Whereas this were contrary to Scripture which doth engage both Parents Fathers as well as if not more than Mothers in the pious Education of their children and doth clear godly Parents having done their own duty from being chargeable with the guilt of their children when they perish through their own personal default k Ezek 18.3 Calvin So that tho too often the wickedness of children may be imputed to the Parents neglect yet certainly the righteous God will accept of the faithful Mothers discharging of her own duty tho her children do wickedly miscarry Wherefore 't is most rational yea necessary to refer it as most do 2. To the woman and not to her children to pious Mothers and not their Off-spring Nor is there sufficient warrant considering it is in contexture with the Womans proper Office of child-bearing to take in both Parents as Chrysostome thinks * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. Adv. vitup vit Monastic Enallagen Numeri And however the Verb continue be of the Plural Number that is easily understood by an Hebraism frequent in the New Testament or a Figure very usual in sacred and civil Authors both Greek and Latin suddenly to pass from one Number to another when there is an agreement in the Structure with somewhat understood So here from the Singular to the Plural as before in this very Chapter from the Plural to the Singular speaking of Women ver 9 10. to speak of Woman 1 Tim. 5.4 See 1 Cor. 4.2 Gal 6.1 c. ver 11. and again in this Epistle l from a Widow in the Singular to speak of Widows in the Plural Let them learn to shew piety at home Where in like Construction a Noun Collative singular is joyned to a Verb Plural Woman noting the Sex may be conjoyned with either Number Glassii Gramat Sacra it being a Grammar-Rule That a Verb of the Plural Number is joyned to a Noun of the singular be sure when the Noun is Collective or Indefinite and the reason of the Construction is of it self plain because the Singular Number doth indeed comprehend in it the plurality of the Collective Noun And the reason of the Apostles sudden transition here might be because he had briefly discoursed of the Office of all Christian Women ver 9. But Collectively under the Noun Woman he saith emphatically of Christian Wives if they continue constant noting the whole body of Christian Wives who passing through the pangs of child-bearing as the allotment of God do 2. Exercise the Graces proper to such who mind their eternal welfare by persevering in their Christian walk suitable to their high Calling and holy Profession being qualified and adorned with Faith Charity Holiness and Sobriety those rare Jewels which in the sight of God are of great price And the last of these which some render Modesty or Chastity as a Species of Temperance the Apostle makes necessary to married Women as well as to Virgins * Beza Chamier Tho not as the Papists do ridiculously imagine that Matrimony is a Sacrament and doth confer Grace or that with the Papists we are to restrain the Graces in my Text only to the four Matrimonial Vertues opposite to the four Evils too often incident to a married state ‖ Bellarm. To. 2. de Matrim Sacram. viz. Fidelity in opposition to Adultery Charity to Enmity chiding and brawling Sanctity to Dishonesty or Lasciviousness and Rebellion of the Members Sobriety to Intemperance and Incontinence But I know no warrant we have to speak thus narrowly when 't is most rational to conclude that the Apostle doth respect Faith in Christ for Justification and Salvation and not only the Faith of Matrimony Charity or Love to Christ and his and not only Conjugal Love Holiness which becomes all Christians i. e. sanctification of the whole Inward and Outward Man and not only the peculiar sanctity of the Marriage-bed Sobriety noting that Moderation all who are Christs should be endow'd with m Gal. 5.24 and not only the continency of a Wife So that I shall take these Graces in their Exercises comprehensively as relating to a Christian Conversation in the general and a Marriage-state in special Thus having been took up much longer than I wish'd in obviating the difficulties which some cast in the way to the clearer explanation of the Terms in my Text I shall be straitned in speaking to the Deductions from it as to the present solution of the case propounded by reason I want that dexterity some others might have used I beseech you bear with me a while to touch upon Two or
Fancy or Error it may be made appear that his Practice is reasonable and well grounded he hath good cause to do what he doth His Practice is reasonable 1. In respect of Gods Command for that he hath to alledge for the reason of what he doth in pursuance of the glory he expects in the other World So long as he doth nothing in Religion but what God commands him he cannot justly be taxed with folly or unreasonableness it being the greatest reason to obey God in all things If indeed a man should add to Gods Word devise Worship out of his own Head contrive new means for his Salvation which God hath not appointed and so be strict and punctual in things not enjoyned or should he be very exact in Ceremonials insist upon the Minutes of the Law and be more negligent of Morals the more weighty things of it he might be well charged with Folly for making himself wiser than God and thinking he better knew how to please him than he doth himself But let a man walk never so strictly if it be but according to the strictness of the Rule God hath given him it is no Folly in him If God commands us to walk Circumspectly a Eph. 5.15 to keep our Hearts b Prov. 4.23 to deny our selves and take up our Cross c Math. 16.24 c. it is reason we should do so though we had no other reason besides the Command If in Civil things the Command of Superiors in their Laws be counted a sufficient Warrant for the Obedience of Subjects though perhaps it may seem strange to Forreigners who have other Laws and Customs why should not the Law of the Governour of the World be Warrant good enough for the greatest Holiness and most strict walking though perhaps carnal men may think it strange †1 Pet. 4.4 or unreasonable 2. In respect of their own Faith which requires such Holiness 1. Serious Holiness is most agreeable to the â—â—â—ect of their Faith that great good they expect in the future Life The holiest Practice sutes best with the highest hope it is but reasonable that they that expect to live in Heaven should live answerably while on Earth they that hope to be perfectly holy there should be as holy as they can here it ill becomes them to lead sensual Lives now that look for spiritual Enjoyments then to live like Beasts or but like Men that hope hereafter to live with God and to neglect him at present whom they hope to enjoy at last 2. It is serious Holiness which must maintain Life in a Christians Faith A man can no longer maintain his Faith than while his Practice is answerable to it Jam. 2. last Faith without Works is dead Faith hath a respect to Commands as well as Promises or to the Condition of the Promise as well as to the Mercy promised now the Promise being made to Holiness as well as Faith though perhaps in a different respect a man cannot have a true Faith without Holiness not believe that God will save him if he walk not in that way in which God hath Promised to save him though men have not their Title to Heaven by their Holiness yet they cannot be saved without it Heb. 12.14 It is the qualification required in all that are saved and no man can be assured of his Salvation if he be not in some measure qualified and fitted for it It is certain that Holiness is a Condition though not of Justification yet of Salvation and therefore Faith wherever it is in the Life and Power of it provokes and stirrs a man up to the exercise of Holiness as being the way in which he must if ever attain to happiness Where a Promise is conditional it is Presumption to apply it with a neglect of its Condition and in this case the Promise doth no further encourage a mans Faith than the Command quickens his Obedience 3. Powerful Godliness in the practice of it is reasonable in respect of a Christians Peace he can no longer maintain his Peace than while he walks in the way of Peace and that is the way of Holiness Isa 57. last There is no Peace to the Wicked may we not say as to the sence of Peace nor to Saints neither so long as they approach to them that are Wicked and live not like Saints Believers experience in themselves that when they neglect holiness they wound their Consciences weaken their Faith and Hope lose the sight of their Interest in Christ and Heaven expose themselves to Gods displeasure and the Reproaches of their own hearts and are many times filled with trouble and bitterness or as the Prophet Isa 50.10 Walk in Darkness and have no Light and is it not then most reasonable for them to take heed of any thing that may break their Peace and to labour so to walk as that they may best secure it if some single gross Sin causes broken bones and doleful complaints and lamentable cries in the choicest Saints have they not cause to walk as circumspectly as they can and keep up in themselves the Exercise of Grace that so they may keep their Peace too And so upon the whole the most striâ—â— and Severe Obedience of a Christian is far from unreasonable when Gods Command warrants it his own Faith calls for it and he cannot enjoy his Peace without it 3. That a Believers comforts are reall not fantastical or delusive I deny not but the delusions of Satan especially transforming himself into an Angel of light or the deceits of mens own hearts may sometimes impose upon them and pass with them for divine Consolations thus carnal men who mistake their State and apply those Promises to themselves which belong only to Gods Children may usurp the Saints Priviledges as if they had a right to them and so speak peace to themselves when God doth not speak peace and when they walk in the Imagination of their own hearts Deut. 29.19 But it follows not that no comforts are true because some are false or that the comforts of the Saints are not reall because those of Hypocrites are but imaginary We may say therefore that the Comforts of Religion are then reall 1. When they are wrought only in Souls capable of them such as have Faith and Holiness already wrought in them are reall Saints persons justified and sanctified for others carnal men unbelievers whatever they profess whatever shew they make are not yet capable of Gospel Consolations as not having a right to any Gospel Promise or Priviledge from whence such Comforts are wont to flow 2. When they are wrought in a Regular way by the Spirit as the principal Efficient and the Word as the Instrument when the Holy Spirit applyes the Promise to those to whom it belongs and thereby comforts them they that are qualified according to the Scripture experience the comfort of the Scripture the Spirit speaks in their hearts what he speaks in the
this in our selves and then How we may evidence it in others 1. How may a Believer experience in himself that that Serious Godliness he lives in the Practice of is more than a Fancy 1. See that your Religiousness came into you the right way was wrought in you by the Word of God the power of which ye have found changing your Hearts and reforming your Lives When men leap into Religion they know not how can give no account to themselves of their Conversion or Reformation that the Word which is the Ordinary means God useth in converting Sinners hath had any influence upon them in working such a change it is suspicious that what they take to be Godliness in themselves is not reall that which is unaccountable is most like to be a Fancy True a man may not know the just time when God did work Grace in his heart nor the particular Word which was the Seed of it or which did first draw the heart to a closing with the Promise and subjecting it self to the terms of the Gospel he may not know when the new man was first quickned in him not be able to discern distinctly the first vital motions of Grace in his Soul some may have been wrought on in their Education by which they have been restrained from more gross Sins and influenced to some diligence in Religious duties and in them the passing from one extream to the other from a state of Nature to a state of Grace may not be so remarkable and therefore not so easily discerned However a change they find and that the Word hath wrought it whch they have experienced Effectual in many things it hath been the means at one time or other of enlightning their minds melting their hearts exciting their affections directing their ways and refreshing their Spirits though they cannot say what truth wrought the first degree of Grace yet they can say such and such truths have had an influence upon them and promoted the work whenever it was wrought such a Command quickned them to their Duty another brought them off from some evil way another helped them when they were tempted such a Promise supported them when burdened eased them when troubled or comforted them when cast down and so what good they have done the Word hath put them upon it what evil they have escaped that hath kept them from it what refreshment they have had that hath brought it in They know they are in their journey to Heaven and that they do not Dream that they are so because if they cannot tell which was absolutely the first step they took in the way yet they are sensible of many Stages they have travelled many removes they have made what accidents have befallen them what difficulties they have met with what Guide they had what directions were given them their journeying agrees with the map of their way the Word hath been a light to their Feet and a Lamp to their Paths * Psal 119.105 that hath still gone before them and conducted them in their march and their steps have been ordered according to it †Psa 119.133 they have not taken up a Religion at a days warning not passed from being prophane and worldly to be even superstitiously strict all upon a suddain without being able to give a reason of so great a change Look therefore to the way of Gods working upon you and the means he made use of in it and though you cannot trace the workings of his grace in all the particular steps he hath taken yet ye may conclude it to be his Work and not your own fancy because it was wrought in his way and by his Word which is his usual Instrument in it 2. See to your Faith as to the Foundation of it and the Effects of it that it be rightly grounded and rightly qualified built upon the Word and fruitfull in good works 1. See to the Foundation of it that it be the Word it self and not your own mistakes about it When men misunderstand the Scripture and so believe it they Build on their own Errors not Gods Truth and then what they call Faith is but a Fancy as not being grounded on the Word of God but their own Conceits See therefore that ye rightly understand what ye profess to believe and know the mind of God in the Word and so indeed believe what he speaks not what you imagine See that your Faith respect Commands as well as Promises Duties as well as Priviledges what you are to do as well as what you are to expect God joyns both together and if you seperate them you set up a Conceit of your own instead of his Truth Take heed of believing Promises as absolute when they are conditional or when made with some limitations or restrictions or when they suppose the use of some means prescribed by the Command in such cases men may think they believe when they do not there being no right Object for their Faith they believe what God never spoke This fallacy appears when men apply Promises to themselves but overlook the Condition or the Command annexed as suppose believe they shall be Pardoned though they never desire to be purged shall find mercy though they do not forsake Sin contrary to the tenour of the Word Prov. 28.14 or that they shall see God though they do not follow after holiness contrary to Heb. 12.14 And so when they believe one promise and not another the Promise of Justification but not of Sanctification when yet there is a connexion between them and to whom one belongs the other belongs too In a word let your Faith take in its Object in the whole Latitude there being the same reason Gods Authority for your believing one truth as well as another 2. See to the Effects and Fruits of it the reality of it must be proved by the fruits of it a Barren Faith is a dead Faith and indeed if any Faith be a Fancy it is the Faith of those that live destitute of Holiness and under the Dominion of Sin and yet expect Eternal Salvation bring forth no Fruit to Holiness and yet hope the End will be Everlasting life Faith will work as long as it lives and where there is no Fruit you may be sure there is no Root if it Act not it lives not 3. Therefore look to your Obedience too not only that it be as in the former but that it be Right and such as it should be that is Regular Vniversal Spiritual for otherwise it is not reasonable 1. Regular such as the Word of God calls for and hath its warrant from thence whatsoever we do in the things of God and what we would have look'd on as Acts of Obedience should be done with a respect to Gods Commands and not of our own heads Obedience it is not if it be not Commanded Men may do many seemingly good things and place Religion in them and think they please God by
Word by the Rod as Shepherds let loose their Dogs to hunt the stragling Sheep into their Bounds As Parents use Bug-bears to make their Children run into their Arms all in Love and to keep them in it by keeping them from excursions XI Another Means to keep our selves in the Love of God is to keep in our Hearts a quick sense of the Pardon of Sin of the wonderfull love of the Lord to a poor sinfull Soul to pardon great and many sins This puts such an Obligation upon a Sinner that he cannot chuse but express his great love to the Lord for it See a famous Instance of this in Mary Magdalen who having received this great Mercy from the Lord Luc. 7.38 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came where he was in Simon the Pharisees house kneeled down at her dear Saviours feet and instead of Water her Eyes were Ewers and she wept tears upon the feet of Christ and washed his feet with them so abundant were they and then instead of a Towel she wiped his washen feet with the hair of her Head and not only so but kissed his feet All which thô the envious Pharisee blamed yet the Lord Jesus allowed and highly praised with tart reflexion upon the proud Pharisee who omitted those Civilities which that humble loving Convert performed Moreover the Lord that knew her Heart testifies for her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she did it all in much love to him for the forgiveness of her many sins 1. Because Forgiveness of Sin is an act of the greatest Grace condescension and kindness of God to a poor Soul Because by the guilt of Sin a Soul is bound over to eternal Death and Wrath in Hell there to make satisfaction which will be ever a doing and never done Pardon of Sin loosneth the Sinner from that by Christs satisfaction for him 2. Because every one thus Pardoned Psal 51.12 Vphold me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy ingenuous or generous Spirit is made truly sensible of the Kindness of God to him in it and by converting Grace hath an ingenuous and noble Spirit created in his heart that will never suffer him to forget it nor think he can ever sufficiently prize or express it XII A further Means to keep our selves in the Love of God is not only to love the Lord but to keep up our Love to him to the height Such a love as the Bride and Bridegroom have to each other which is brisk and highest then Jer. 2.2 Rev. 2.4 5. I remember saith the Lord the love of thine espousals And again I have somewhat against thee because thou art fallen from thy first love repent and do thy first works The Lord commands our Love towards him in the most intense degree of Affection with all the heart with all the soul with all thy might Cum omni valdè tâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy utmost power Deut. 11.1.13.22 Cap. 19.9 Cursed be the deceiver that hath this Male in his flock Mal. this Masculine Love and yet giveth God the lame and the lean The highest Love of the Soul is a Present for the greatest King in the world Therefore labour to keep up thy Love to the height towards God Thou canst never be excessive in thy Love to God to the Creature thou mayst and commonly art But behold the perversness of Man in this Affection We stint our Love to God where it should know no bounds nor measures and we are boundless in our love to Creatures which alwayes ought to be bounded XIII If we will keep our selves in the Love of God let us labour to grow in Grace and to carry on the work of it in our Souls to the highest perfection This is grounded upon the Verse immediately before the Text viz. Ye beloved building up your selves in your most holy Faith where the Participle building agrees with the Verb in the Text keep your selves in the love of God Noting this growth in Grace and Knowledge to be an effectual means to keep our selves in the Love of God Whether we understand this Clause building up your selves in your most holy Faith to be understood of the Doctrine of Faith or the Grace of Faith or of both for we cannot well sunder them they being helps to each other according to that of Peter who puts them both together to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and this is a Soveraign Remedy against falling away 2 Pet. 3.17 18. Now there is good reason why our growth in Grace and particularly in Faith is a principal means to keep our selves in the Love of God 1. Because the Power of God goes with Faith to keep us firm unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are kept thereby as with a strong Guard 2. Because by building up our selves in our most holy Faith we please God without Faith we cannot do that and we gain upon his Love for we are in the way of God and doing his Will this is the Will of God even our Sanctification He that hath my commandments and doth them Joh. 14.21 he it is that loveth me and he that loveth me my Father and I will love him Joh. 15.9 10. As the Father hath loved me so have I loved you continue in my love If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love XIV A great Means of keeping our selves in the Love of God is this to Pray in the Holy Ghost ver 20. the verse after my Text Now we shall see how forcible and cogent this means is Consider 1. All good things come from God Jam. 1. Prayer is the Key of Gods Closet and Treasury we are meer Beggers and have nothing of our own but are fain to beg our daily Bread of God who keeps us from Hand to Mouth God will have it so because he will have us know to whom we are beholding for all Moreover he Loves to see our Face and hear our Voice and the oftner the more welcome And this he doth as tender Fathers use to do with their Children who know what they need but will have them come to them for all with bended knees for their Fathers Blessing nor shall they come in vain 1. For the Lord commands it and approves it Mat. 6.9 2. He hath annexed great Promises to Prayer 3. Even the Holy Spirit Rom. 8.15 26 27. And hath given us a Mediator to Intercede and plead for us by Office Heb. 4.15 16. and this is the great Office of his High-Priest-hood Heb. 2. two last verses By all which we see how seasonably the duty of Prayer and the Priviledge of Prayer is here annexed ver 20. to keep our selves in the Love of God How can Friends maintain their Amity without frequent converse Abraham was called the Friend of God Jam. 2.23 Gen. 18.17
spiritually Bone of each others Bone and Flesh of each others Flesh Ephes 5.25 to vers 33. ¶ We maintain our Communion with Christ not only by Eating with him Joh. 6.53 to ver 57. but also by Eating of him ¶ God the Father calls us into Fellowship with his Son Jesus Christ our Lord. Ephes 3.12 ¶ Christ is said to dwell in our Hearts by Faith and by his Spirit also for he that hath not the Spirit of Christ is none of his Heb. 3.14 This our fellowship and Communion with Christ is evidenced by our Perseverance in Grace firmly to the End This our Fellowship with Jesus Christ is confirmed by the Sacraments 1. He that is Baptized into Christ hath put on Christ Gal. 3.27 2. By the Supper which is therefore called the Communion because the Saints gather together in that as the highest act of their Fellowship with the Lord and with one another 1 Cor. 10.16 The Bread that we break is it not the Communion of the Body of Christ The Cup that we bless is it not the Communion of the Blood of Christ The Children of God walking in the light have thereby fellowship with Christ and one with another 1 Joh 1.7 As Christ is God and Man in one Person so we have fellowship with him in both Natures 1. In his Divine Nature 2 Pet. 1.4 2. In his Humane Nature Heb. 2.14 Partaking with him in the same Flesh and Blood ¶ In the Spirit He that is joined to the Lord is one Spirit 1 Cor. 6.17 Rom. 8.11 There is one Body and one Spirit Eph. 4.4 ¶ In Afflictions Phil. 3.10 That I may know the fellowship of his sufferings being made conformable to his death ¶ We have Communion with Christ in Glory Rom. 8.17 18. If so be we suffer with him that we may be glorified together Who shall change our vile Body and fashion it like to his glorious Body So Joh. 17.21 22 23 24. ¶ In all good things Wisdom Righteousness Redemption Faith 1 Cor. 1.30 Repentance Regeneration Adoption Justification Sanctification and Spiritual Liberty All these are Benefits and high blessings communicated from the Father by the Spirit through the Purchase and Merit of Jesus Christ See that place it is very Pregnant 2 Cor. 5.17 and apposite 1. He tells you We know Christ no more after the Flesh Because that Dispensation is over we are now under the dispensation of the Spirit 2. Therefore If any man be in Christ he is a new Creature 3. Our Communion with Christ is not hereby lost but advanced Higher if any be in Christ he is a new Creature In Christ still and a New Creature by Christs Spirit working in us all new things and working out all old 4. All this is the Work of God in us and for us by the Son reconciling us and the Spirit perfecting us in the Ministry of Reconciliation ver 18 19.5 All this arose from Love ver 14. the Root of the Communion of Saints with the Blessed Trinity 6. As ye have heard founded in Union expressed in a Communication of all good things by Christ our Head and Husband with Reciprocation and returns of Love on our part in all the Acts of it by intire and Sincere Obedience also in mutual Interchanges of Dutyes respecting our fellow-members of the same Body This is so fully set forth by the Apostle Paul according to the Grace of God given to him that I need say no more about it but commend the reading of that whole Chapter to you 1 Cor. 12. from ver the 4th to the end I fear this Relation and Fellowship is little minded with the Dutyes of it by many that yet think themselves in the Body and presume of the Priviledges of it Mark these few things for your help 1. The differences of Gifts and Administrations Offices and Services in the Body Spiritual as in the Body Natural vers 4. 12. 2. All these coming from one Spirit and one Head Jesus Christ the Fountain Head of all ver 13. 3. That all these Gifts and Graces are divided to every member as the Lord pleaseth for the same use and end to profit withall without Schism without a conceit of self-sufficiency and unconcernedness for others ver 7. 11. 4. All this called Christ to shew the near and Blessed Communion of Saints ver 12. XVIII The last Means I shall name to you is in the words immediately following my Text Vers 21. in the same verse Which doubtless the Holy Ghost points us to as an Effectual means to keep our seives in the Love of God Reason 1. Because it is the Highest Act of Gods Love to us to bestow Eternal Life on us 2. The Lord that hath provided Eternal Life for us will have us alwayes walk in Expectation of it Gen. 49.18 Tit. 2.13 3. We have no Ground at all to expect Eternal Life from God without keeping our selves in the Love of God Rom. 8.23 compared with the last verse 4. We keep our selves in Gods Love by being found in such a State and in such a Way as leads to Life which is chiefly Faith and Obedience 5. Such as are found out of this Way and State are not Children but Strangers and Enemies therefore have no Reason to expect an Inheritance they have no Title nor Right to it Now a Son that 's Heir apparent by Adoption in Christ to such an Estate of Eternal Life in Heaven he will not only be alwayes in Expectation of it but will judge himself bound to study all the wayes he can possibly do to please God to keep in his Love and favour and withall fear and take heed of forfeiting the Love of God 1. Because it is an Act of Mercy and free Grace it is not a Debt or any thing thou canst challenge the Lord Jesus is sole purchaser Text. Rom. 6. ult The Gift of God is Eternal Life through Jesus Christ our Lord. 2. If we look for all as an Act of Mercy it will keep the Soul humble Jam. 4.6 1 Pet. 5.5 and thankful Such a frame of Soul the Lord loves and favours Micah 6.8 2 Cor. 4.18 chap. 5.1 3. The Prospect of Eternal Life will keep us from being much enamoured with this Life which is Vain and Sinful and Sorrowful and Transient 4. The Prospect of a better Life will make us prepare for it 1 Tim. 6.12 Rev. 21.2 Phil. 3.12 13 14. and lay hold on it 2 Pet. 11.12 13 14. By Watchfulness as the wise Virgins Math. 25.4 10. By Constancy in our course and race 1 Tim. 6.19 By casting away every Clog Heb. 12.1 2. 5. Because all Creatures wait for this Glory and are Rom. 8.19 in earnest Expectation of it 6. Because all Saints have ever lived up to it 1 Thes 4. ult Heb. 4.1 9 Heb. 6.19 20. this is the Haven of their rest here they cast Anchor with this they comfort themselves for this they groan
duely on it and then walk worthy of it Now this Love of God I cannot more compendiously declare than by that of the Apostle Ephes 1.3 c. Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ c. In which ye are to observe six remarkable things in Gods blessing of us for which we are to bless him 1. That God the Father of Christ is the Author of all our Blessings especially of Spiritual Blessings Election Redemption and all that flow from thence are given us upon the account of Christ by whom God becomes our Father that is by Adoption by which we have the right of Inheritance that is Salvation 2. That by the word Blessings he includes all things pertaining to Salvation because he saith with all spiritual Blessings alluding to Gods Promise made to Abraham in Christ saying In thee shall all the Nationss of the earth he blessed And therefore he will give the consummation of this Blessing at the day of Judgment to his Elect saying Come ye blessed of my Father receive the Kingdom prepared for you i. e. from his Everlasting Love ver 6. 3. That the Father loves and blesseth us that is his Chosen ones and none else Vers 4 5. who declare themselves such by their Faith and Holiness and Love vers 4. 4. That these Blessings are principally Spiritual Blessings such as the Elect only receive in a peculiar and distinguishing way and that under two Considerations 1. They are not carnal Blessings though the Father denyes not these to his Children for which his Child must bless him but here they are called spiritual because chiefly such 2. They are not common spiritual Blessings neither such are temporary Faith Heb. 6. 1 Cor. 13. a great degree of Knowledge even in Spiritual things yea a taste also of the Holy Ghost and the Beginning of a pious Life c. But only saving Grace and Eternal Glory the Fruit of Eternal Election for all other spiritual Blessings follow and flow from that as the true Knowiedge of God a living Faith effectual Calling Justification Sanctification a Christian Life Love to the Saints and Life Eternal this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Blessing as containing and comprehending all fully and perfectly 5. But there is one thing more to be noted from that word in heavenly places For as carnal Blessings have their Beginning in the Earth and there they end so heavenly Blessings come from Heaven and terminate there in Glory without end Therefore we render it in heavenly places because it notes the Place of it which is Heaven where Christ is exalted in Glory as our Head to communicate and accumulate all spiritual Blessings on his elected and redeemed Members There it 's said Cap. 1.19 to Vers ult in heavenly places in Christ All this is amplified in this first and more particularized in the second where he saith He hath quickned us together Ephes 2.4 5 6. and raised us up together and made us sit together with Christ in heavenly places All this is an high act of Divine Love toward us By which three things here and in Heaven all Grace and Glory is meant and that Saints do partake of them with and by Christ And this leads to a 6. Sixth thing wherein the Love of God to us is declared in the place afore cited Ephes 1.3 4 5. viz. in Christ by which is assigned the material Cause of all Spiritual Blessings namely Christ as Mediator and High-Priest 1. We are blessed in Christ i. e. for Christs sake and upon his account 2. In Christ by the Merits of Christ by his Obedience Passion and Death 3. In Christ as our Head from whom as such all our Blessings flow in our Souls and Bodies therefore is he called the Lord our Righteousness Jer. 23.6 1 Cor. 1.30 That is in the Person of Christ We are raised with him and sit in Heaven with him i. e. We are counted raised and sitting there by his Dignity and Glory as our Head By this Imputation the Papists Justification by Inherent Righteousness is fully confuted Also we have infinite Priviledge and Comfort that the Lord Jesus is made to us his members Righteousness and Holiness which can never be had any other way either within us or without us but in Christ our Head only and there only it is perfect and sure and all this in love For the Father hath demonstrated his love to Christ for this his undertaking and his love to us because he appointed him for us and accepts us in him Ephes 1.3 4 5 6. This is the first Branch of the fifth Use of Studying the Love of God to us in Christ in all the Causes of it and in all the Parts of it For this is a strong Motive to keep us in this Love to understand it and to believe it and to walk up to it 2. The second Branch To understand and practise our Love to the Lord answering his Love to us 1. Understand what Love that is wherewith we are to love the Lord and whereby we keep our selves in his Love to us Matth. 22.36 37. In order unto this ye are to know that the whole Worship of God consists in the Love of God Hence Ambrose saith The Love of God is the form of all Vertue yea the Head and Foundation of all true Religion The end of the Law is Love out of a pure heart a good Conscience 1 Tim. 1.5 and Faith unfeigned There are three things that are in true Love 1. To be affected with a desirable Object upon our knowledge of it to be good 2. To be carryed out strongly in our Desires after it that we may be united with it 3. When we enjoy it to Rejoyce in it and to rest in it as in our End and Center of our Desires This the word signifies in the Original Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rest greatly in the enjoyment of the thing beloved as Etymologists have it Phavorinus c. So true Love contains in it Affection Desire Joy as the Beginning Progress and End of it and this will be perfect in Heaven and our Perfection and Happiness In this Love outvyes all other Grace 1 Cor. 13. We have an excellent Saying of St. Augustin to this purpose Tom. 4. libro de substantiâ dilectionis Cap. 6. This is then the rest of the Soul when it is fixed by the Love of God as to its desire nor desires any thing or Object besides but having got possession of that which it desires is wholly taken up with the Delight of it and is happy in the secure enjoyment of it Whence we are to learn wherein the true Nature of our Love of God stands that the Heart rest in the enjoyment of what it desires which it can do in nothing else And only our Love to God is true
John 20.17 Go in my Brethren and say to them I ascend to my Father and your Father to my God and your God A power to spirituallize carnal affections Col. losâ— 3â— â— If ye then be risen with Christ seek those things which are above where Christ sitteth at the right hand of God set your affectiâ—n on things â—bove and not on things upon the earth Finally a power to conâ—â—rm and establish the soul in Grace for Christ being â—â—ised from the â—ead diâ—th no 〈◊〉 death hath no more dominion oâ—er him and they that are once really quickened by him shall never more become dead in sins and 〈◊〉 passes but shall continue faithful to the death and may confidently expect a joyful resurrection Christ is risen as the first fruits of them that slept 1 Cor. 15.20 Therefore there will be an Harvest at the end of the world when all the bodies of the Saints that were sown in Corruption shall be raised in Incorruption that were sown in dishonour shall be raised in Glory 6. Growing in the Knowledge of Christ implies greater satisfaction aboue his imputed righteousness The Apostle having spoken of the excellency of the knowledge of Christ presently declares his desire to be found in him not having his own Righteousness but that which is through the Faith of him the righteousness which is of God by Faith Phil. 3.9 This righteousness of Christ is called the righteousness of God Because 't is that which God accepts and upon the account of which he justifies the ungodly moreover Christ himself is Jehovah the true God else his obedience and sufferings would not have been sufficient to have been our justifying Righteousness * Cur insane Sophista assâ—ris dilectionâ—m spem alias virtutes scio has esse insignia Dei dona divinitus mandata per Spiritum sanctum in nostris cordibus excitari ali Scio fidem sine his donis non â—xistere Sed nunc nobis quaestio â—st quid cujusque proprium sit Tenes manu varia semina non autem quaero quae cum quibus conjuncta sint Sed quae cujusque propria virtus Hic aperte dic quid faciat sola fides non cum quibus virtutibus sit conjuncta Sola fides apprehendit promissionem credit promittenti deo deo porrigenti admovet manum et accipit hoc proprium soliuâ— fidei opus est Charitas spes patientia habent alias materias circaquas vâ—rsantur habent alios limites intra quos consistunt non enâ—m complectuntur promissionem sed mandata exequuntur Luther Tom. 2. in Gen. p. 57. a. This Righteousness is said to be imputed and imputed by the Lord himself and that without works and this Doctrine was preached in the Old Testament by David as well as in the New by the Apostle Paul Rom. 4.6 Nay as Christ is called the Lord our Righteousness Jer. 23.6 So Jerusalem the Church is called after her Husbands Name the Lord our Righteousness Jer. 33.16 to shew the reality of the imputation of this righteousness and the real and blessed benefits that follow upon it T is by this righteousness applyed by Faith that we are justifyed from all our Transgressions of the Law and from our sins against the Gospel That guilt which we have contracted by our impenitency and unbelief which are sins against the Gospel can be removed out of Gods sight only by the righteousness by the blood and death of his Son All Justification therefore before God whether our sins have been against the first or the second Covenant is purely meerly by this righteousness of Jesus Christ whereof Faith is medium applicationis a means to apply Oh the compleatness and perfection of this Righteousness of Christ there is no need of any addition He is called the Sun of Righteousness and therefore in the business of Justification all other righteousness should vanish as the Stars do at the Sun rising Let Satan rage let Rome deride and reproach this Article of imputed righteousness must stand or the Church will fall And the better Christ is known the more confidently shall we own his righteousness 7. Growing in the Knowledg of Christ implies a more constant and fiducial eying of his Intercession and the pity and compassions of him that intercedes Believers should better know this Friend and Advocate in the Court of Heaven who always appears for them there He presents to his Father what he did and suffered upon Earth and how effectual is this on the Churches behalf Though the head be in Heaven yet he is mindful of his Members on Earth and is ready to plead for them here is the ground of boldness in coming to the Throne of Grace for we have a great high Priest that is passed into the Heavens Jesus the Son of God Heb. 4.14 16. Here is the reason why the Saints Prayers are so mighty and prevalent they are backt with the Intercession of Christ nay 't is upon this that the Apostle concludes believers Salvation to the uttermost Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever lives to make Intercession for them 8. Growing in the knowledg of Christ implies being better acquainted with his great Power and continual presence with his Church which is so nearly related to Him Behold All Power is given to him both in Heaven and Earth at his Name every knee does bow and every tongue if it will speak truth must confess that Christ is Lord. He is the blessed and only Potentate the King of Kings and Lord of Lords The mightiest Monarchs are more under his Power then their meanest Slaves are under theirs He has all the reprobate Angels in a Chain the Key of Hell is in his hand he commands all there and in Heaven the elect Angels are his Ministers to fulfil his pleasure He is indeed exalted far above all Principality and Power and Might and Dominion and every name that is named not only in this World but also in that which is to come Eph. 1 21. Now this Lord who is so powerful has assured his Church which is his Spouse nay his Body that he will be with her always to the end of the world Mat. 28. ult The Church therefore in spight of Earth and Hell shall last while the world lasts Let fear give way and Faith increase Believers may contemn their proudest adversaries See Zions carriage towards Sennacherib the great King of Assyria Esa 37 22. The Virgin Daughter of Sion hath despised thee and laughed thee to scorn the Daughter of Jerusalem hath shaken her head at ther. 9. Growing in the knowledg of Christ implies a better understanding him as Mediatour of the new Covenant so he is called Heb. 12 23. On this Covenant pardoning mercy renewing grace and eternal glory are promised Earth and Heaven the Creature and the Creator himself by himself are made over to Believers Now you must know that
in his Spirit upon the consideration of Gods work both for their number and for their wisdom Psal 104 24. O Lord how manifold are thy works in wisdom hast thou made them all They are very many yet all very good notwithstanding their multitude and variety God miscarried in none there is an impress of wisdom upon them all 3. God governs all things powerfully where the word of a King is Solomon tells us there is power what power then doth the Word of God carry along with it He orders and rules turns and overturns things as he thinks good That is a notable and very comfortable place which we have Isa 33 11. The Counsel of the Lord standeth for ever and the thoughts of his heart to all generations The counsel of the Lord doth so stand as that all things shall certainly fall before it that rise up in opposition to it The counsel of the Heathen when contrary thereunto is brought to nought and the devices of the people are made of no effect As the rod of Moses prevailed against the rods of the Magicians so do the thoughts and counsels of God against all other thoughts and counsels that run counter and bid defiance to them Psal 135 6. Whatsoever the Lord pleased that he did in the Heaven and in the Earth and in the Seas and in all dâ—ep places Gods will obtains and hath the upperhand every where Down Man down Pope down Devil you must yield things shall not be as you will but as God will We may well say who hath resisted his will many indeed disobey and sin against the will of his precept but none ever did none ever shall frustrate or obstruct the will of his purpose for he will do all his pleasure and in his way Mountains shall become a plain Many men think and some say they will do what they will especially great men who are advanced in place and armed with power they love to be arbitrary stat pro ratione voluntas their will is their own reason and shall be other mens Law but to say I will have my will is a Speech too lofty for a Creature When they exalt their wills God can bind their hands and break their necks How resolved was Pharaoh he would do this and that I that he would Exod. 15 9. The enemy said I will pursue I will overtake I will divide the spoile my lust shall be satisfied upon them I will draw my Sword mine hand shall destroy them But God was full out as much resolved that as high and great and proud as Pharaoh was yet he should not have his will and God was too hard for him verse 10. Thou didst blow with the wind the Sea covered them they sunk down as lead in the mighty waters by the blast of God they perished and by the breath of his Nostrils they were consumed God did â—asily scatter and consume them as if they had been but dust or chaff the breath of Gods nostrils stopt the breath of their nostrils Nay God need not send forth a blast when he did but give a look the Host of the Egyptians was troubled When God hides his face from his people he troubles them and when he looks upon his enemies he can trouble them Nay more God cannot only bind the hands of men but he likewise can bind their wills yea and turn their hearts too as the Rivers of water He can make enemies to be at peace and Lyons to lye down with Lambs and Leopards with Kiddes and Egyptians to lend their Jewels unto Israelites yea he cannot only pacify them but reconcile them turning their enmity into friendship and their hatred into love Esau resolved to kill his Brother Jacob but he embraced him and fell on his neck and kissed him Observe that passage which plainly speaks Gods power over the Spirits and wills of men Exod. 34 23 24. Gods command there was this thrice in the year shall all your men children appear before the Lord God of Israel And his promise was this no man shall desire thy Land when thou shalt go up to appear before the Lord thy God thrice in the year The Jews were invironed with enemies and those enemies might very well desire their Land because it was a good and pleasant Land flowing with milk and hony and when all the males were gone up to Jerusalem and so the borders of the Country were left naked that was a fit opportunity for an invasion But saith God trouble not your selves do your duty go up when I bid you and I will take care and overrule in the case look you to your duty and I will look to your borders I will so order the Spirits of your enemies that not a man among them shall have any mind to give you a disturbance or to make an inroad into your Country And this may afford strong consolation to us in the very worst of times and when things are darkest that God whom we own and serve hath such a mighty and effectual influence upon the hearts and wills of men even of those that are his peoples most desperate and inraged enemies 4. God doth govern the world most righteously So the Text tells us Righteousness and Judgment are the habitation of his Throne It is true many times affairs are so mannaged and things at such a pass good men deprest so low and wicked men advanced so high vice encouraged and vertue frowned upon godliness trampled under foot and prophaneness rampant and triumphing that thereby some have been induc'd to question and deny a Providence and even good men have been stumbled as we may see in several precious and eminent Saints Joh Jeremy Habakkuk Asaph whose names stand upon record in the Sacred Scripture But it doth not become any of us to call the great and glorious God down to the bar of our reason nor to measure his dealings with our line It is not for us to be his Counsellors nor his Judges Rather where we cannot comprehend him let us adore him and give him the justification of faith still resolving with Jeremy to hold fast this conclusion Righteous art thou O Lord. And this is certain whatsoever advantages some wicked men may have as to temporal outward enjoyments yet even here good men have the better of them their lines are cast in more pleasant places so that they have no cause of envy nor complaint Have wicked men at any time the smiles of the world the favour of great ones waters of a cup full wrung out to them do they ruffle in Silks and glister with Jewels and abound with sensitive comforts The Saints though they be poor and afflicted and despised and counted the off-scouring of the world have the love of Gods heart which is most cordial better than wine and the graces of his Spirit which do outworth the gold of Ophyr and oftentimes the light of his countenance and beams of his favour which makes the most lightsome
Divine Perfections I. The many Doctrines which more immediately respect the Nature of God his Acts and Modes of Operation 1. More generally they are all such as represent somewhat of him who in all Perfections is infinite and infinitely above us God is a Spirit infinite infinite in his Essence or immense infinite in his existence or external There is according to the Conceptions we must form of God at least quoad nos a difference between Immensity and Externity Immensity denotes the Essence of God to be more large and comprehensive than can be measured but the import of Eternity is to be considered with regard to the Duration of the Divine Essence whence although we must assert the Essence and Existence of God to be so much the same that necessary Existence is included in the very Essence of God yet we may look on the divine Existence to be a pressior conceptus to that of the divine Essence for essence includes somewhat more than meer existence namely other perfections of the divine Nature which when considered as it fills Heaven and Earth and is infinitely beyond all without all bounds or limits 't is said to be immense but considered as enduring from everlasting to everlasting 't is Eternal The like of the other Attributes Thus our finite capacities may form some partial and inadequate Conceptions of these things but comprehend them we cannot If we look into any particular Attribute of God we are swallowed up as in a bottomless Ocean For there is not any one Divine Perfection that includes not in it Infinity the which is so far above us that we cannot reach unto it We cannot know him unto Perfection nor by searching find him out He is higher than the Heavens deeper than Hell longer than the Earth and broader than the Sea we cannot comprehend him His Nature his Attributes all his glorious Perfections being infinite are infinitely above us and seeing the Revelations made of God do after a sort represent somewhat of his glorious Nature they are not fully comprehended by us They point â—nto somewhat that is beyond us But to be more particular 2. God who is a Spirit Infinite is absolutely and simply One he is a pure Act but yet Three One absolutely and simply One God and yet Three Three Persons None can be more concerned in asserting the Oneness or Unity of the Godhead than the Christian how vehement soever the Mahometane Jew or Socinian may be in asserting the Simplicity and Oweness of the Divine Nature they cannot be more so than We are but yet a Trinity of Persons in the Godhead we must also affirm or our Religion is lost Whoever will but seriously acquaint himself with the Essentials of the Christian Religion will find that the believing a Trinity is as necessary to the being of our Religion as the believing the existence of God is to any Religion The Spirit of God has not only here and there expresly asserted the Doctrine of the Trinity but every momentous Doctrine of our Religion which is appropriate unto it as 't is Christian supposes it There are Three Fundamentals of our Faith all which conjunctly considered suppose a Trinity of Persons in the Godhead even God the Father God the Son and God the Holy Ghost There is the Fall of Man his Redemption and Sanctification God at first made man upright and gave him a Holy Just and Good Law which was sanction'd with the Promise of a glorious Reward and with the severe Threat of Divine Wrath and Indignation Do this and Live but in the Day thou eatest thou shalt die Man transgresses this Law and is obnoxious unto the Threatning he must die For God who is Infinite in all Perfections is a God of Truth and must accomplish his Word He is essentially just and righteous and must proportion the punishment to the nature of the Crime An Infinite God is offended his Law is violated and this by Man by Adam the Head of Human Nature and therefore 't is impossible that any escape Infinite which is on finite Worms Eternal Wrath unless the Justice of God be satisfyed by proportionable Sufferings in that nature that sinned But if there had been but One Person as there is but One God there could not be an Infinite Person to undertake for us That one Person who was offended would be alone able to satisfie his own Justice but he is angry he demands satisfaction from another and should he enter into judgment with us we should not be able to stand He demands satisfaction and is ready to consume us unless an Infi-Person interposes on our behalf should he himself begin to capitulate with us singly he would be so far from offering himself to satisfie himself for us that he would immediately let out all his wrath Thus we see that the Doctrines about mans Fall and Redemption do necessarily infer that there is God the Father who gave us a righteous Law and who is highly provoked by the violation of it and as a righteous Judge proceeds to condemn us unless satisfaction be made unto his Justice and that there being God the Son a Person distinct from the Father who is also God sent by the Father and who assumed Humane Nature in which he suffered and satisfied the Justice of the Father whereby fallen man is in a way of recovery thus mans Fall and his Recovery suppose two Persons But whoever will more closely attend unto this Point will find that God being as Holy as he is Just and Righteous is as much concern'd for the Vindication of the Honour of his Holiness as that of his Justice whence our Sanctification becomes as necessary an Antecedent unto our Salvation as our Justification Though Justification and Sanctification are in their own natures formally and really distinct yet are ever in one and the same Subject You may and must distinguish them from each other but cannot separate them And the Reason is because God is as Holy as he is Righteous and as much concern'd for the Glory of his Holiness as for the Glory of his Justice And therefore the Holy as well as the Righteous Will of God must be satisfied But such are the Corruptions of our Nature so strong and powerful and we so weak and feeble that unless some one Almighty be our help we shall remain under the power of Sin unsanctified and no way advantaged by the Redemption of Christ's Death 'T is true Christ has died but not to save us in but from our sins It was never the Design of Christ that men should receive any special Blessings as the fruit of his Death while they continue under the power of Sin Enemies unto him He has made a purchase of Heavens Glories but will give it to none but such as submit themselves unto him He will that we humble our selves before him and be holy or continue in the state of Condemnation in which we are all by Nature but Holy we cannot
the true Religion Though I am far from so loose and extravagant a Charity as to judge that Men may be saved in any Religion whatever if they do but live suitably to the Principles and Rules of that Religion when there are so many false so many Idolatrous ones so many which deny fundamental truths or maintain damnable errors Yet on the other side I am not so uncharitable as to confine true religiousness and consequently final Salvation to any particular sect or sort or party of Men professing Christianity to the exclusion of all that dissent from them True Religion is more affection and Practice than Doctrine or Nation and is seated more in the heart than in the head Men may be really gracious and so in truth religious in Gods account who yet differ in some things from others who are no less truly religious too There is indeed but one true Religion in the World but in that we must distinguish between principles and conclusions and those either nearer or more remote between fundamentals and superstructures and those either which touch the foundation or are farther from it between substance and circumstances things necessary or not necessary to the being or to the well being of Religion In some things they that are wise and godly may differ without prejudice to the Salvation of either Every truth is not necessary to Salvation nor is every error de facto Damning All Mens Light is not alike cleer nor are all Mens Minds equally enlightened some see more than others and some more clearly nor is every degree of Light which shall be for the perfection of Saints hereafter necessary while they are here in order to their Salvation There may be the unity of Faith in the main and of Love too where yet there is some disagrement about some things believed It is confessed that there is but one way of Salvation that of Faith and Holiness from which whatever by-paths of error leads Men aside they do at the same time carry them off from the end of Faith the Salvation of their Souls whatever is inconsistent with either Faith or Holiness is inconsistent likewise with Salvation But every difference or mistake about such truths as are not necessarily saving must not presently be looked upon as a false way or an error certainly Damning The way to Life is called the narrow way but is it therefore indivisible Is there no Latitude in it may not Two or Three or Four or Five go abrest in it Must all go in the self-same Track or Path May not several Paths be in the same great Road or run along by the side of it and lead to the same place which if sometimes they decline a little from the Road yet before the end fall in again with it and for the main are parallel to it It is as certain that truth is simplex error is multiformis truth is but one and error is various and whatever in the least deflects from truth must be a degree of error as it is that there can be but one perfectly strait Line between any two Points But may not a Line that divaricates a little from the strait one and is so far crooked run in again to it Doth any Saint on Earth attain to the whole of truth without any mistake so much as in lesser things Doth any keep exactly to the strait Line so as never to take a crooked step never in any thing to go off from it Some indeed may miss it in fewer things some in more and yet both keeping to what is necessary hit it in the main Some may go to Heaven more directly and with fewer wandrings when others may go farther aside and fetch a greater compass and yet at last arrive at it 2. Positively by Religious I understand those 1. Who as to the Doctrine of Christianity hold the head Col. 2.19 keep to that only foundation which God hath laid the Lord Jesus Christ though perhaps they may build some things on it which are not suitable to it Wood Hay Stubble 1 Cor. 3.12 such whose works shall be burnt yet themselves saved though with difficulty and as by Fire verse 15. such I mean therefore as own so much truth as is necessary to the Life of Faith and Power of Godliness and maintain no error which is inconsistent with either 2. Those who as to the Practice of Christianity fear God and work righteousness Acts 10.35 they that not only believe in Christ but live in obedience to him not only have received Christ Jesus the Lord but walk in him Col. 2.6 All true Religion consists in Faith and Holiness it is nothing else but a glorifying God by believing and obeying a seeking Salvation in that way and method in which alone God hath determined to bring Men to it i. e. through sanctification of the Spirit and belief of the truth 2 Thes 2.13 whoever therefore they are that do unfeignedly believe in the Lord Jesus Christ and live up to that Faith are truly Religious though in some lesser things they may dissent from others who have the same Faith and practice the same Holiness So that from being thus religious I exclude not only Atheists that have no Religion Idolaters damnable Hereticks and all those whose principles are inconsistent with or repugnant to the truth of the Gospel so are of a false Religion but even among those that profess the truth I exclude 1. Those that are grosly ignorant know not the first principles of Christianity understand not what they own and pretend to believe 2. Those that are profane scandalous vitious livers despisers of them that are good persecutors of powerful godliness These are not real Saints but a prophane generation the Seed of the Serpent not of God 3. Hypocrites masked professors that make a shew of Religion to serve a carnal interest that have a form of godliness but deny the power of it 2 Tim. 3.5 have unsound hearts though under never so smooth faces In a word all those that are destitute of true Faith and real Holiness that allow themselves in any way of known sins whether more often as the second sort or more secret and close as these last 2. How or in what respects the religious of a Nation are the strength of it In order to the stating of this I shall premise one distinction The Holy Seed or religious in a Nation may be considered either 1. As being actually in the World and actually in a state of Grace brought into Christs Fold engaged in Gods ways effectually called and sanctified 2. Or as being in the World but not yet converted though in Gods time to be converted elect unbelievers He that is a sinner at present may be a Saint in time a Publican may come to be an Apostle nay a persecutor of the Saints may be called to preach that Faith which once he destroyed Gal. 1.23 They that are Christs Sheep by election may in time nay certainly