ever came to Christ without a load upon his back though every one be not ready with the Jaylor to kill himself for anguish You will be at a loss sometimes it is easie security that goeth on from the cradle to the grave in the same tenor of hope without variation There will be a time when you will smite upon the thigh and cry What shall I do And as there will be some trouble found in them so some change all are not converted from prophaneness to Religion some from civility to Religion from profession to sincerity from servility to ingenuity Time was when they were careless of communion with God prayed now and then out of custom had no delight in the Almighty but now it is otherwise Partly because there is a constant calling so that first or last we shall be sensible of the motions of the Spirit and the hearts answer to some God speaketh in thunder to others in a still voyce but to all he speaketh therefore did you ever discern Gods calling and your answering Psal 27. 8. The Lord said Seek ye my face my heart said Thy face Lord will I seek There is no gracious heart but they are often sensible of such a dialogue between God and the Soul this discourse is constant he speaketh to us by the injection of holy motions and the actual excitations of his grace and we speak to him by serious promises and resolutions of obedience God calleth us into his presence often and the heart ecchoeth Lo I come Well now upon all these Considerations labour to get your calling evidenced that will clear up your title to the great priviledges of grace by it you may rebuke your doubts and fears When Conscience asketh What have you to do with these comforts to look upon your selves as objects of Gods Election as heirs of Glory you may answer I did not take this honour upon me I was called of God But you will say What are the infallible Notes and Marks of effectual calling I answer These I shall contract larger discourses You may know your effectual calling Partly by the preparations made for it though the work it self be done in an instant and many times when we least think of it yet usually God maketh way for his mighty Work As the husbandman harroweth and breaketh the clods before he throweth in the seed so by some preparative conviction God breaketh the heart and maketh it meet to receive grace Redemption needed no preparation but Conversion doth Look as Moses brought them to the Borders but Joshua led them into the Land of Canaan so usually there is some foregoing Law work though we are called properly by the Gospel 1 Thes 2. 14. Called by my Gospel The Law driveth us out of our selves but the Gospel pulleth in the heart to Christ Look as in outward generation the matter is gradually prepared and disposed so is the Soul for the new birth A man is awakened by the sight of his own wretchedness convinced of sin and the evil consequences of it and then the work is done by the milde voyce of the Gospel as Manna came down in sweet dews It is Gods way to speak terror before he speak comfort Christ sheweth the method Joh. 16. 8. The Spirit shall convince of sin The word is notable to convince is to shew a thing to be impossible to be otherwise then we represent it so the Spirit convinceth and maketh the person yield and say Certainly I am a sinner an unbeleever a very wretch that hath no interest in Christ This is Gods method We come to some certain issue about our being in the state of nature before we come to some certain issue about our being in the state of grace The Soul saith Surely I am stark naught in a deplored lost condition Well then if you had always good thoughts of your selves or only a slight and general knowledg We are all sinners c. You are not prepared The blind man Joh. 9. could say I was blind Were you ever brought to say I was a wretch a miserable forlorn creature out of Christ This feedeth presumption and security because we never bring the debate to an issue concerning our being in either of the states but content our selves with blind guesses and loose acknowledgments that we are all sinners and Christ must save us c. This is not enough there must be a particular and humbling sense of sin Unworthiness and wretchedness felt is the first occasion to bring us to Christ Never a poor Soul that taketh sanctuary at the throne of grace but he standeth guilty there and in danger of damnation 2. Again The next Note or occasion of discovery may be taken from the instrument or means by which God hath called us namely the Word 2 Thes 2. 14. By my Gospel Oracles and audible voyces are not his usual course some Christians talk of such things but to say the least of the mistake they are but the suppositions of an over-troubled fancy delusions which God who bringeth light out of darkness may at length order for good and in the wisdom of his Providence make use of them to bring off his people from their discouragements But usually Gods way of calling is by the Word and most usually by the Word preached seldom otherwise for God loveth to own and honour the means of his own appointing with a blessing I suppose scarce an instance can be given of any converted by reading or meditation that neglected prophecying where it was to be had I confess the Word may not work always in time of hearing There is a notable instance My Soul failed when he spake or rather it may be rendered because of his speech Now compare it with the time of Christs visit vers 2 3. Open my Sister my Dove c. while Christ was speaking she is careless and sluggish I have put off my coâ—â— how shall I put it on you see her heart was far from failing then but when she remembered it afterward then her bowels were troubled as Peter also was wrought upon by the remembrance of Christs words a great while after they were spoken Mat. 26. last verse Thus many times God reviveth old truths and maketh them effectual long after the time of delivery The Word worketh then either in the hearing or in the remembrance or deep meditation upon it Well now Can you remember such an experience when God called you by his Word and spake comfortably to your hearts Did he ever move you to go aside into the Closer that you might be solitary and serious and consider of your condition Usually at our first call we are moved to go aside that God and we may confer in private as Hosea 2. 14. God calleth into the wilderness that he may speak to the heart and Ezekiel was called into the field that God might more freely talk with him Ezek. 3. 22. Arise go forth into the
of a man the vigor of nature is abated gallant and active spirits effeminated and brave hopes drowned and quenched in the puddle of exâ—ess and masculine agilioy and vivacity melted away in ease and pleasure The Romans were wont to have their sunerals at the gates of Venus Temple 2. The souls welfare is of chief consideration we must take â—eed that the soul be not either disfited for duty or disposed for sin 1. Dis fitted for duty when the soul cannot lift up it self to God and divine things and findeth less aptitude for his service you are inordinate Luk. 21. 36. Let not your hearts be over charged with surfeitting and drunkenness c. the heart may be over-charged when the stomach is not when we are warned of surfeitting and drunkenness we think of vomiting staggering reeling fauliring in speech or gate Oh Christians you are guilty of it when the heart is over-charged and driveth on heavily in holy things when we are warned of adultery we think only of defiling other mens wives or scattering our lusts promisâ—uoâ—sly as the beasts do but alass we are guilty of it when the inordinate use of a lawful wife doth quench our vigor and alacrity in our heavenly calling si vinum â—x â— potheca tua c. a man may drink too freely of his hogshead 2. We must take care that the soul be not more disposed to sin diver lusts and pleasures are fitly joined by the Apostle Tit. 3. 3. if we do not watch over pleasures the heart groweth more wanton and libidinous the restraints of grace are weaker and carnal motions more urgent and violent the heart is nourished c Jam. 5. 5. the enemy put in strength and heart 1 Pet. 2. 11. Well then let us beware of sensuality other things defile a part as cevetoâ—sness the soul but sensual lusts defile the soul and body to they leave guilt upon the soul and dishonour upon the body while 't is made a streiner for meats and drinks and a channel for lusts to run in other lusts seem to gratifie the ambition of man and to exalt him but these debase him and turn him out among the beasts to renounce pleasures is the first thing you must do if you mean to do any thing in Religion otherwise you lye open to every temptation Pro 25. 18. The water of the Sanctuary could not heal the mirery places Ezek. 47. 11 which is usually appled to sensual hearts preasures bring a brawn and a deadness upon the conscience and a cloud upon the understanding Daniel that had the high visions of God lived by pulse John Baptist that had the most eminent Gospel dispensation Mat. 11. fed upon locusts and wilde honey among the Heathens he was counted the most accomplished man that spent more oyl in the Lamp then wine in the bottle certainly the baser a man is the more he affects carnal delights Eccles 7. 4. The heart of a soâ—l is in the house of mirth that which wise men prefer is better then that which fools make choice of pleasures are the choice of fools wise men know them to be baits and snares that if they be not watched they soon put us out of frame and unfit us for communion with God Eccles 2. 2. Once more this sort of sins enslaveth and by custome gaineth upon the heart more then others do and bringeth us under a power which we cannot easily break 1 Cor. 6. 12 Therefore use pleasures with care and caution that when we take them they may not take us Gods people I suppose are not so easily tempted to adultery and drunkenness but beware of gluttony the throat is a slâ—pery place and instead of supplying nature we feed lust be not too much in the use of carnal delights least you suffer this distemper of spirit to take root Dives fared deliciously every day there are times of abstinence as well as liberal rejoycing in the creature when our lives are but a diversion from one pleasure to another nature groweth wanton and unsatisfied and men live as if they were born to eat drink play sport and sleep Luk. 17. 27. Lastly take heed of solliciting lusts when you should quench them Rom. 13. 14. The next thing that we may observe is That sensual persons have not the spirit these two are contrary flesh and spirit Gal. 5. 17. and they that cherish the one do necessarily banish the other and as they enlarge the one they streighten the other the spirit is a free spirit and sensual persons are very slaves the spirit is a pure spirit and they are unclean the spirit is active and they are gross and muddy of a dull and stupid nature the spirit worketh intellectual and chast delights and they are altogether for base and dreggy pleasures such a perfect contrariety is there between them more distinctly take it thus 1. Sensual men have little of the inlightning of the spirit their palate is better then their understanding Eph. 5. 16. Be not drunken with wine wherein is excess but be filled with the spirit where the fumes of wine and the motions of the spirit are composed as things incompatible in marish countreys we do not expect a clear air so sensual persons have seldom any clear and raised thoughts of God men given to pleasures can taste meats and drinks but not Doctrines 2. Sensual men have little of the quickenings and efficacy of the spirit the more they dissolve and melt away their precious hours and spirits in pleasures the more do they grow sapless dead and careless and loose all tenderness of conscience and livelyness of affection they quench the vigor of nature much more do they quench the spirit Voluptuaries are said to be past feeling Eph. 9. 19. 3. They have little of the comforts of the Spirit the comforts of the spirit arise from meditating on the works of God Psal 104 34. or tasting his love 1 Pet. 2. 3. or contemplating our great hopes 2 Cor. 4. 18. Now carnal men can relish none of this they cannot exercise love or faith or hope that they may delight themselves in God and have some lively tasts of eternal life when the soul lyeth under the dominion of carnal and dreggy pleasures 't is uncapable of thinking upon God and his works or relishing inward consolation love is pre-occupied Well then we should the more take heed that we be not sensual never had any sensual person any great measure and portion of the holy Ghost in gifts or graces the Devil easily entereth into swine but the holy spirit of God will not dwell there a man is put to his choice which he wil have pleasures or the spirit 't wil be sad for you if you love pleasures more then God 2 Tim. 3. 4. and prefer these dreggy delights before those masculine joys which will acâ—rue to you by communion with God if we were altogether to renounce delight 't would be more â—â— some no you are only
humble for want of growth for the first Longing for food see 1 Pet. 2. 2. life hath a nutritive appetite joyned with it when that is strong 't is a sign the soul is healthy it will grow as we say of children that take the dug kindly they will thrive and do well enough For the second humble for want of growth see Mark 9. 24. help my unbeliefe 't is a sign you mind the work and are sensible of spirituall defects which is a great advantage Tenthly Growth is the speciall fruit of the divine grace God giveth the increase 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven then when they are watered by hand Grace that is necessary to every action is much more necessary to every degree in the Text the Apostle doth not exhort but pray mercy peace and love be multiplied our endeavours are necessary As ploughing and digging are necessary but the Blessing cometh from above These are the observations let us now apply all First let us be earnest with God for this increase he hath the riches of Glory Eph. 3. 16. which we cannot exhaust You honour God when you go for more you want more and he can give more when men are contented with a little 't is a sign either of hardness of heart they are not sensible of their wants or of unbelief as if God had no higher and better things to give us It sheweth us how far they are from being Christians that care not for the least degree of Grace that do not spend a thought that way these are farre from the Kingdome of God Secondly That are faln back and have lost the savouriness of their spirits and their delight in communion with God time was when they could not let a day pass without a duty nor a duty pass without some sensible experience of God but now can spend whole dayes and weeks and never give God a visite time was when there could not a carnall motion arise but they were up in arms against it but now their hearts swarm with vain thoughts and they can swallow gross sins without remorse improvident mispence of time was once a great burden but they have lost their tenderness and can spend a Sabbath unprofitably and find no regrete their vain thoughts were wont to trouble them but now not their carnall practices duty was once sweet but now their greatest bondage certainly the candle of the Lord doth not shine upon them as it did in the moneths that are past Thirdly Those that are at a stay had need look to themselves stinted trees cumber the ground and they that go on in a dead powerless course do hurt rather then good luke-warm profession is but the picture of Religion and painted things do not grow but keep at the same pitch If a man were a Christian in good earnest could he be contented with the present weakness of his faith imperfection of his knowledge with this creeping cold way of obedience VERSE III. Beloved when I gave all diligence to write to you of the common salvation it was needfull for me to write to you and exhort you that ye should earnestly contend for the faith which was once delivered to the Saints THe Apostle having dispatched the salutation maketh way for the matter of the Epistle this Verse is the Preface to the whole wherein he proposeth two things 1. The occasion of his writing 2. The matter and drift of it 1. The occasion of writing this Epistle which was double 1. His earnestness in promoting their good Beloved when I gave diligence to write to you of the common salvation 2. The urgencie of the present necessitie It was needfull for me to write unto you and exhort you In assigning his earnestness and zeal for their good you may take notice of three things which I shall explain in their order 1. A compellation of their persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved a tearm usuall in the Apostles writings the same word is used 1 Pet. 2. 11. and there translated Dearly beloved it noteth not onely that affection which by the law of nature we owe to one another Rom. 13. 8. nor that love which by the law of bounty and kindness we are bound to render to them that love us Matth. 5. 46. but that singular love which we owe to them that are with us in Christ which is alwayes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and we sometimes translate it Charity often Love the Rhemists alwayes Charity whose tenderness in this point as one observeth is not altogether to be disallowed lest it be confounded with common and impure love expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and charity being a Church Word is wholly free from such indifferency and equivocation So here instead of beloved they render my dearest which fitly noteth the tenderness and bowels that are in Christian affection From this compellation observe That Christians should be to each other as beloved such dearness and entireness of affection should pass between them that they may entitle one another to their bowels and choiser respects Reasons are these 1. None can have better grounds to love another they are members of the same body 1 Cor. 12. Brothers born of the same womb living in the same family have defaced all the feelings of Nature and been divided in interest and affection but surely no such Schism can happen in the same body who would use an arm to cut off a leg or an hand to scratch out his eyes members care for one another Now this is the relation which Christ hath left us he hath not only called us into a family but into a body Col. 3. 15 See the same pressed together with many other uniting considerations Eph. 4. 4. 5. 6. verses There is one Body one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Let us a little go over that place The first engagement is one Body they are Wennes and monstrous excrescencies not members that suck all the nourishment to themselves Again one member lacking or out of joynt is a pain and deformity to the whole The next engagement is one Spirit which in all other relations can onlie be had in fancy and imagination friends speak as if they lived by one common soul but here 't is so really all Believers have the same Spirit I say in other relations even in the nearest every one is acted by his own soul but here by one Spirit we are Baptized into one Body 1 Cor. 12. 13. What should divide us when we have the same Spirit We have not all the same measures and that occasioneth some difference as the Soul sheweth it's self in some members more than in other though it acteth all but the Spirit is the same The next consideration is one Hope Shall not
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
are so tender of wordly interests do little value an interest in God Wisdom is justified of her children Mat. 11. 19. they are Bastards and not Children that are afraid or ashamed to own their mothers defence or can hug those in their bosoms that are enemies to God and his grace Psal 139. 21. Doe not I hate them O Lord that hate thee am not I greved with them that rise up against thee 'T is an Argument of his sincerity that God and he had the same enemies that he could finde no room in his heart for affection to them that he had no affection to God when we came into covenant with God we made a League with him offensive and defensive to count his friends ours and his enemies ours to hate what he hateth and to love what he loveth therefore without breach of covenant we cannot be silent in Gods cause and friends to the enemies and abusers of his grace 2. The next Branch is That their zeal who have an inteest in God is the best zeal now 't is the best partly because 't is hotest they that contest meerly for an opinion are not so earnest as they that contend out of affection as a stranger seeing a man oppressed may chide him that did the wrong but a meet relation he will interpose and venture himself in the quarrel So will one that loveth God sacrifice all his interests for Gods sake partly because 't is purest carnal men may ingage in Religious controversies out of passion they may stikle for their own opinion but this fire is taken from a Common heart not from the Altar it doth not arise from any love to God from any inward relish and taste of the sweetness of grace but onely from humour and obstinacy and wordly iâ—terest we may as well be afraid of some mens zeal against errour as of other proneness to it Carnal persons keep a great coyle and fill the world with clamour and rage but their hearts do not flame with zeal upon a proper interest and do not carry on things in Gods way The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God why errours about Christ are horrible to them a very abomination to their thoughts because thereupon are built all their hopes and in such matters they have most experiences therefore their hearts sparkle within them others feel a cold indifferency but they a mighty pressure upon their spirits I now come to the last part of their discription And denying the onely Lord God and our Lord Jesus Christ observe their sin denying The Object the Lord Jesus Christ who is here described three ways 1. By his absolute rule and supremacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Lord. 2. By his Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 3. By his Headship over the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ I shall first vindicate and then open the words divers take words disjunctively applying the first clause to the father the second to the Son So Erasmus translateth it God who is that onely Lord and our Lord Jesus Christ But as Beza observeth this is not the first time that he is taken tripping in those places which seem manifestly to assert the Godhead of Christ briefly then that the whole clause is to be understood of Christ may be proved by these arguments 1. Because the paralel place in Peter from whence this seemeth to be taken maketh mention onely of Jesus Christ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of absolute Sovereignty is ascribed to him denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master that bought them 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures as God as man In his relation to the world so a Master to the Church so a Lord 3. By the tennor of the words in the Original where there is no new Article to divide them and therefore all these Titles belong to the same person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Many old Coppies as Calvin saith read thus denying Christ who is onely God and onely Lord. 5. Because the heresie of these times struck at Christ more then God the Father and onely at the Father for Christs sake and therefore John in his Epistles speaketh often of those that denyed Christ See 1 John 2. 22. and 1 John 4. 3. 't is true the School of Symon and some other Sex held forth many fabulous things of God and introduced multitude of Rulers by whom the world was governed but this was to exclude Christ and to make voyde that Soveraignty which the Scriptures assert to be committed into his hands The most ancient Heresies were those of the Simonians Menandrians Saturninians who denyed the person of Christ affirming Simon Magus to be Christ And the Valentinians who denyed his humane Nature affirming that he brought his substance from Heaven and onely passed through the Virgin Mary like water through a Conduite there is but one Objection against this exposition and that is if it be meant of Christ then the Father will be excluded from being God for Christ according to the sense alledged is said to be onely Master onely God and onely Lord I Answer The expression doth not exclude either of the Persons of the Godhead the Father or the Son but onely the Creatures and foigned Gods especially those feigned Rulers and Gâ—vornors of the world which the School of Simon and the Nicholaitans introduced under the horrid names of Barbel Abrakan and Kavlakan c. and indeed such kinde of expressions are frequent in Scripture as Isa 44. 8. Is there a God beside me yea there is no God I know not any So Isa 45. 5. I am the Lord there is none else there is none besides me All which expressions are meant of Christ as appeareth not onely by the Titles of Saviour and Redeemer given to the God that there speaketh but also by divers passages therein proper to him yea by a quotation of the Apostles Compare Isa 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father where â—e is said to be onely true God Joh. 7. 3. This is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent which is not exclusive of other persons but of other Gods and the Scriptures speak thus because of the unity of the Divine Essence which all the persons communicate one with another The Exposition of the words now they are vindicated will be easie And denying this is done either openly or covertly Openly when Christ is cleerly renounced and opposed Covertly Christ is denyed either by the filthy conversation of Christians or else by Heretical insinuations striking at his person and natures at a distance both are intended for these seducers though they denyed Christ yet they had
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and
Apostle had charged the Seducers against whom he wrote with opposition of Magistracy and contemptuous speaking against those lights which God had set in the Church he now cometh to aggravate their effrontery and impudence by the carriage of Michael the Arch-Angel towards the Divel In the Comparison there is an Argument a majori ad minus from the greater to the lesse which is evidently seen in all the circumstances of the Text. 1. In the persons contending Michael the Arch-Angel with the Divel If Michael so Excellent in nature so high in Office contending with Sathan an impure Spirit already judged by God used such modesty and awe who are they sorry Creatures that dare despise persons invested with the Dignity and Height of Magistracy 2. There is an aggravation from the Cause when he disputed with him abâ—ut the body of Moses a matter just and in which the mind of God was clearly known and dare they spâ—ak evil of things they know not that is in matters so far above their reach to take upon them to ensure and determine 3. There is an aggravation taken from the disposition of the Angel he durst not bring against him a railing accusation His holiness would not permit him to deal with the Divel in an undâ—cent and injuriâ—us manner But these rashly belch out their reproaches and curses against Superiours without any fear 4. In the manner of speech the Lord rebuke thee The whole judgement of the cause is referred to God but these Gnâ—sticks take upon them as if the whole judgement of Things Persons and Actions were left in their hands as our modern Quakers take upon them to curse and to pronounce dreadful judgements upon Gods most holy Servants according to their own pleasures The sum of the whole is this if an Angel that is great in power durst not bring against the worst Creatures in the very heat of contention about a good cause any undue language and reproach certainly 't is an horrible impudence in men to speak contemptuously yea in a cursing and blaspheming manner of those whom God hath advanced to Superiority in Church or Common-wealth This is the sum of the words but because this Scripture is difficult before I come to the Observations I shall premise some explicatory Questions Quest 1 Whence had the Apostle this story the Scriptures making no mentiâ—n of it Answ 1. The substance of it is in Scripture we read Deut. 34. 6. that the body of Moses was secretly buried by the Lord but now for the circumstances of it he might receive them by divine Revelation which are here Authorised and made Scipture and indeed 't is usual with the Pen-Men of holy Writ to adde such circumstances as were not mentioned in the place where the History was first recorded as in Exodus we read of the opposition of the Magicians to Moses but their names are mentioned 2 Tim. 3. 8. As Jannes and Jambres withstood Moses The whole story of their contest with him is in the Talmud and in Apuleiâ—s and other Histories we read that these were famous Magitiâ—ns So Psal 105 18. we read that Josephs fâ—et were hurt in Fetters and he was layed in Iron which in the story in Genesis appeareth not so Moses quaking Heb. 12. 21. and the following of the Water of the Rock 1 Cor. 10. 1 2. Those things might be received by Tradition or Divine Inspiration or were extant in some known Book and Record then in use Origen quoteth a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the assumption of Moses for this History some remainders of which are in the Books of the Jews unto this day Capellus I remember repeateth a long tale out of the Book called Rabbah or the mystical Expositions of the Pentateuch concerning the alteration between Michael and Samuel or the Arch-Angel and the Divel about the body or rather soul of Moses And how God to save it from Samuel sucked out his Soul from the Body by a kisse but the story is so fabulous that I shall not repeat it see Cappelli Spicelug in locum pag. 128 129. Quest 2. Is this a real History or an Allusiâ—n Answ 2. There are three opinions about this 1. One is that 't is a figurative expression of Gods care for his Church and they that go this way by the body of Moses understand either the whole body of the Levitical worship or else the community of Israel represented in Joshua the High Priest who stood before the Angel of the Lord Zech. 3. 1 2. and Sathan at his right hand ready to resist him and the Lord said unto the Lord the Lord rebuke thee the Lord that hath chosen Jerusalem rebuke thâ—e In Joshua the Lâ—vitical worship newly restored is figured and the Angel of the Lord before whom he stood is Christ the Judge Advocate and Defender of the Church and the Lord that is the Lord Christ called the Angel before puts forth the efficacy of his mediation against this malicious opposition of Sathan So some accommodate this Text to the sense of that place and the main reason is because of the form here used The Lord rebuke thee this sense is argute but not so solid Junius who first propounded it seemeth to distrust it the reason is of no force for the same form might be used on divers occasions and my reasons against it are because these expressions are Typical and Visional now to make a Type of a Type especially in the New Testament which usually explaineth the difficulties of the Old seemeth irrational and though by Michael Christ may be intended yet the change from Joshua to Moses is too much forced 2. Others conceive that 't is not an History but a Talmudâ—ck fiction and Parable and that Jude in citing it doth not approve the story as true but onely urgeth it upon them for their instruction who were mightily pleased with these kind of Fables as the Fathers against the Heathens did often make use of their own stories and fictions concerning their gods such condescentions are frequent But against this opinion it seemeth to be urged here by way of down right assertion not as an argument ad homines and by Peter on the like occasion 2 Pâ—t 2. 11. Whereas Angels that are greater in might and power bring not a railing accusation against them before the Lord. I say he doth not try it as a Jewish Fable but as a real argument taken from the nature of the holy Angels 3. There is another opinion That it is a real History namely that the Devil was earnest to discover the place of Moses grave and to take up his body again wherein he was resisted by Michael some principal and chiefe Angel and his attempts made fruitlesse by this holy and modest addresse to God The Lord rebuke thee Quest 3. The next question is who is meant by Michael the Arch-Angel Answ 3. Michael is the name of his Person and Arch Angel of his office Michael signifieth he is
more pure and holy then others Isai 65. 5. Stand by thy self come not near me for I am holyer then thou Gracious singularity is many times envyed and hated but certainly peevish singularity draweth a just scorn upon its self and it setteth you against others men seldom separate but their hearts are much estranged from those from whom they separate for Religious ties being once broken are hardly made up again civil ruptures are not carryed on with such vehemency and are sooner closed again but Religion being the highest bond and ligament when 't is once violated the breach is the more irreconcileable Thus you see the evils of Schism or separation but because this is many times perversely charged we must look a little more into the nature of it the Spouse had her Vail rent and Gods own people have been burdened with the imputation of Schism and Faction it will concern us to state what separaâ—ion is sinful In general such as dissolveth that union and love which should be among Christians or an unnecessary unjust or rash departure from fellowship and communion with one another in the Ordinances of Christ. This separation 1. Supposeth that there was Once an union we cannot be said to separate from the world of infidels as Pagans Turks Jews with whom we were never vnited as water when the Ice is dissolved cannot be said to be separated in the sense we now take it from bodies Heterogeneal as stars wood c. because never united with them but by accident agregation there is but not properly a separation separation is a dissolution of union as when one Church separateth from another who are united in the same body as parts of the Church universal or one or more persons from the same particular Congregation of which they are members I only add to this proposition That this union is to be understood not only of what it is de facto but what ought to be de jure thus persons that ought to join themselves but out of schismatical principles do not nor never did join themselves to the Churches of Christ may be guilty of this sinful separation because there is an union required 2 The fault and crime of the Schism is not always in those that do actually separate and withdraw but in those that cause it a man threatneth death to his wife hereupon she separateth not she but he maketh the separation Rome obstinately continuing her corruptions and threatning death to those that warn her the cause of separation is in Rome not in us strings in tune must not be brought down to strings out of tune but the other set up to them Go not thou to them saith God to the Prophet but let them return to thee 3. Though thâ—se that separate be the fewer yet that nothing varyeth the case Noah and eight persons went into the Ark and left the world in infidelity Lot got out of Sodom with one family Elijah was left alone to contest with Baals Priests not the greater but the better part is to be regarded Jacobs family was fewer then the Cananites and Israel less then the rest of the world Gods witnesses at the first may be but a very handful 4. A separation from corruptions and a separation from those that are corrupt are two distinct things a separation from corruptions is always injoyned but not always from those that are corrupted those Scriptures Isa 52. 11. and 2 Cor. 6. 17. speak of a fellowship with men in evil works but now a separation from men that are corrupt is sometimes lawful Rev. 18. 4. Come out of her my people c. and Jer. 51. 9. She would not be healed c. we may separate from such as separate from Christ and continue obstinate in their corruptions and sometimes 't is not lawful as when a Church is is reforming and purging out these corruptions or they are not of such moment as that such a desparate remedy should be used a limb is not to be cut off as soon as it akerh but when 't is rotten and likely to endanger the whole body when evils are incurable deadly and contagious and we can no longer maintain communion without sin at first 't is good to try all things 5. There are several sorts of separation as these distinctions will manifest Separation is either 1. Partial 2 Total 1. Negative 2. Positive 1. Vniversal 2. Particular For the first distinction there is a partial separation when we withdraw from the communion of the Church in some Ordinances and not in other as in the Supper but not in praving and hearing of the word The second distinction beareth thus There is a negative separation as when men do not hold communion with some Church but yet do not joyn elsewhere but continue waiting for the amendment of that Church Positive separation is when they embody in another Church way setting up Altar against Altar and threshold against threshold The third distinction is to be understood thus 1. There is a particular separation whereby men renounce communion with the Churches of such a kind and constitution catholick or universal separation by which men disclaim all Churches extant in the world as seekers and many loose and vagrant persons that are as yet to chuse Religion or look for new messengers from Heaven to resolve the questions that are now on foot Now the more unjust the ground is the more aggravated is the sin by the degrees of it if our separation be total and positive and to deny all Churches of what constitution soever argueth an high degree of pride and Schism 6. Faulty separation is that which is rash sinful and unjust rash without any realâ—cause meerly for our better accommodation or when we require that of the Church which the Scripture doth not require unjust without any sufficient cause occasioning so many scandals and contentions for a trifle and aggravating every discontent and dissatisfaction to the highest sinful I call it when the grounds are as carnal as the practice as revenge personal discontent as many in the primitive times went over to the Sectâ— in stomach and discontent so Tertullian is reported by some to do to the Montanists Or else corrupt aims to be in the head of a train or troop Acts 20. 28. 't is easie to abuse the innocent credulity of the people and therefore some wicked spirits make it their work to draw Disciples after them Or it may be carnal fear of the severity of discipline or the censures of the Church or out of love of gain 2 Tim. 4. 10. or affectation of novelty or an higher way than ordinary Christians or out of faction in Corinth some of Paul some of Apollos some of Cephas 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three 1. Intolerable persecution 2. Damnable Heresie 3. Gross Idolatry 1. Intolerable persecution when we are thrust out Christ biddeth us flee into another City 2. Damnable Heresie we cannot
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