way and gifts of healing into skill in physickâ— so straying with the spirit into readiness of utterance and freedom of speech Now though we we are to covet the best gifts and strive after them yet we must be contented with our measures Sometimes this gift is given to carnal men because of their service in the Church gifts are for the body they may have great abilities to pray and preach and may be carried on with full gales of outward assistance Usually 't is given unto men according to their constitution and natural receptivity all cannot expect a like quickness and inlargement of speech in the Pen-men of Scripture you may observe a difference of character and stile according to their temper and education though there assistance as to words was also infallible Isâ—y writeth in a courtly stile and Jeremiah in a priestly and Amos his manner of speech relisheth of his calling in the new Testament John is Seraphical Paul argumentative and Peter writeth in a milky sweet middle-way c. 2. There is the gracious assistance of the holy Ghost now this is either Habitual or Actual 1. Habitual grace is necessary to prayer Zech. 12. 10. I will pour upon them a spirit of grace and supplications where there is grace there will be supplications as soon as we are new born we fall a crying Behold he prayeth Acts. 9. 11. is the first news we hear of Paul after his conversion prayer is a kindly duty to the new creature things of â—n airy and fiery nature a little thing will carry them upward 〈…〉 their natural motion and tendency the regenerate are easily drawn into Gods presence 't is the vent and utterance by which we discover the impression that is upon us the Priests were to wash in the great lâ—vour before they went to thâ— Altar we are wâ—shed in the lavor of regeneration and renewed by the holy Ghost and so made fit to offer spiritual sacrifices acceptable to God by Jesus Christ 2. There is actual help and assistance which we have from the spirit though a man be regenerate yet he cannot pray as he ought unless we be still moved and assisted by the holy Ghost this is continual for we soon work out the strength which we have received Now these actual motions do either concern the time of prayer or the matter and the manner of it 1. The time of pâ—ayer the spirit suggesteth the fittest seasons he that searcheth out the deep things of God knoweth the acceptable times Psal 32. 6. and accordingly giveth notice to the heart by setting it a work in serious addresses to God Psal 27. 8. Thou saidst seek ye my face and my heart said thy face Lord will I seek god speaketh to us by holy motions and the impulsions of his grace and we answer God by a ready obedience 't is the worst scorn we can put upon one whom we hate when we deny to speak with him when he sendeth for us by these motions we are invited to come and confer with God do not say I am not at leasure I would not have this interpreted as if every motion to prayer were from the spirit 't is possible Satan may oppress an anxious soul with the tyranny of unreasonable impulsions to duty I only understand such motions as are regular and according to the word neither would I again be so understood as if God were never to be called upon or we were never to pray but when the spirit moveth us that 's one of the carnal fancies of many wretches now no no God must have his dayly acknowledgment give us this day our dayly bread but my meaning is that such a season when we are so strongly moved by the spirit of God should not be neglected 2. Thy matter of prayer is suggested by the holy Ghost let a man alone and he will soon run into a temptation and cry for that which it were cruelty in God to give him therefore the direction of the holy Ghost is necessary that we may not ask a scorpion instead of a fish and a stone instead of bread Rom. 8. 27 He maketh intercession for the Saints according to the will of God We take counsel of our lusts and interests when we are left to our own private spirit and so would have God to be a Minister of our carnal desires and would engage him in our quarrels and private revenges or else ask meat for our lusts now the holy Ghost teacheth us to ask not only what is lawful but what is expedient for us that so the will of God may take place before our inclinations 3. For the manner in every moral action the manner of working is a chief circumstance a man may sin in doing good but not in doing well now in prayer where we have immediately to do with God we should take great heed in what manner we come to him the right manner is when we come with affection with confidence with reverence 1. With affection 't is the holy Ghost set us a groaning Rom. 8. 26. He maketh intercession for the Saints with such sighs and groans as cannot be uttered words are but the outside of prayer sighs and groans are the language which God will understand and these are the prayers which the holy Ghost maketh for us and in us we learn to mourn from the Turtle from him that descended in the form of a Dove he draweth sighs from the heart and tears from the eyes parts may furnish us with eloquence but the spirit giveth affection that earnest reaching forth of soul that holy importunity that spiritual violence 't is all of his working many a prayer is neatly ordered and tunably delivered but this artifice of words smelleth of the man then it savoreth of the holy Ghost when there is life and power in it and the poor supplicant sets himself to wrestle with God as if he would overcome him by his own strength 2. With confidence when we come in a child-like manner and call God father Rom. 8. 16. We have received the Spirit of adoption whereby we cry Abba Father Usually we do not minde this part of the Spirits help in Prayer we look to gifts and inlargements but not to this child-like confidence that we maybe able to cal God father without blasphemy and reproach t is an easie matter to language it with our mouths but to have the sense of our adoption in our hearts is a difficult thing sometimes the Spirit witnesseth it more explicetly by expressions as if it were said when we go to prayer Be of good cheer thy sins are pardoned God is thy God at other times by impressions or more secret instincts if not by working child like confidence yet child like affection optando si non affirmando that we may call God Father by option and choise if not by direct affirmation or a clear sense of our adoption 2. With reverence that we may be serious and awful God is
worship to our selves 3. Take heed of letting love degenerate into compliance there is the Bond of the Spirit and there is an unequal yoke there are Wards of love and the Chain of Antichristian interests and you must be careful to make distinction Isa 54. 15. They shall gather together but not by me There are evil mixtures and confederacies that are not of God which you must beware of lest by joyning with men you break with God and turn love into compliance The Image was crumbled to pieces where the toes were mixt of iron and clay Dan. 2. Love may forbear the profession of some truths there is an having faith to our selves but must not yeeld to error 4. There are some so vile that they will scarce come within the circuit of our Christian respect such as are the open Enemies of Christ and hold things destructive to the foundation of Religion John 2. Ep. 10. If any one bring not this Doctrine bid him not God-speed Vile wretches must know the ill sense the Church hath of their practises Elisha would not have looked upon Joram had it not been for Jehosaphat 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ or run into damnable errors 't is a compliance to shew them any countenance Thus for the compellation 2. The next circumstance in the occasion is at stification of the greatness of his love and care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I gave all diligence he speaketh as if it were his whole care and thought to be helpful to their faith and therefore did watch every occasion He addeth to write to you that 's a further testimony of his love that he would think of them absent to write when he could not speak to them So that here are two things 1. The greatness of his love 2. The way of expressing it by writing From the first I gave all diligence observe That offices of love are most commendable when they are dispensed with care and diligence 'T is not enough to do good but we must do good with labour and care and diligence See Tit. 3. 14. Let ours also learn to maintain good works in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch our good works hunt out occaons So Heb. 10. 24. Consider one another to provoke to love and good works 'T is not enough to admonish one another but we must consider study one anothers tempers that we may be most useful in a â—â—â— of spiritual communion So Rom. 12. 17. providing for â—â—ings 〈…〉 in the sight of God â—nâ— men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catering contriving as carnal men do for their lusts Rom. 13 14. So for Ministers 't is not enough for them to press that wherein they are most versed or what cometh next to hand but to study what will most conduce to the ends of their Ministerie with such a People study to approve thy self a good workman c. Well then try your Christian respects by it the Spirit is most pure not only when you do good but when you do it with care and diligence wicked men may stumble upon good but they do not study to do good common Spirits are moved to pray but they do not watch unto prayer Eph. 6. 17. that is make it their care to keep their hearts in order and expresly to suit their prayer to their present necessities many may do that which is useful to the Church but they do not watch opportunities and make it their design to be serviceable Again let no care be grievous to you so you may do good I am willing to spend my self and to be spent for you 2 Cor 12. 15. We cannot be wasted in a better imployment so we shine no matter though we burn down to the Socket or like Silk-worms die in our work Phil. 2. 17. If I be offered upon the Sacrifice of your Faith I rejoyce with you c. The greatest pains and care even to a maceration of our selves should not be unpleasing to a gracious heart certainly this is an expression will shame us I gave all diligence he sought all opportunities when we will not take them Love will put us upon searching out and devising wayes of doing good 2. This love he would express by writing when he could not come to them Holy men take all opportunities to do good present or absent they are still mindful of the Saints and write when they cannot speak As Ambrose alludeth to Zecharias writing when he was stricken dumb A man would think that absence were a fair excuse a writ of ease served upon us by Providence yet godly men cannot be so satisfied but all helps to promote the common benefits a willing mind will never want an opportunity and they that have an heart will be sure to find an occasion they give all diligence to promote others welfare and therefore use all means take all occasions Which sheweth first how far they are from this temper that do nothing but by constraint A ready mind is a special qualification in an Elder 1 Pet. 5. 2. and a sure note of our reward 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls every thing is done grudgingly 'T is Pauls advice Be instent in season and out of season 2 Tim. 4. 2. not only at such seasons as are fairly offered but where corruption and laziness would plead an excuse Christ discoursed with the woman at the Well when weary John 4. We have but a little while to live in the world and we know not how soon we may be taken off from our usefulness that was Peters motive to write 2 Pet. 1. 12 13. 2. This sheweth their sottishness that are not careful to redeem opportunities for themselves Jude is studying which way to promote the salvation of others and many do not look to the state and welfare of their own souls Again observe That uniting is a great help to promote the common Salvation By this means we speak to the absent to posterity and by this means are the Oracles of God preserved in publick Records which otherwise were in danger of being corrupted if stil left to the uncertainty of verbal tradition By this means are errours more publickly confuted a testimony against them transmitted to future ages Speech is more transient but writing remaineth so Christ telleth the Apostles that they should bring forth fruit and their fruit should remain John 15. 16. Apostolical Doctrine being committed to writing remaineth as a constant rule of faith and manners and by the publick Explications of the Church left upon record we come to understand the Dispensations of God to every age what measures of light they enjoyed how the truths of God were opposed how vindicated Finally by writing the streams of salvation are conveyed into every family as a common fountain by so many pipes and conveyances
Christ we may walk with him Col. 2. 6 motion and opperation followeth life he that made thee without thee will not save thee without thee From the other interpretation of the word your selves that is one another Observe that Mutual conference is a means of perseverance Solomon saith Eccles 4. 10. When two lye together they have heat surely good company preserveth and keepeth up our warmth and vigor as a remedy against Apostacy spiritual communion and conference is often pressed see Hebr. 3. 13. and Hebr. 10. 24 25. When Gods people did oftner meet and confer together there was more life in them Next to conference prayer is required note thence That prayer is a means of establishment We are kept by Gods Power and Gods Power is set a work by prayer this is the breath that keepeth in the fire men that neglect prayer finde sensible decays when they suspected some distemper upon Jobs spirit they charge him with the neglect of prayer Job 15. 4. surely thou restrainest prayer no wonder if men grow unsavory worldly voluptuous when they let days go and weeks go and God never heareth from them 8. Then we pray aright when we pray in the holy Ghost this concurrence is necessary both with respect to acceptance and assistance 1. With respect to acceptance God will own nothing in prayer but what cometh from his spirit any other voice is strange and barbarous to him Rom. 8. 27. He knoweth the mind of the spirit because he maketh intercession for the Saints according to the will of God the Lord delighteth noâ— in the flaunting of pates and the unsavory belchâ—â— and eructations of an humane Spirit the tunâ—able cadency of words is buâ—an empty ring in Gods ears the Psalmist saith Psal 19 2. Let my prayâ—r be set forth before thee as â—ncense Now the Censers were to be kindled with holy fire before the smoak went up the coal wherewith we are kindled must be taken from the Altar not from a common hearth and then our prayer goeth up as incense Gods course is to prepare the heart and then to grant the request Psal 10. 17. Thou wâ—lt prepare their hearts and cause thine ear to hear surely Gods ear will be opened if our hearts be opened when he himself sets us a work we need not doubt of audience fire from Heaven to consume the sacrifice was the solemn token of acceptance heretofore fire from Heaven is the token still even an holy ardor wrought in us by the Spirit 2. In point of assistance prayer is a work too hard for us we can â—abble of our selves but we cannot pray without the Holy Ghost we can put words into prayer but 't is he Spirit puts affections without which 't is but a little cold prattle and spiritless talk our necessities may sharpen our prayers but they cannot enliven our prayers a carhal man may feel the impulsions of a natural fervency and so cry unto God as the young Ravens cry unto him and in all creatures there is a desire of relief the â—ude Mariners in the tempest were very earnest Jonah 1. 6. but now gracious affection is quite another thing than this natural fervency there may be cold and raw wishes after grace but not serious volitions and spiritual desires these we must have from the Holy Ghost surely if we did consider what prayer is we should see the need of this assistance 't is a work which will cost us travel of heart Acts 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is expressed by striving Rom. 15. 30. Strive with me in prayers and Col. 4. 12. Labouring for you â—ervently in prayers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a striving with God himself and then there is no setting upon God but by his own strength this was figured in Jacobs wrestling Gen. 32. 25. to the end which is explained Hosea 12. 4. Yea he had power over the Angel and prevailed yea he wept and made supplication the party that Jacob wrestled with is called a man an Angel and God a man for the shape and form assumed an Angel to note the second person who is the Messenger of the Covenant and God Gen. 32. 30. 'T was such an Angel as blessed him which is proper to God now in the assumed body Jacob wrestled with him which was symbolical the Prophet referreth it to his Prayers but how is it said he could not prevail against Jacob With a blast of his mouth he might have confounded him and it had been as easie for him to maim and destroy every joynt as to make him halt and same of one thigh I answer he could not because he would not he gave out but such a measure of strength to the body assumed and the Lord did wrestle both in and against Jacob in Jacobo Deus est seipso fortior he wrestleth against us with his left hand and strengtheneth us with his right so that Gods power prevaileth over himself all this is spoken to shew what need we have of a divine power when we strive with God But now what is it to pray in the Holy Ghost I shall answer it in a word the Spirit helpeth us in prayer in a way of gifts or graces in a way of gifts that the heart may not be bound up and that we may have necessary words to give vent to affections Adam maimed us both as to gifts as well as graces and therefore that our supplies in Christ may be answerable the Spirit bestoweth upon us the gift of prayer that we may inlarge our selves to God on all oncasions this gift was either extraordinary and proper to the first times of the Gospel when they were able of a sudden to dictate a prayer in a strange Language which they had never learned so 't is said 1 Cor. 14. 15. I will pray with the Spirit and with understanding also Many did pray with the Spirit that is made use of this gift but to the neglect of edifying they did not pray so as they might be understood by the Hearers Now saith the Apostle I would use the gift but to edification so as the understanding of the Auditory may go along with me 2. The ordinary gift of the Spirit is that special dexterity whereby men are able to put their meaning into apt words 't is not of such a miraculous infusion and so wonderful in its self as the former because it dependeth much upon the temper and suitable constitution of the body and is much bettered by industry hearing reading meditation conference c. As all other ordinary habits are but such a gift there is in the Church as we find by plain experience many mens tongues being as the pen of a ready Writer Psal 45. 1. All miraculous gifts are now turned into ordinary gifts somewhat like them as discerning of Spirits into a sagacity and caâ—telous prudence gifts of tongues into a special dexterity that
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
Creator but then especially The aches of old serve to put us in mind of our ingratitude but the strength and vigor and freshness of youth should make us remember the bounty of our Creator Look upon the body or the soul and you will see that we have cause to love him In the body we find as many mereies as there are limbs If a man should be born blind or lame or should lose an eye or an arm or a leg how much would he love him that should restore the use of these members again We are as much bound to love him that gave them to us at first especially when we consider how often we have deserved to lose them We would love him that should raise us from the dead God is the Author of life and the continual Preserver and Defender of it If we love our parents that begot us we should much more love God that made them and us too out of nothing Take notice of the curious frame of the body David saith Psal 139. 16. I am wonderfully made accepictus sum so the Vulgar rendereth it painted as with a needle like a garment of needle-work of divers colours richly embroydered with nerves and veins What shall I speak of the eye wherein there is such curious Worshmanship that many upon the first sight of it have been driven to acknowledg God Of the hand made to open and shut and to serve the labours and ministeries of Nature without wasting and decay for many years if they should be of marble or iron with such constant use they would soon wear out and yet now they are of flesh they last as long as life lasteth Of the head fitly placed to be the seat of the senses to command and direct the rest of the members Of the lungs a frail piece of flesh yet though in continual motion of a long use 'T were easie to enlarge upon this occasion But I am to preach a Sermon not to read an Anatomy Lecture In short therefore every part is so placed and framed as if God had employed his whole Wisdom about it But as yet we have spoken but of the casket wherein the Jewel lieth the Soul that divine spark and blast how quick nimble various and indefatigable in its motions how comprehensive in its capacities how it animateth the body and is like God himself all in every part Who can trace the flights of Reason What a value hath God set upon the Soul He made it after his Image he redeemed it with Christs Blood c. Well then God that made such a body such a soul deserveth love He that made the Soul hath most right to dwell in it 't is a curious house of his own framing But he will not enter by force and violence but by consent he expecteth when love will give up the keys Rev. 3. 17. Behold I stand at the door and knock if any man open to me I will come in and sup with him Why should Christ stand at the door and knock and ask leave to enter into his own house he hath right enough to enter only he expecteth till we open to him 2. Preservation We are not apprehensive enough of dayly mercies The Preservation of the World is a constant Miracle The World is hanged upon nothing as 't is in the Book of Job A feather will not stay in the ayr and yet what hath the World to support it but the thin fluid ayr that is round about it 'T is easie to prove that the Waters are higher then the Land so that we are always in the case the Israelites were in when they passed through the Red Sea Nos sumus etiam tanquam in medio rubri maris saith Luther the Waters are round about us and above us bound up in an heap as it were by God and yet we are not swallowed up 'T is true the danger is not so sensible and immediate as that of the Red Sea because of the constant rampire of Providence More particularly from the womb to the grave we have hourly maintenance from God Look as the beams in the ayr are no longer continued then the Sun shineth so we do no longer continue then God upholdeth our beings by the word of his Power Heb. 1. 3. Or as 't is with a Seal in the Water take away the seal and the impress vanisheth so do we disappear as soon as God doth but loosen his Hand and almighty Grasp by which all things are upheld and preserved But let us speak of those acts of Providence that are more sensible Into how many diseases and dangers might we fall if God did not look after us as the Nurse after her child How many have gone to the grave nay it may be to Hell since the last night How many actual dangers have we escaped God hath looked after us as if he had forgotten all the world besides as if his whole employment were to do us good He saith that he will no more forget us then a woman doth her sucking child and that we are written before him and graven in the palms of his hands Isai 45. 15 c. as men tye a string about their â—inger for a remembrance or record in a book such things as they would regard all these are expressions to describe the particular and express care of Gods Providence over his children Now what shall be rendered to the Lord for all this If we could do and suffer never so much for God it will not answer the mercy of one day Certainly at least God expecteth love for love Love him as he is the strength of thy life and length of thy days Deut. 30. 26. Every days experience is new fuel to keep in the fire The very beasts will respect their preservers they are loving to those that are kind to them The Ass knoweth his owner and the Ox his masters crib There is a kind of gratitude in the beasts by which they acknowledg their benefactors that feed them and cherish them But we do not acknowledg God who feedeth us and upholdeth us every moment There is â—â— creature made worse by kindness then man He that was made to be Master of the creatures may become their Scholer there is many a good lesson to be learned in their School 3. Redemption As a man when he weigheth a thing casteth in weight after weight till the scales be counterpoysed so doth God mercy after mercy to poyse down mans heart Here is a mercy that is overweight in it self 1 John 4. 10. Herein is love not that we loved God but that God loved us and sent his Son to be a propitiation for our sins If we had had the wisdom to pitch upon such a remedy as certainly it could not have entered into hearts of men or Angels yet we could not have the heart to ask it It would have seemed a rude blasphemy in our prayers to desire that the Son of God
property though every one cannot come up to the heighth of an Apostle 5. They are all under the same rule and direction Gal. 6. 16. As many as walk by this rule peace on them and the whole Israel of God The way of errour is manifold but there is but one path that leadeth to Heaven 6. They are in one mystical Body ministering supplyes to one another Col. 2. 19. Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God The head is the fountaine of all vital influences but the joynts and bands doe minister and convey the nourishments the whole body is still increasing and growing up to perfection and they are helping one another as the members of the same body do continue the communion of the same Spirit or by the continuity of the parts make way for the animation and quickening by the same soul What use shall we make of this I answer 1. It hinteth publick care that we should help salvation forwards both in our selves and others rejoyce in others faith as well as in your own Rom. 1. 12. Comforted by the mutual faith of you and me His faith was a comfort to them and their faith a comfort to him nay out of an excess of love and charity Paul useth an expression not imitable Rom. 9. 3. I could wish that I were accursed from Christ for my brethren my kinsmen according to the flesh 2. It checketh the impropriating of Grace and Religion to such an order or sort of Christians such as was the ambition of former times as if all religion were confined within a cloyster or wrapped up in a black garment those were called religious houses and those the Clergy or God portion all other were Lay and Secular Oh how far was this from the modesty of the Apostles Peter calleth the faith of common Christians like precious faith and Jude speaketh of a Common Salvation So the Jews before them they confined Gods choyce to their Nation they could not endure to hear of salvation among the Gentiles and of a righteousness that came to all and upon all that believe we have an envious nature and would fain impropriate common favours The Church of Rome would faine bring all the world to their lore and confine truth and faith and salvation within the precincts of their Synagogue they sieze upon and possess themselves of the Keys of Heaven to open to whom they please Now God hath broken down all pales and enclosures they would fain rear up a new partition wall Corrupt nature envyeth that others should have a fellowship in our priviledges therefore the same spirit still worketh men do so value their lesser differences and that distinct way and opinion which they have taken up as if none could be saved but those of their own party and perswasion 't is very natural to us to affixe holiness to our own opinions and to allow none to be good but those that jump with us in all things There were factions at Corinth and those that said I am of Christ were counted a faction too 1 Cor. 1. 13. as arrogating Christ to themselves therefore the Apostle writing to them saith 1 Cor. 1. 2. To the Saints at Corinth and all that call on the Lord Jesus Christ theirs and ours We are apt to be rigid to those that differ from us and to be favourable to those that think with us Tertullian saith of some in his time Illic ipsum est promereri 't is holiness enough to be one of them Oh let it not be so among the people of God! do not nullifie your brethren Rom. 14. 10. Why dâ—st thou set at nought thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian rendreth it Cur molificus fratrem When God hath made a Christian of him why dost thou make nothing of him and cry up every private opinion for another religion as if none could be Saints and Believers but they that think with you Take heed of impaling the common Salvation Inclosures are against the Law 3. It sheweth that there are not several ways to Heaven there is but one common Salvation to all the Elect and one common faith as Paul saith Tit. 1. 4. To Titus my own Son according to the common faith There are a sort of Libertines that think a man may be saved in any religion so he doth not walk against his own light Do not flatter your selves all the Elect are brought to Heaven the same way whether Jew or Gentile bond or free there is a good old way Jer. 6. 16. which if we misse we are sure to perish 4. It informeth us who are best to deal in matters of religion those that are religious that can call it a common Salvation that is common to them with others they have share in it and therefore they can best defend it differences are aggravated when carnall men intermeddle in religious controversies but those are likest to deal with most purity of zeal and love that can say your salvation is their salvation so in the next verse They turn the grace of our God into wantonness they that have an interest in grace cannot endure to see it abused 5. It forbiddeth scorn of the meanest Christian they have as good hopes through grace as you have in Jesus Christ all are one Master and Servant rich and poor Onesimus a poor runagate servant yet being converted Paul calleth him his faithful and beloved brother Philem. 10. In earthly relation there is a difference yet in regard of the common faith and common salvation we are all one I have now done with the first part of the occasion his earnestness in promoting their good I now come to the second part the urgency of the present necessity it was needful for me to write to you and exhort you which is said to shew that this Epistle was not only occasioned by the fervency of his own bone but the present exigence and necessity as affairs then stood the School of Simon the Gnosticks and divers other hereticks of a like loose strain and libertine spirit sought to withdraw and alienate them from the truth for that was the necessity here expressed as appeareth by the next verse Exhortations the more necessary the more pressing need quickens both writer and reader and the less arbitrary things are the more throughly we goe about them Observe from hence That necessity is a time for duty necessity is Gods season to work and therefore it should be ours For a season if need be ye are in heaviness 1 Pet. 1. 6. Duties are best done when we see they are needful and necessary things that are arbitrary are done with a loose heart the creatures duties towards God begins at the sense of their own wants Jam. 1. 5. If any man lack wisdom c. Well then take this hint for prayer and other services if there be a need omit not to
beleevers and to dispatch blessings sutable to their state and who can do this but God who knoweth the heart and tryeth the reins in short to be a â—it Intercessâ—ur for all the Elâ—ct he is to know our needs thoughts sins prayers desires purposes and to waite on our business day and night that wrath may not break out upon us so that his work as mediatour sheweth him to be God Well then we learn hence 1. That Christ is a proper Object for faith faith is built on God 1 Pet. 1. 21. and Christ is God and therefore his merit was sufficient to redeem the Church who is therefore said to be purchased by the blood of God Acts 20. 28. this maketh him able to sanctifie us and purge us for his blood was offered through the eternal spirit Heb. 9. 14. as God he knoweth our wants for as to his divine nature he knoweth all things and then he hath an humane nature that hath had experience of them he is able as God to give in the supplies of the spirit to save to the uttermost Heb. 7. 25. God manifested in our flesh is a firm Basis for â—aith and comfort 2. Since he was God by Nature let us observe the love of Christ in becomming man men shew their love to one another when they hang their Picture about their neck what did Christ when he took our Nature to see the great God in the form of a servant or hanging upon the Cross how wonderful God manifested in our flesh is a mystery fit for the speculation of Angels 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it to have desired it among the Fryars they count it a mighty honour done to their order if a great Prince when he is weary of the world commeth among them and taketh their habit and dyeth in their habit certainly 't is a mighty honour to mankinde that Christ took our nature and dyed in our nature and that he was made sin made man made a curse Let us desire to be made partakers of his nature as he was of ours this is our preferment to be be partakers of the divine nature 2 Pet. 1. 5. as this was his abasement the Sun of righteousness went backward there was the miracle and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed 3. 'T is an invitation to press us to come to Christ and by Christ to God The great work of the Ministers is like that of Eliâ—zer Abrahams servant to seek a match for our Masters son our way to win you is to tell you what he is he is God man in on person he is man that you may not be afraid of him God that he may be sufficient to do you good the Lord of Lords King of Kings the heir of all things the Saviour of the world this is your beloved ye daughters of Jerusalem He knoweth your wants is able to supply them though you are unworthy come he needeth no portion with you we can bring nothing to him he hath enough in himsell as Esther the poor virgin had garments out of the Kings Wardrobe Esther 2. 12. and the perfumes and odors given her on the Kings cost therefore come to him 't is danger to neglect him see that ye refuse not him that speaketh from Heaven Heb. 12. 25. 't is God wooeth you hee 'l take you with nothing he is al suâ—â—â—cient you bringing him nothing but all necessity â—e will protect you maintain you give you a Dowry as large aâ— heart can wish Therefore leave noâ— till you come to I am my Beloveds and he is mine I come now to the Word implying their guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denying Observe That it is an horrible Impiety to deny thâ— Lord Jesus When he would make these Seducers odious â—e giveth them this character Now Câ—rist is many ways denyed I shall refer them to two heads In Opinion and Practise 1. In Opinion So Christ is denyed when men deny hiâ— Natures or Offices 1. His Natures His Deity or Humanity As those ancient and wicked Hereticks â—â—ion and Cerinthus and that 's the reason why John beginneth his Gospel which was last written with a description of his God-head and is so zealous against them in his Epistles as also Jude and Peter Eâ—ion Cerinthus and â—â—arpocrates and others held he was begotten as others are by the help of a man Mâ—â—â—â— held the Son of God to be a part of his â—thers substance Saturâ—ius Basilides Cordion with otherâ— denyed the Humanity of Christ saying He only appeâ—râ—â— in the shape of a man Samosatenus held God was not otherwise in Christ then in the Prophets Euticheâ— held there was in Christ but one Nature which was made up of the câ—mmixture of his Flesh with his Divinity as water is mâ—â—ed with Wine Nestorius would give him two Personalities because he had two Natures The Marcioâ—ites affirmed Christ suffered not really but in shew Thus you see how busie the Divel hath been and always is about this main Article 2. His Offices of King Priest and Prophet have been denyed by none as I remember but yet often made void and of none effect Antichristianism is perfectly the evacuating of Christs-Offices The Papists set up Head against Head which is the spirit of Antichristianism They make void his Priestly Office by Indulgences Purgatory Doctrine of Merit Hiâ— Prophetical Office by Doctrines of men and unwritten Traditions So Socinians make void his Priesthood by denying his satisfaction and Papists make void the other act of his Priesthood by setting up Mediators of Intercession c. 2. Christ is denyed in Practise and so 1. By Apostasie and total Revolt from him Matth. 10. 33. Whosoever shall deny me before men c. None sin as Apostates do for they do as it were after Tryal and upon deliberate judgement acknowledge the Divel the better Master they first for sook Sathan and then came to Christ and then they go back again from Christ to Sathan and so do as it were tell the world that with him is the best service and therefore it were better they had never known the way of righteousâ—ess c. 2 Pet. 2. 22. 2. By not professing Christ in evil times for noâ— to profess is to deny see Matth. 10. 32 33. and Mark 8. 38. in an age when men prove disloyal in the Duty of the Covenant called there an Adulterous generation Some are ashamed for fear of Disgrace as well as afraid for fear of danger to own Christ and the ways best pleasing to him this is to deny him 3. Men deny Christ when they profess him and walk unworthily and dishonourably to their Profession Actions are the best Image of mens Thoughts now their Actions give their Profession the Lye Titus 1. 16. They profess they know God and in works they deny him
of godliness this is the party from whence I fear such danger and disturbance if the Lord put not an hook into their Jaws or do not awaken the Magistrate to look to the safety not only of Christs interests but his own Cursing Balaams will soon prove bloody Cains and wicked seducers tyrannous oppressors The next part of the Description is And ran greedily after the error of Balaam for reward His story beginneth Numb 22. and his Tragedy you have Numb 31. 8. Balaam had linguam venalem Oracles to â—ell so they adulterated the Doctrine of the Gospel out of covetousness and filthy lucre Simon Magus out of whose School the Gnosticks came would you know buy and sell the holy Ghost Acts 8. Now after this errour 't is said they ran greedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were poured out 't is a metaphor taken from a River overflowing the banks or from a thing poured out from a Bucker with a full current or stream Now from hence Observe 1. That the Devil enâ—iceth his slaves to divers sins as to the malice of Cain so to the covetousness of Balaam 2. That men are usually carried into errours by the bait of gain and worldly profit 2 Pet. 3. 3. Through covetousnes shall they with feigned words make merchandise of you that which is the root of other evils is often the root of Heresies or sect making souls are a precious commodity Christ thought them worthy of his own blood but seducers count them cheap ware for their own gain and worldly interests they care not how they they betray souls yea Christ himself is sold by them as Judas purchased a field with the reward of iniquity Acts 1. 18. Oh then beware of covetousness 't is a great snare a covetous man the Devil hath him upon the hipp and how far or whither he will carry him he cannot tell Balaam had many good gifts God is said to have put words into his mouth Numb 23. 26. he asked councel of the Lord loath to go yet covetousness by degrees wrought upon him 3. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men sin with full bent of heart aâ—d are carried out violently against all restraints of conscience as Balaam notwithstanding the checks and disappointments which he met with in the way The dumb Ass forbidding the madness of the Prophet 2 Pet. 2. 16. yet was still hurried on by the violent impulsions of his own lust and greedy desire of reward so the Apostle speaketh of some that work uncleanness with greediness Eph. 4. 19. The motions of lust are rapid and violent we are in earnest when we do the Devils work a stone runneth down-hill with a swift motion because of its propension and tendency that way Oh when shall we learn to serve God as we have served Satan our work is better our wages better and our Master best of all When shall we pour out our hearts in prayer as we do in sin In the business of Religion we act with a great deal of dividedness and partiality our evil works are meerly evil but our good by no means can be purely good 4. Again observe That covetousness is a violent head-strong lust you would think uncleanness is most violent as having a rage and a passionateness in it it is so but covetousness is more strong as engaging not only the lighter part of the affections but the will it self 1 Tim. 6. 19. He that will be rich c. fits of lust are earnest for the present but this is the constant and more deliberate bent of the heart towards that which is evil watch the more that your feet be not taken in this snare The last instance is perished in the gainsaying of Corah this is produced to note their factious practises you have the story of him Numb 16. being overcome with ambition he would take upon him the Priesthood he and his accomplices made head against Moses and Aaron but he perished in the attempt and so will these likewise that rise up against Magistracy and Ministry as surely as if it were already accomplished and therefore though they were not as then born yet they are said to perish when Corah perished From hence note That ambition breedeth faction hence Corah gainsayed Diotrephes loveth the preheminence and therefore troubled the Church in the 3 Epistle of John 10. All stirs begin first in our own lusts men are discontented with their estate would be higher and therefore break rank Lanctantius observeth of the troubles of his age thus Fuerunt quidam nostrorum vel minus stabilitâ fide vel minus docti vel minus eauti qui dissidium facerent unitatis ecclesiam dissiparent sed ij quorum fides fuit lubrica cum deum nosse se colere simularent augendis opibus honori studentes affectabant maximum sacerdotium a potioribus victi secedere cum suffragatoribus suis maluerunt quam eos ferre prae positos quibus concupiebant ante praeponi c. Lactant. de vera sapientia lib. 4. to cap. 30. 't is an excellent thing to be contented with our own station Jesus Christ was chadal ischim Isa 53. 3. the leaving off of men or contented to be in the lowest rank if God hath denyed thee any condition in the world which thou affectest thou art not worthy of it or it is not fit for thee c. 2. Observe Ambition that carrieth men against Ministry carrieth them against Magistracy also Corah and his companions rose up against Moses and Aaron the Church and Common-wealth are like the soul and the body the one fareth the better for the welfare of the other and seditions spirits will brook no restraint let them alone in the Church and they will soon disturb the State also But of this before verse 8. Once more The levelling humour is no new thing in the Church of God their plea was Numb 16. 3. all the Lords people are holy or Saints and why should any be set over them let us beware then of that parity which some affect there must be Rule and Superiority or all will come to nought God made the world to consist of Hills and Valleys and in Church and State there must be Governours and governed Teachers and taught 't is Corahs sin to invade Offices without a call and to destroy that Order which God hath established Again Observes Schisms and factions in the Church bring destruction in the end Those that made a cleft in the Congregation the earth cleaved to swallow them up Christ saith Woe be to that man by whom offences come Mat. 18. 7. 't is sad to take offence but worse to give it all the mischief that ensueth will be reckoned to your score surely men would be more tender in this Point if they did but think of the punishment that sensibly overtaketh the disturbers of a well ordered society Again Observe The Scripture speaketh of things to come as
glory Holiness implyeth a conformity to the Law of God but godliness an enlightned respect to his glory now a Christians whole life should have such a tendency and ordination for 't is called a living to God Gal. 2. 19. Once more observe These ungodly men are the rather judged because they commit sin with an ungodly mind or sin with a sinning mind for so 't is in the Text ungodly deeds ungodly committed A child of God may fall into wickedness but he doth not commit it wickedly with a full consent men are not condemned for infirmities but iniquities as a child of God cannot act with such liberty purity and perfection in the ways of God as he doth desire so in the ways of sin he cannot do what he would nor be carried out with such a full bent and purpose of heart as wicked men are because of the opposition of the new nature to this latter sense is it said Gal. 5. 17. Ye cannot do the things that ye would as will appear by a serious inspection of the context wicked men follow the Derils work with all their might Micah 7. 3. They do evil with both hands earnestly the Lord that is tender of those that sin through infirmity yet taketh notice to the purpose when men sin for sins sake and their hearts are largely and eagerly set upon it those that are discaimed at the day of judgment are called workers of iniquity Mat. 7. 23. such as make a business and a trade of it a godly man doth not so much act sin as he suffereth by it peccatum patitur non facit Bernard He doth not pour out his whole heart this way there are constant dislikes in the soul which are a let and restraint to him usually the sins of the godly are either sins of ignorance incogitancy suddain surreption and daily incursion if they sin deliberately there is not such a spight and rage as there is to be found in the sins of the wicked From the next clause and their hard speeches Observe Not only the deeds of ungodly men but their speeches are brought into judgment words do not perish with the breath with which they are uttered no they remain upon record and we are to give an account of them at the last day Mat. 15. 36. and James 2. 12. Men are more serious in their actions but in their speeches rash and inconsiderate and those that dare not act evil dare yet speak Oh consider if Christ did only call us to an account for our actions and our words were free 't were another matter but he reckoneth with us about our speeches therefore so speak and so do as those that would be judged by the Law of the liberty Once more from thence observe That of all speeches mens hard speeches shall be produced at the day of judgment Now what are these hard speeches I Answ either such as have anger in them as Solomon speaketh of the froward mouth and perverse lipps Prov. 4. 22. when men breath nothing but fire and drop coals instead of words or such as have pride in them or contempt of others as when we lessen their abilities insult over their miseries They speak to the grief of those whom thou hast wounded see Psal 94. 4. or triumph over their slipps and failings this is to pour salt and vinegar into new wounds Again such as have bitterness and malice in them as calumnies and reproaches Psal 64. 3 4. They bend their bows to shoot their Arrows even bitter words By whisperings and clancular suggestions they wound the credit of Gods servants and so bring them into dis-esteem with others Well then be not hasty to utter hard speeches especially against Gods children Numb 12. 8. Were ye not afraid to speak against my servant against Moses The repetition of these hard speeches will be sad notes to your ears at the last day The next Note is That of all hard speeches those are the worst which do most directly reflect upon the honour and glory of Christ for so 't is in the Text hard speeches spoken against him Now hard speeches against Christ are either blasphemies against either of his natures the Ebionites denyed him to be God the Valen inians made him a phantastical man or a man only in appearance or murmurings against his providence and regiment of the world Your words have been stout against me Mal. 3. 15. When we tax and excuse providence as if the Lord were blind careless unjust or injurious in his dealings The Lord shall not see he shall neither do good nor evil how should the most high know or when we scoff at his word as these Jer. 23. 33. The burden of the Lord the burden of the Lord everymans word shall be his burden because the Prophets usually began their Sermons with this Preface The burden of the Lord they scoffingly were wont to say what burden have you for us to day Now saith the Prophet this shall return into your bosoms your words shall be your burden So also when we speak against his ways calling zeal fury strictness a foolish preciseness and godliness puritanism Oh Christians these hard speeches will cost dear here or hereafter 't is possible that blasphemy repented of may be forgiven but when you are brought home to Christ 't will cost you bitter pangs and a sound remorse Verse 16. These are murmurers complainers walking after their own lusts and their mouth speaketh great swelling words having mens persons in admiration because of advantage HEre the Apostle commeth to make Application and to prove that these were such as Enoch had described and therefore liable to the judgment threatned Here are several things charged I shall take them in order The first thing is their unsatisfiedness with their present condition expressed in two words 1. Murmurers 2. Complainers The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisieth such a muttering as men use when they are under a passion and discontent The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth blamers of their lot and portion namely of that portion which is set out for them by God the one implieth their discontented thoughts the other their qeurelous expressions Note hence That murmuring is a great sin 'T is so charged here upon the Seducers I shall first shew what murmuring is Secondly prove that 't is a great sin 1. What it is one saith well it must needs be known because 't is so commonly practised but if you will have me describe it I shall say 't is the scum of discontext or the vent of impatience or such bold expostulations and complaints as flow from an exulcerated mind In the Text you see first men mutter and then complain the heart boyleth with impatience and then the froth is cast out in passionate speeches and complaints humble complaints are not murmuring else there would be no room for prayer but bold expostulations are murmurings when we complain rather of God then
our selves to the disposal of providence as David doth 2 Sam. 15. 26 27. and to keep our desires low till Gods will be declared 't is easier to add then to substract and to ascend with providence when the master of the feast biddeth us to sit higher then to be compelled to descend and lye in the dust 4. If it be bad it might have been worse in regard of Gods absolute power and our desert your suffrings are not so great as your sins Ezra 9. 13. Thou hast punished us less then we have deserved God is too just to do us wrong if he will exchange Hell for Babylon there is much of mercy in it nothing of injustice if you do not deserve this usage from the hands of men you have deserved this and much more from God 't is deserved of God and therefore to be born patiently 't is not deserved of men therefore to be born chearfully whose cross would we bear Christs or the Theeves Cross when we suffer deservedly and as Malefactors we bear the Theeves Cross 5. The Lord disposeth all for the benefit of his own people so that if it be not good for the present it will turn to good Rom. 8. 28. if God should not thus exercise us we would have more cause to complain he is too gentle a Physitian that lets his Patient dye for want of putting him to the trouble of physick consult with Gods aim rather then your present feeling let him cut and burn here that he may save hereafter Domine hic ure hic seca c. 6. Murmuring is so bad in none as in Gods children it doth not become their priviledges their vows their hopes God in covenant is theirs and he hath all things that hath him that made all things all things are comprised in God if our lumber be changed into silver our silver into Gold our gold into one rare Pearl that 's all the other virtually if God hath given us himself his Christ his Spirit will not all this content us It doth not become our vows and the promises which thou mâ—d'st to God when thy terrours were upon thee then thou didst say Oh Lord let me have Jesus Christ and I will be content though I should begg my bread and be reduced to raggs and extremity of want when thy heart was stung with sin thus desireous wert thou to reckon upon Christ as thy all-sufficient portion how grew the * consolations of God to be small with thee now God tryeth whether thou wilt stand to thy word and thou fallest a murmuring it may be just with God to dipp his Arrows in venom and vengeance and shoot them into thy soul again Once more 't is below your hopes you should have a spirit as high as Heaven and will you storm at every petty loss as he said Art thou the Kings son in law and art so lean from day to day are you Heirs of glory and stand so much upon triffles it should not be Having given you some general Considerations against murmuring I now come to particular Cases 1. Doest thou lye under deep presting wants divers have been put to great streights that have done God more glory Musculas a great Divine yet forced to serve a Weaver for his subsistance Paul made Tents that he might not be burdensome and so prejudice men against the Gospel the more destitute the more sensible of the care of providence God beareth the Purse for us when we have but from hand to mouth we are still supplyed the more immediately you liue upon God the more you begin the life of Heaven where God is all in all Deep poverty is is the sauce of the present life Austin saw a beggar frisking after his belly was filled he could find no such delight after the use of the creatures being daily and abundantly supplyed the spectacle much wrought upon him 2. Hast thou sustained great losses If God hath lent us blessings and taken them again shall we grudge them to the right owner he took part that gave all 3. Dost thou endure great pains there is a gradation in miseries those that lite upon the estate do not sit so close as those that lite upon the body and those that lite upon the body are not so terrible as those that lite upon the soul a wounded spirit who can beat bodily pains is the case we now speak too you are full of pains but Christ on the Cross suffered more but he was God-man the Martyrs suffered more Heb. 11. 35. they were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were stretched out like a Drum but those were rare instances and had a singular assistance Pauls was an ordinary case his thorn in the flesh 2 Cor. 12. was some great bodily pain but Paul was a choice spirit heathens have born it stoutly Epicurus was full of solace in a fit of the Cholick ob memoriam inventorum by calling to mind his inventions in Philosophy and Tully speaketh of Possidoniâ—s the Philosopher that whilst he was under a great fit of the stone could discourse freely that nothing was good but vertue nothing evil but vice and when his pain twinged him would say Nihil agis dolor quamvis sis molestus nunquam confitebor te esse malum Pain thou dost nothing alter my opinion though thou art troublesom yet thou art not evil but these were men that obstinately maintained an insensibleness little children have endured great pains and wilt thou startle at that which poor little children have suffered Besides all this 't is Gods design to try you there is a great deal of valour to be shewed in the sick bed either the end of it will be life or death if death 't is the last brunt bear it patiently those enemies which ye now see ye shall them see no more Heaven will make amends for all If life you will be ashamed when well that you had no more patience whilst sick passive valour is the glory of a Christian active volour that is fomented with plenty of blood and spirits is a poor thing to it great Souldiers that will venture upon the mouth of a Canon yet tremble at a disease and lingring death when they are sick they are under gods arrest c That I have given you remedies against murmuring by way of consideration Now by way of practice 1. Divert the stream another way as to the disposition of heart take this rule Be still examining thy self rather then judging God Psal 4. 4. If God seemeth to neglect me have not I neglected him c. as to the outward expression of murmuring turn the streams again express thy sorrows often in a way of prayer thy rejoycings in a way of praise prayer cureth murmuring for that 's a duty wherein we profess subjection and dependance and besides utterance giveth ease to the soul an Oven stopped is the more hot within complain more to God and we shall not complain of God Praise cureth
affection corrupted and renewed the Schoolmen dispute whether there be any thing a man doth that had not its first rise from love 't is love maketh us angry and 't is love maketh us hate and love maketh us grieve much more is it love that maketh us hope and desire and delight so 't is gracious love that sets us a mourning for sin puts us upon hatred of evil delighting in God and in his Laws see 2 Cor. 4 14. 1 Ioh. 5. 3. Gal. 5. 6. faith worketh by love faith receiveth grace and love exerciseth it if we would do any thing in the resistance of sin in keeping the Commandments we cannot spare our love 2. As to man love is a grace that will make us industrious for the good of others and therefore we read of the labour of love 1 Thes 1 3. 't is gluten animarum the glue of the souls the cement and soder of the Church the jointing that runneth throughout all the living and squared stones Col 3. 14. by this souls are mingled and all mutual offices done cheerfully want of love to the Saints is the cause of Apostacy for the less we love them the more we associate to the wicked and then zeaâ— is damnifiâ—d and abated Well then watch the more earnestly against the decays and abatements of love leaving our first love is a disease not only incident to Hypocriâ—es but sometimes to Gods own children Christians go backward in the heat and light of their graces ten degrees either through the badness of the times Mat. 24. 12. or through a cursed â—aâ—iâ—ty that is apt to creep upon us affâ—ctions are deadned to things to which we are acâ—ustomed the Israelites cryed out nothing but this Manna our desires are not so fresh and lively after long acquaintance Sometimes it cometh from negligâ—nce or a sluggish carelesness we do not take pains to keep graces alive nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the gift that is in us 2 Tim. 1. 6. as the Prieâ—â—s in the Temple were to keep in the holy fire so are we by prayers and meditation and constant woâ—k to keep our love alâ—ve but when these exercises are neglected it decreaseth Sometimes it falleth out through freeness in sinning neglect is like not blowing up the coals sinning is like pouring on waters a very quenching of the sâ—irit 1 Thes 5. 13. Again through secure dalliance with the pleasures of sin or cumbring the soul with the cares of the world when the heart runneth out too much upon the creature God is neglected Thus it may fall out But now the decay of love is seen in two things 1. The remission of the degrees of love 2. The intermission of the acts of love 1. A remission of the degrees when the heart groweth cold listless and loose when there is not such a strong tendency and bent of soul towards God as formerly not such a sense of unkindness such an awful respect to God a care to please him and desire to enjoy him nor such complacency and delight in the thoughts of God but now every loss or abatement of degree doth not mount to a leaving of our first love there are certain ravishments and transports of soul which we feel upon the first evidence of our being reconciled to God or are stirred up upon ther special occasions these are accidental overflowings which may come and go we cannot always bear up under them new things strangely affect us love is afterward more settled and dâ—ffused in the channels of obedience and therefore no wonder if it do not run with so full aâ—ydâ— and current this remission of degrees then must be understood with respect to these constant dispositions of love as care to please fear to offend desire of and delight in God when these fail as to any degree love is a chilling or growing cold 2. An intermission of the acts and exercise of love when God is forgâ—tten duty neglected sin unmoâ—tified no caâ—e of or frequency in private communiâ—n with God no sweet thoughts of him Psal 63. 6. Psal 104. 34. where we love there will be musing on the object beloved there will be familiarity and intimateness of converse there is not a day can pass but love will find some errand and occasion to confer with God either to implore his help or ask his counsel but now when men can pass over whole days and weeks and never give God a visit such strangeness argueth little love Again when there is no care of glorifying God no ploâ—tings and contrivings how we may be most useful for him when we do not mourn over sin as we were wont to do are not so sensible of offences have not these meltings of heart are not so careful to avoid all occasions of offending God are not so watchful so zealous as we were wont to be do not rise up in arms against temptations and carnal thoughts love is decayed certainly when the sense of our obligations to Christ is warm upon the heart sin doth not scape so freely love will not endure it to live and act in the â—ear Tit. 2 11. 12. Gen. 39 9. but now as this is worn off the heart is not watched the tongue is not bridled speeches are idle yea rotten and prophane wrath and envy tyrannize over the Soul all runneth to riot in the poor neglected heart yea further Gods publick worship is performed perfunctorily and in a careless stupid manner sin confessed without remorse and sense of the wrong done to God prayer made for spiritual blessings without desire of obtaining wrath deprecated without any fear of the danger intercession for others without any sympathy or brotherly Love thanks given without any esteem of the benefits or affection to God in the remembrance of them conference of holy things is either none at all or very slight and careless hearing without attention reading without a desire of profit singing without any delight or melody of heart All this is but the just account of an heart declining in the love of God Now as you love your own Souls beware of this great evil to this end 1. Be rooted and grounded in love Eph. 3. 17. Do not content your selves with flashes and good moods and meltings at a Sermon but get solid grace and thorow experiences glances and suddain affections will come to nothing Matth. 13. 4. 5. with 20. 21. A tree that hath taken root is in less danger of withering 2. Increase and grow in love 1 Thessa 4. 10. Nothing conduceth to a decay more than contentment with what we have received every day you should love sin less self less world less but Christ more and more 3. Observe the first declinings for these are cause of all the rest evil is best stopped in the beginning if when we first began to grow careless we had taken heed then it would never have come to this an heavy body moving downward vires aâ—quirit â—undo it gathers strength by
the Oak till it sucketh out its heart Gods Messengers carry it more openly and with a single plainness see 2 Cor. 1. 12. creepers and fawning parasites do but draw a suspicion upon themselves surely Gods cause is able to stand upon its own legges and needeth not the support of so base an Artifice But is it not lawful to use some prudence in this kind and to insinnuate with great men for the advantage of a good cause I Answer To be over solicitous in this kind argueth distrust of Gods providence and draweth suspicion upon the way which we would need maintain that matter is not very cumbustible where men blow so hard what favour commeth in the faiâ— way of Gods providence we may accept All men seek the Rulers face but every mans judgment is of the Lord and what may be gotten by honest open and lawful means as by humble addresses and the magnetick virtue of truth its self and the holiness of them that maintain it may be sought after thus the Apostles dealt with the Rulers and great ones to gain their respect to Christianity that they might with less prejudice insinnuate the truth to the people Acts 18. 8. and Acts 19. 31. Some of the chief of Asia were friends to Paul but now when this respect is to be gotten by clamular and dishonest arts and cannot be kept without flattering them in their sins or complyance with their lusts and carnal designs and men stretch their consciences and make it their business to humour those that they may advance them and trample upon all that may be called right and honesty to accomplish their ends and magnify those whom they would have scorned if their station had not been so high This is to have mens persons in admiration for advantage 4. Vsually men of a false way in Religion admire those of their own party above others of known worth and integrity this is one part of the sense all of their own way they accounted Gnosticks that is knowing persons as if others how much soever owned by God as having the stamp and impress of gifts and graces upon them were not to be compared with them this is the genius of all Sectaries illiâ— ipsum esse est promereri saith Tertullian 't is religion enough to be one of them Verse 17. But Beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ HAving described these Seducers he exhorteth those to whom he wrote to beware of them aliedging the warning of the Apostles to shew that not only Enoch who might be supposed to speak of the wicked men of his own time but the Apostles who expresly spake of the present age foretold that scoffers and sons of Belial should arise in the Church There is nothing difficult in this Verse only a doubt is to be discussed doth not this passage yeild an Argument against the Authority of this Epistle he speaketh of Apostles and of of words spoken before by them as if he were of an inferiour orbe and writing long after their publication of the word I Answer no. 1. Peter maketh mention of the Epistles of Paul yet it doth not weaken his Authority 2 Pet. 3 15 16. 2. In the place exactly parallel to this 2 Pet. 3. 2 3. that Apostle citeth other writings yet avoweth his Apostolical Authority Be mindful of the words spoken before by the holy Prophets and the commandment of us the Apostles of Jesus Christ 3. This term before spoken of only sheweth that he wrote late when either the Apostles were dead or their writings were common in the Church But why doth he quote the words of the Apostles neither urging his own Authority nor including himself as Peter doth I Answer partly out of modesty to point at the place whence he had taken these thingâ— and to shew that he was not ashamed to use and alledge the writings of his fellow Apostles 2. To declare their mutual consent In the mouth of two or three witnesses shall every word be established 3. His own Authority is implyed in vouching theirs and before expressed when he calleth himself The Brother of James Notes from this Verse are these From that Beloved which compellation is used to note his affection in this writing the like is used by Peter 2 Pet. 3. 1. Beloved I thought meet c. When we declaim against errours we should do it out of love and a tender respect to the good of souls In all conquests we had need watch our own hearts people suspect us to act out of peevishness and sininister affections to serve a sect and party and our ingagement to be faction not zeal therefore be the more careful that the flame be pure incense must not be kindled with strange fire nor zealous ingagements arise from a carnal impulse Again we may be earnest against errour when corrupt men are gotten into esteem but 't is in love to you if we express our selves with some warmth and affection 't is for God and your souls are concerned 't is observable John the Disciple of love is most earnest against deceivers bid them not good speed saith he 2 Ep. John 7. 10. and every where in his Epistles My little children beleeve not every spirit c. there are many Anti. Christs men that lye and have not the truth 't is sad your Ministers should be looked upon as enemies because they love you and warm you But you will say 't is out of perverseness to serve their faction and to cast an odium upon parties opposite to themselves I Answer Charity thinketh no evil we should not interpret the worst those that storm at a warning give a shrewd presumption of their own guilt usually persons that object thus are such as would have us tamely to suffer the honour and interest of our Lord and Master Jesus Christ to be trampled under foot but 't is our hearts desire that tender consciences may know that 't is not the shame of others but their good which we aim at From that Remember Seasonable remembrance of truths is a great help and relief to the soul John 2. 22. When he was risen from the dead the Desciples remembred c. in events 't is good to remember Prophesies they confirm the soul and support it against the present distress and temptation both sins and discomforts arise from forgetfulness mostly and want of actual remembrance Have ye forgotten Heb. 12. 5. but now when the spirit is ready with the remedy as the flesh is with the temptations 't is a mighty support in the debates between the carnal and spiritual part seasonable thoughts carry it I do not say bare thoughts do it unless God be in them there may be gracious dissallowing thoughts and yet the flesh go away with the victory for all that but this is the way by which the spirit of God worketh by fresh and seasonable thoughts he poyseth the heart and inclineth it to
the better side Well then let your memories be as an Ark or Chest in which the Tables ore kept lay up a good stock of knowledge that you may have truths always fresh and present with you will be an help to prayer Eph. 6. 17 18 Take the sword of the spirit which is the word of God praying always c. a check to temptations to sin Psal 119. 9. I have hid thy word in my heart that I might not sin against thee a support in afflictions Heb. 12. 5. a remedy against errour John 14 26. The next Clause is the words spoken before The Prophesies of Scripture evince the truth of it things are there spoken long before they fall out not only before the event but before the causes or remorse tendencies to such an event wise men may guess when they see probabilities and foretel that which dependeth on natural causes the Devil can many times shrewdly interpret the predictions of the word but a certain precience of what is future and meerly in it self contingent is the prerogative of God Isa 41. 22. Let them foretel things to come c. this is done in the Scripture Cyrus is mentioned by name an hundred years before he was born Isai 25. 1. The birth of Josiah 300. years before it came to pass 1 King 13. 2. The building of Jericho 500. years before it was re-edified Josh 7. 26. with 1 King 16. 34. The great promise of Christ in Paradice accomplished a thousands of years afterward the people of the Jews were ever warned by Prophesie of the good or bad that befel them Scripture was to them not only an Authentick Register but an infallible prognostication these two signal providences of the rejeâ—ion of the Jews and the calling of the Gentiles were they not abundantly foretold and accordingly came to pass Can there be any compact here When the Jews were the keepers of the Oracles of God would they foyst in Prophesies against themselves Well then venture upon the truth of the word more than you have done God hath ever hitherto stood to his word rather then he would go back from it he would not only cast off his ancient people but send his own Son to suffer a shameful and an accursed death he that hath been faithful hither to is he like to fail at last I go on in the Text of the Apostle of our Lord Jesus That the words of the Apostles are the Rule of faith these were legati a latere sent from the side of Christ they had an extraordinary mission and call immediately from Christ as Christ from the Father John 17. 18 and John 20. 21. they had extraordinary gifts as infallibility quod hoc as to the work of an Apostle the power of working miracles c. and ordinary gifts in an extraordinary manner as tongues c. they were to write Scripture and to consign a Rule to the use of the Church in all ages This word of the Kingdom must be Preached till the end come Mat. 24. 14. and Christ prayed for no more then do believe through their word John 17. 20. and to them he said Matth 28. I am with you to the end of the world no other doctrine can we expect till we come to study Divinity in the Lambs face Once more these Apostles of the Lord were Paul and Peter 2 Tim. 3. 1 2 3 4 Peter 2 Pet. 3. 2 3. From whence Jude taketh many passages 'T is not unlawful to make use of the writings of other men Compare the fifteenth and sixteenth Chapters of Isaiah with the 48 of Jeremiah especially Isa 16. 8 9 10 11 verses with Jer. 48. 32 33 34 35 36. and you shall see how they agree almost word for word the gifts and labours of others are for our use not to â—eed laziness but to exercise industry in some cases if we speak iisdem paene literis syllabis as Melanchthon wished Divines would in the same words 't is not a fault in controversies and positive truths better make use of old words then coin nâ—w matter many now scoff at common truths as if Preachers did but talk like clocks one after another Doctrine cannot be varied a good scribe indeed must bring forth out of his Treasury things both new and old represent common things in a fresh savory way yet 't is not altogether unlawful to make use of the words of others where they are poinaunt and emphatical not lazily to go on in the tract but as improving their conceptions Yet again Jude an Apostle quoteth Apostles Daniel a Prophet read in the Prophesies of Jeremiah Dan. 9. 2. Peter was conversant in the Epistles of Paul 2 Pet. 3. 16. Paul himself had a care of the Parchments that is as some suppose the Volumes and Books of Scripture 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners but for the highest a study becomming the most eminently gifted there is a passage Psal 119. 75. Let those that fear thy name turn unto me those that have known thy testimonies that turning to him some understand of joyning with him in friendship and familiarity as certainly godly men by a secret inclination are moved to joyn one with another others make the end of turning to him to behold in him a pattern and example of the Lords grace but the Chaldee paraphrase thus turns to my Doctrine those that know let them come to know more Well then do not rest in the light you have and think that you are above these helps you may be further instructed and established if you had all knowledg there are affections to be wrought upon you may be quickned if not learn Ministers and those that abound in knowledg may be stirred up by the admonitions and exhortations of others Verse 18. How that they told you that there should be Mockers in the last time walking after their own ungodly lusts HOw that they told you he meaneth not in word but in writings they told the Church in general but the Apostle applyeth it to them places are every where 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29 30. in the last time The days when the Gospel was first Preached are so called in a double sense either with respect to the approaching judgements on the Jews 1 Iohn 2. 18. Little children now it is the last time the lease of our mercies was running out a pace so James telleth the carnal Jews Iames 5. 3. Ye have heaped up treasure for the last days when God was pulling down and plucking up they were scrâ—ping and hoarding up wealth and so became a greater prey to the destroyer 2. Or because then the last dispensation began which God would continue without change unto the worlds end Heb. 1. 2. He hath in these last days spoken to us by his Son the Lord hath now fully revealed his mind and the Doctrine of salvation is put into a settled