admittere potest Impius sibi hoe persuadere conatur aut sibi aliter tamen sentienti convicto satis imponere satagit Non esse Numen verum hoc ipsum nequit 2. Impius dicit in corde suo id est ita secum tacite loquutus est Impius Non est Deus vel Utinam non esset Deus In corde dicere nihil aliud significat quam tacite secum contendere quasi murmurando quippiam proferre Nisi enim ea Phrasis ita acciperetur non potuisset Esaui cogitatio si tantum cordis fuisset non oris citra peculiarem Revelationem Rebeccae innotuisse 3. Impius dicit in corde suo non est Deus id est Deus non est Objectum cogitatioâ—…um ejus neque circa Divina solicitus est prophanis â—…ntentus praesertim cum ita vivat ac si non esset Deus ac nullo sensu aut reverentia Numinis tangeretur Pauli Voeâ—…ii Theolog. Naturalis Reformata c. 2. * The Insivibility of God brought as an Argument by Satan against his Existence ‖ Deus est quicquid vides Deus est quicquid non vides †The Foundations of all Religion lie in Two things That there is a God who Rules the World and That the Souls of Men are capable of subsisting after Death So that if these things be not supposed as most agreeable to Human Reason we cannot imagine upon what Grounds Mankind should embrace any way of Religion at all For if there be not a God whom I am to serve if I have not a Soul of an Immortal Nature there can be no sufficient Obligation to Religion nor Motive inducing to it Doctor Prideaux in his Eighth Lecture De Salute Ethnicorum and Doctor Stillingfleet's Origines Sacrae Caput est primum Divinae legis ipsum Deum nosse Lactantius * The Trinity cavilled at and brought as an Argument by Satan to prove that God is not ‖ Esquire Leigh's Treatise of Divinity The Mystery of the Trinity after a sort shaddowed out by Four Resemblances See Bishop Usher his Body of Divinity A Person is a distinct Subsistence of the whole God-head Nam plura infinita esse nequeunt quia sic forent plura summa prima Aug. In this Mystery there is Alius Alius Another and Another but not Aliud Aliud Another thing and Another thing The Doctrine of the Trinity is That there are Three Persons in one and the same Substance Nature and Essence What a Person in this Sense is I have shewed you already God the Father is the First Person God the Son is the Second Person God the Holy Spirit is the Third Person All these are Co-equal Co-eternal and Co-essential for though they are Distinguished yet not in their Natures and Being but in their Names Orders and Actions And that there is a Unity in Trinity viz. Three Persons yet One in Substance Nature and Essence we must believe let Reason suggest what it will though thâ—… same may be illustrated by Reason as above because Scripture which is Infallible doth so declare 1. See the Old-Testament where the Trinity speaketh in the Plural Number And God said Let us make Man in our Image after our Likeness Gen. 1. 26. Isa. 6. 3. The Angels iâ—… respect of the Three Persons do cry three times Holy Holy Holy And so in the New-Testament this Doctrine is mighty clear as Matth. 3. 16 17. where the Father the First Person of the Trinity is Heard and Seen so that there is one The Holy Ghost in the Shape of a Dove is Seen and not Heard there is another And then Jesus Christ in his Assumed Nature is both Seen and Heard So that this is good Qui nescis Trinitatem ito ad Jordanem More-over we are Baptized in the Name of the Father Son and Holy Ghost Matth. 28. 19. Lastly the 2 Cor. 13. 14. The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you All. Those Scriptures may suffice to prove That there are Three Persons in the Divine Essence And now that these Three are One I prove from those two Places in Scripture The one is in the Old-Testament and the other is in the New Deut. 6. 4. Hearken O Israel the Lord our God is One Lord In the Hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Elohenu Jehovah Echad It signifies thus much That the First Jehovah is God the Father the Second Word Elohenu our God is God the Son the Third Word Jehovah is God the Holy Ghost and the Fourth Word Echad that is One is to shew the Unity of Essence in the Plurality of Persons The Jews did own the Doctrine of the Trinity though now they deny it for their Antient Rabbies did prove the Trinity out of the Old-Testament and Rabbi Simeon the Son of Johai alledged this same afore-mentioned place for the Proof thereof And many other Passages might be taken out of the Writings of the Antient Rabbies to confirm this Truth but this is already performed by Galatinus in his Books De Arcanis Catholicae Veritatis The Place in the New-Testament is this which may serve for all 1 Joh. 5. 7. For there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One. To conclude Singula sunt in singulis omnia in singulis singula in Omnibus Unum omnia Aug. lib. 6. De Trin. Cap. ult O Deus est indivisè Unus in Trinitate inconfusè Trinus in Unitate Iustin. Who can saith Mr. Watson in his late Treatise of Self-Denyal with the Plum-line of Reason fathom the Trinity which is Puteus profundus a Deep Well * 'T is here to be noted That Satan labours to argue from the Wonderfulness of God's Attribute his Non-Existence or at leastwise that God is not so Wonderful as he is Revealed in Scripture to be and that you should not conceive of God aright †God is Truth it self and that he is Eternal is as True as himself Eternity is a Being without Limitation of Time Time is the Continuance of Things past present and to come All Time hath a Beginning a Vicissitude and an End or may have but God's Essence is bounded by none of these Hedges ‖ God's Immutability cavilled at * Christ's Incarnation cavilled at †Deus est Immutabilis mutans omnia nunquam novus nunquam vetus Aug. * Deus poenitere dicitur quando mutat factum Pet. Mar. †Deus mutat opera non mutat consilium Aug. Repentance in God is only to signify unto us his high Displeasure because when we Repent we are highly displeased at a thing ‖ Deus mutat sententiam sed non Decretum saith Profound Bradwardine in his Book De Causa Dei * God's Ubiquity cavilled at †Empedocles the Philosopher said well That God is a Circle whose Centre is every where ‖ Nusquam est Deus Ubique est
TO THE Religious Worthy Mr. IOSEPH HOLDEN OF LONDON Gent. And my much Esteemed Friend Dear Honored Sir THE Dedication of Books unto Persons of Worth and Interest Service and Honor though often abused to Vain Flattery is of Antient Use and oft-times doth Secure the same from the Euroclydons of a Censorious Age And therefore the Custom is not to be Despised especially considering that one of the Pen-men of Holy Scripture hath Hallowed it by his Practice who Inscribeth his Gospel and his Acts to Theophilus a Person both Eminent in Religion and Dignify'd with Birth and Place which ever since has been Imitated by the Best and Wisest of Men in all Ages So that I shall use no further Apology on this Account But the Reasons why I Address my Self to You in this manner and Prefix your Name to this Work are many a few whereof may not be needless here to Insert viz. Your eximious Piety Faithfulness and Zeal towards God your laudable Love towards and Tenderness of all under what Names of Discrimination so-ever that have but aliquid Christi in them which is rare now a-days Sir I speak my Conscience That this is as an Orient Pearl shining in your Breast and in which lies much of your Eminency viz. Unfeigned Love to the Brethren which is one of those Excellent Things that accompany Salvation And that your Love is Unfeigned appears from the Spirituality and the Universality of it Your Love is Spiritual because it is a Love for the Image of God that is stamped on the Creature In the next place It is Universal in that it extends to all Saints as Saints how-ever Distinguished among us and not making this or that Difference in Judgment a Difference in Affection which too oft-times is Saintship is the Ground of your Love and where-ever you Espy it you Like it Love it and Admire it though their Errors may be many so they be not Fundamental and Approved Your Faith is enough to Justify this before God and your Good Works enough to Justify it before Men Of your Good Works many poor Souls besides God Angels and your own Conscience are Witnesses of Among whom I may well be accounted one who am able to attest the Largness of your Heart unto poor Christians and the Filling-up that Relation in which you stand viz. Your Succouring me in my Tempted Condition your Fervent Prayers Set and Occasional Solemn and Sudden that were made with and for me your gracious Words feeling Expressions pious Discourses wholsom Admonitions divine Cordials simpathizing Epistles And lastly which Crowned all was your incouraging and forwarding me in that Holy Work and Function where-unto God has called me of which I must have despaired as to all secundary Causes and outward Instruments assisting of me had not God stir'd up your Heart towards me on the Fore-sight of what I am now through Divine Providence arrived unto In a word You believed for me what I could not believe for my self So that my present State is an Effect of your Faith and a Fruit of your Hope and Labor which I desire may be to the Glory of God the Good of Immortal Souls and the Fulfilling of your Expectations which I know are High concerning me And well they may because of Expence that I have put you to Besides Your owning of me against the furious Onset of some prejudiced * Persons whose Names I shall conceal for the Glory of God's Sake and their own Reputation that would have parted between Friend and Friend by whispering in your Ears things of me unbecoming them of their Place to say especially considering me to be a Brother though the Younger One and the Unworthiest of all Yet none of these Things could byass your Unbyassed Disposition towards me and by vertue of that Spirit of Discerning which God has given you was more able to Judg of me than they And therefore they could not come to a Person with whom their Tales could be more unwelcom than with you Whence it is that notwithstanding those Jealousies which they would have fomented you have continued your Favor hither-to unto me This together with many other of your Favours which to enumerate I know would but disgust you have obliged me to this unfeigned Expression of my Gratitude and Service in what I may or can especially for your constant Countenance your undeserved Bounty and your propitious Acceptance of my poor fore-past Labors So that if you will but accept of this Plain and Unpolished Discourse also it will be an Additional Favor unto all the former My Confidence beloved Sir is in your Self and not in any thing of my Stile here that may merit an Admission into the Cabinet of your more serious Thoughts Matter and Method being both plain Only this I can say for my Book The Things contained in it are Weighty and High though the Expressions are Plain and Familiar And I know not of any thing here handled but I first tried it by the Touchstone of the Word and could Seal to it by my own Experience So that what comes to the View of your Eye will I question not but be approved Some Rhetorical Flourishes that some much use are here wanting yet I am almost confident that it will prove Acceptable unto you that be my Friend and whose Property all along has been to wink at small Faults This Book I hope though it is not set out as some are may be useful to Christians of all sorts and sizes viz. Babes Little Children Young Men and Fathers and I suppose the Unconverted may find something here-in to Chew also When I Preached these things it was not without good Acceptation and Success as I have not a little Cause to presume The Happiness of Believers and the Unhappiness of Unbelievers is here opened The Nature of True Saving Faith is handled Iustification by Faith hinted The Potency of Christ's Intercession on the Behalf of the Elect Believers Perseverance Satan's Wiles Discovered Together with many other Useful Things All very Material Practical and Soul-searching Now these Good Sir do I Present unto you not that you needed them For I question not but that you have Treasured up every Thing that may be of Excellency in this Book long before my Time that am but of Yester-day My Desire is only as in part I have said already to express what I would if I could And more-over To let you see something that God has done for me and that your Endeavours have not been in vain 〈◊〉 the Lord. What is here was intended you sooner but some Emergent Occasions intervening prevented Besides my Design was â—…o have buried it in Oblivion â—…ut only that some that were Friends to it Revived it If this â—…ittle Spark may give Light or Heat to any Heart I shall have my desire What now remains ever Honored Sir but that God may Prosper you in all your lawful Undertakings That
the Hands of Christ You know he was not yet see this Truth verifyed in Peter that strong Believer and eminent Apostle of Iesus Christ. Propos. 2. That Satan dares not enter the Lists with any true Believer unless he hath Commission or at least Permission from God Simon Simon Satan hath desired to have you But he is fain to ask Leave of God first For without Leave he can do nothing at all to thee Propos. 3. That Satan in all his Assaults strikes principally at Faith Satan hath desired to have you thaâ—… he may sift you as Wheat That is Sift the Faith which is iâ—… you as Wheat Propos. 4. That the Faith of Elect Believeâ—… is so secure and that by Vertue of the Intercession of Christ as that it shall never totally and finally fail let the Devil strike never so hard or never so often at it But I have Prayed for thee that thy Faith fail not Propos. 5. That those whom God hath done much for should be much in doing for others When thou art Converted strengthen thy Brethren All these in their order with the First I shall begin CHAP. 1. I Begin with the first Doctrine which is this No Christian is or hath been so Eminent but at some time or other may be remarkably foil'd by Satan I shall for the clearing of this Point unto you speak something by way of Explication and that concerning 1. A Christian that is Eminent 2. Satan 3. Our being remarkably foil'd by Satan SECT 1. 1. In the first Place I am to speak something concerning a Christian that is Eminent And First By an Eminent Christian I understand not one of a low Pitch and Stature Every Dwarf is not a strong Believer nor every Shrub a stately Cedar in Libanon But when I speak of an Eminent Christian I mean not a Babe in Christ but a Strong Man in Christ I mean not not one whose Stomach is so weak that he can digest nothing but Milk but one in respect of whose Attainments can digest strong Meat Secondly By an Eminent Christian I understand not one of a middle Stature indifferent Size or Pitch one that may be easily matched But by a Christian that is Eminent I understand one who excells many and may be term'd a Man of Men or Multis è millibus unus one of a Thousand a None-such in his Generation Thirdly By an Eminent Christian I understand one who hath learnt the hardest and most difficult Lessons such as these Denying himself taking up the Cross following the Lamb where-so-ever he goeth Submissiveness under the most smarting Rod and content in all Conditions what-so-ever Fourthly By an Eminent Christian I understand one who has been in the Fire of Affliction gone through many Troubles wrestled with many Difficulties and thereby hath given 〈◊〉 Specimen of his Eminent Attainments Fifthly By an Eminent Christian 〈◊〉 understand one who doth so excel â—…n some particular Grace or Vertue whereby he is in an Eminent manâ—…er distinguished from others as â—…hat God Himself takes special Notice â—…hereof and for the same makes â—…is Name ever to live For though â—…he Regenerate have the Seeds of eâ—…ery Grace in them yet some one Grace or other may be said to be â—…heirs in an Eminent manner Thus â—…braham was Eminent for Faith Moâ—…s for Meekness and Iob for Patiâ—…nce SECT II. Secondly I am to speak something â—…oncerning Satan by whom is â—…eant the Devil who hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Englished Satan from Sitnah in Hebrew which signifies Hatred or Spitefulness as Mr. Ainsworth on the Word observes Some say again That Sitnah cometh rather 〈◊〉 Satan Adversarius because the Deviâ—… is an Adversary to God and the Soâ—… of God Divers Names and Epithiteâ—… are given unto Satan in Scripture whereby much of his Nature and Disposition may be read Some times he is called Beelzebus or Bahâ—… zebus Muscarum Dominus Master 〈◊〉 the Flies The Greeks call hiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Accuser for his Calumnies and Slanders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—… vil One and so likewise Tempter for he Tempts the Faithful by stâ—… dying how to drive them into Siâ—… Satan he is fitly called a Temptâ—… for his Suggestions a Lyon for hâ—… Devouring a Dragon for his Crâ—… elty and a Serpent for his Subtilty As his Names are so is he as Faâ—… answers to Face so do Satan's Namâ—… answer to his Nature And indeeâ—… he hath the worst Names and thâ—… worst Nature of all created Creatureâ—… SECT III. In the Third and Last Place I am â—…o speak concerning our being reâ—…arkably foiled by Satan And now when I say thus I do not mean that Eminent Believers may be so foil'd â—…y Satan as never to return again 〈◊〉 for though true Believers may be â—…oil'd by Satan and that remarkaâ—…ly too yet if True Believers they â—…hall rise and even foyl Satan who once foyl'd them But by being remarkably foyl'd by Satan I mean Satan's getting such Advantage of them at some time or other as it cannot but be very observable and remarkable CHAP. II. WE have finished the Explicaâ—… tory Part of this Doctrine it remains now that we prove it And Can you tell me of any eitheâ—… in the Old or New-Testament thaâ—… have been Famous for any Grace 〈◊〉 Vertue but Satan hath gotten thâ—… Advantage of them even as to thoâ—… Graces and Vertues which like 〈◊〉 number of Glorious Suns did shinâ—… in them and very perspicuously shewed themselves I will give yoâ—… a few Instances SECT I. First I shall begin with Abraham that Holy Patriarch that Eminent Believer who for his Eminency in Faith is called The Father of the Faithful And such Instances we have Recorded in Scripture as that the like have not been known viz. His going from his Father's House into a strange Land when God bid him His believing the Promise of God concerning his having of an Heir notwithstanding his Age and Sarah's Barrenness His being Circumcised when he was Ninety and Nine Years old because God commanded him His offering up Isaack his Son his only Son the Son of the Promise the Son whom he lov'd because God commanded him And Oh! What an Heroick Faith was this It makes the strongest in Faith to this Day stand amazed And yet notwithstanding these Noble Exploits of Abraham's Faith as aforementioned Satan foyl'd him in one thing of a far lesser moment than any of those Pinches that God did before bring him to viz. In the Case of Abimelech and Sarah his Wife the Story you may read at â—…arge in Gen. 20. 11. Give me leave to pause a little upon it for I look upon the Instance as a Lesson very useful for me and all of us What now Abraham Couldst thou forsake thy Father's House and follow God into a Strange Land and couldst thou not thus alwayes follow him What now Abraham Couldst thou believe the Promise of God concerning an
Now Who can Speed better in this Suit than God's own Son Iesus Christ is the Son of God Two manner of wayes 1. By Eternal Generation according to his Godhead Psal. 2. 7. 2. By Grace of Personal Union according to his Manhood Luk. 1. 35. If You who are Earthly Parents can find in your Hearts to Give unto your Children when they Ask How much more then shall God Give unto us his Heavenly Children when we Ask of him But I shall ascend higher If God our Heavenly Father can Give unto us his Adopted Children his Children that are only made so How much more will God Give unto Iesuâ—… Christ his Son by Nature and Generation If we the Children by Grace can prevail so much with God the Father How much more then his Soâ—… by Generation betwixt whom there iâ—… an Unity not only of Nature but Wiâ—… also Ioh. 10. 32. More-over see whaâ—… God himself says to Christ Psal. 2. 8. Ask of me and I will Give thee SECT IV. Secondly If we consider the Intercession it self 1. In its Nature 2. In its Perpetuity First In its Nature which is a Presenting his Person Sufferings and Merits unto his Father for what he desires Father sayes Iesus Christ let such a Soul Persevere Why so may the Father Reply Because sayes Christ I Suffered to this end So that God the Father according to his Iustice which is Unspotted sayes to his Son Be 〈◊〉 unto thee as thou wilt So that Matter of our Saviours Request is but Just and Reasonable What Christ desires is not desired Gratis upon Terms unbecoming the Holiness and â—…ighteousness of God to grant Iesus Christ can Plead Merit in his Prayers â—…inally God the Father is under a Coâ—…enant Tye and Bond to do what he â—…ks For he Promised us to Christ on Condition of his Dying for us 〈◊〉 be his and Ruled by Him as he pleased Where-upon Christ Accepted and a Body was Prepared for him and so he became Obedient unto Death even unto the Death of the Cross. So that this Number for whom Christ Dyed is really his according to the Faederal Transaction between the Father and Him Accordingly also the Mercies that Christ Intercedes for are as due to him as the Hire of the Labour is when the Work is Faithfully done Secondly Let us consider our Saviours Intercession in the Perpetuity oâ—… it He ever Liveth to make Intercessioâ—… for us Heb. 7. 25. Our Names are alwayes upon thâ—… Heart and Shoulders of this our Greaâ—… High-Priest before God Christ's Intercession is Importunate and Perpetual From hence we may draw saitâ—… Mr. Flavel abundant Encouragemenâ—… against all Heart-Straitnings and Dead ness of Spirit in Prayer Thou complainest thy Heart is Dead Wandring and Contracted in Duty 〈◊〉 but remember Christ's Blood speaks when thou canst not Though the Vigour of thy Affections may sometimes Decay in Duty yet know then even then Christ maketh Intercession When thy Prayer is done Christ's Prayer is still going on His Praying is a Praying without ceasing Yea he Incessantly Prays for us Christ is a Mediator for Ever and his Intercession is a Daily Intercession It is the Business of Christ now in Heaven to Intercede for us Behold Christ Intercedes for you in Heaven And therefore question not the Duration of your Faith Many things here occur that hinder the Permanency and the Potency of our Prayers But Christ in Heaven meets with nothing that interrupts his Praying to and Interceding with the Father on our Behalf Christ Iesus is now in the Exaltation of his Prophetical Sacerdotal and Regal Office and therefore what he Wills is Granted He Christ ever Liveth to make Intercession for us SECT V. Thirdly If we consider the Persons for whom Intercession is made being such whom God the Father has a Kindness for Did Iesus Christ indeed Intercede for such that the Father was no Well-wisher unto it were something But now these for whom Christ Intercedes are the Friends of God and the Children of God and the Brethren of Christ Therefore these must Persevere Iesus Christ Prayes not for the World which is Enmity to God but for a Select Number whom God the Father has determined to bring to Everlasting Life through this Prevalent and Successful Intercessor in Heaven SECT VI. Having Finished the Doctrinal Part viz. Christ's Intercession which is an Act of his Priestly Office is on Grounds of a Believers Perseverance in Faith I shall only Answer this Inquiry that may be made about the Intercession of Christ. But why doth Christ Pray now seeing he is in Heaven and can do all Things Answ. 1. Christ could do all Things when he was upon Earth and yet he Prayed 2. Christ Prayeth now in Heaven because as Man he Rejoyceth both to be Subject unto God and to Acknowledge him as the Greater and the Author of all Good As Christ is Man he ought not to omit those Things which are proper to Men viz. Prayer SECT VII For-as-much as I have only been admitted to make use but of one Argument for the Asserting of Believers Perseverance viz. Christ's Intercession which the Doctrine only contained I shall therefore furnish you only with some Scriptures that may Evince this Truth now in the Close For loath I am to leave such a Comfortable Doctrine as this is Dark Although what has been said already about it might suffice yet in regard that the Holy Scriptures do abound with Arguments for it I shall just touch upon them and that shall be all CHAP. XIX Containing Eleven Arguments from Scripture for Believers Perseverance with the Iudgement of the Learned Antient and Modern about it SECT I. Arg. 1. First The Father in his Election is Insallible Matth. 24. 24. For there shall arise False Christs and False Prophets and shall shew great Signs and Wonders Insomuch that if it were possible they shall Deceive the very Elect. Those whom God hath Determined to be Saved shall be Saved let the Power of Devils Power of Corruptions and Power of this World work joyntly together against the Children of God The Elect cannot be Deceived There is an Impossibile in the Case Rom. 8. also and vers 30. More-over whom he did Predestinate them he also Called and whom he called them he also Iustified and whom he Iustified them he also Glorified 2 Tim. 2. 19. Neverthess the Foundation standeth Sure having this Seal The Lord knoweth them that are his Arg. 2. Secondly The Son in his Redemption shall not be frustrated Heb. 2. 14. Isa. 42. 7. Rev. 3. 7. Matth. 1. 11. Tit. 2. 14. Certainly Christ Dyed to some purpose He would not have Deserted his Father's Bosom and Palace for nought Arg. 3. Thirdly The Spirit in Application of the Benefits of Christ's Passion is Irresistible and Unchangeable Zach. 36. 25 26 27 28 29. Isa. 11. 6. Luk. 3. 5. SECT II. Arg. 4. Fourthly The Regeneration of God's People is Perpetual 1 Pet. 1. 2 3. 1 Ioh. 3.
Goodness of Consciâ—…nce as may be incident unto a Worldly Counterfeit Yea but they reply a True Iustifying Faith I think such an one as their own Rather I may say These Men deserve not the Praise of Hymeneus his Faith which is nothing in this place but Orthodox Doctrine How oft doth St. Paul use the Word so to his Timothy 1 Tim. 4. 1. In the latter Times some shall depart from the Faith Interpreted in the next Words And shall give Heed to Spirits of Error and Doctrines of Devils And 2 Tim 3. 6. he describes his False-Teachers by this Title Reprobate concerning the Faith which I think no Man will Expound of the Grace but the Doctrine Yet say they there is no necessity binds us to that Sense here But the Scope of this Place compared with others may Evince it That which follows plainly points us to this Meaning that they might learn not to Blaspheme Their Sin was therefore an Apostacy from the Doctrine of the Gospel and casting foul Aspersions upon that Profession So that an Opposition to wholesom Doctrine was their Shipwrack They except yet A Good Conscience is added to this Faith Therefore it must needs be meant of Iustifying Faith Do but turn your Eyes to 1 Tim. 3. 9. where as in a Commentary upon this Place you shall find Faith and aâ—… Good Conscience so conjoyned that yet the Doctrine not the Vertue oâ—… Faith is signified St. Paul describeâ—… his Deacon there by his Spirituaâ—… Wealth Having the Mystery of Faith iâ—… Pure Conscience no Man can be sâ—… Gross to take the Mystery of Faitâ—… for the Grace of Faith or for anâ—… other than the same Author iâ—… the same Chapter calls The Mystery of Godliness It is indeed fit that a Good Conscience should be the Coffer where Truth of Christian Doctrine is the Treasure Therefore both are justly commanded together And likely each accompanies other in their Loss And that of Irenaeus is found true of all Hereticks Sententiam impiam vitam luxuriosam c. Yea but Hymeneus and Alexander had both these then and lost both They had both in outward Profession not in inward Sincerity That Rule is Certain and Eternal If they had been of us they had continued with us Nothing is more ordinary with the Spirit of God than to suppose us such as we pretend that he might give us an Example of Charity in the Censure of each other Of which kind is that noted Place Heb. 10. 29. And counted the Blood of the Testament where-with he was Sanctified an Unholy Thing And those unusual Elogies which are given to the Churches to whom the Apostolical Letters were Directed This Place therefore intends no other but that Hymenaeus and Alexander which were once Professors of the Christian Doctrine and such as lived orderly in an Unblameable and outwardly Holy Fashion to the World had now turn'd their Copy cast off the Profession which they made and were fallen both to Loosness of Manners and Calumniation of the Truth they had abandoned For that other Scripture Rom. 8. 12 13 no Place can be more effectual to cut the Throat of this Uncomfortable Heresie St. Paul writes to a Mixt Company It were strange if all the Romans should have been truly Sanctified Those which were yet Carnal he Threats with Death If ye live after the Flesh ye shall Die Those which are Regenerate contrary to the Wicked Paradox of those Men he assures of Life If ye Mortify the Deeds of the Flesh by the Spirit ye shall Live How doth he Exclude the Spirit of Bondage to Fear which these good Guides would lead in again How confidently doth he aver the Inward Testimony of God's Spirit to ours and ascribes that Voice to it which bars all Doubt and Disappointment and tells us by the Powerful Assurance of this Abba We are Sons and if Sons Heirs Co-heirs with Christ Let them now go on and say That God may Dis-inherit his own Son that he may Cast off his Adopted But say they to the same Regenerate Persons he applies these Two Clauses and saith at once Ye have Received the Spirit of Adoption And yet If ye walk after the Flesh ye shall Dye What follows of this Commination Any Assertion of the Possibility of Apostacy in the Regenerate Nothing less These Threats are to make us take better hold and to walk more warily As a Father that hath set his Little Son on Horseback it is Zanchies Comparison bids him hold fast or else he shall fall though he uphold him the while that both he may cause him hereby to sit fast and call the more earnest for his Supportation But the Scope of the Place plainly extorts a Division of Carnal Men and Regenerate The Threats are propounded to the One the Promises and Assurance to the Other And therefore no Touch from hence of our Uncertainty in a Confessed Estate of Renovation For that Matth. 12. 43. The Apodosis or Inference of the Parable might well have stopt the Mouths of these Cavillers For you shall find in the End of it So shall it be with the Wicked Generation I suppose no Man will be so Absurd as to say These Iews had formerly received True Iustifying Faith How should they when they rejected the Messias And yet of them is this Parable spoken by our Saviours own Explication Maldonate himself a Learned Spightful Iesuite can Interpret it no otherwise Ideo Christus hoc dixit ut doceret pejores esse Iudaeos quà m si nunquam Dei legem cognitionem accepissent And to this purpose he cites Hilary Hierom Beda And this Sense is so clear that unless the Seven Devils had found Harbour in the dry Hearts of these Men they could not so grosly Pervert it Quench not the Spirit 1 Thess. 5. will never prove a Final or Total Extinction of Saving Grace The Spirit is Quenched when the Degrees of it are abated when the Good Motions thereof are by our Security let fall We grant the Spirit may be Quenched in tanto not in toto Or if we should so take it as they desire I remember Austin Parallels this Place with that other to Timothy Let no Man despise thy Youth Note saith he That the Spirit can be Quenched or that Contempt can be avoided but that in the one we may not endeavour to do that which may tend towards this Wrong to the Spirit and in the other that we should be careful not to do that which may procure Contempt The Place I remember not directly But Numeros memini si verba tenerem But in all likelihood that Place sounds quite another way as may appear by the Connexion of it with those two Sentences following As if he should have said Discourage not the Graces that you find in any of your Teachers Despise not their Preaching Try their Doctrines And now What is this to the Falling away from Grace Which of us do not Teach the Necessity of Perseverance He only that
Loveth Sheep Joyn these both together and so you may observe 1. The Act Lay down 2. The Subject Life 3. The Object Sheep Now here is a Choice Significancy in every one of these First In the Act you may observe 1. The Person I. 2. The Act it self First The Person I. I Lay down Who is this I See Vers. 7. in this Chapter Then Jesus said unto them again Verily verily I say unto you I am the Door of the Sheep So that this I here is the Lord Iesus Christ the Eternal Son of God that King of Kings Prince of Peace The Saviour of the Elect and the Redeemer of his People Secondly The Act it self Lay down Here is the Freeness and Voluntaryness of our Saviour's Sufferings I Lay down This Text that speaks of Christ's Laying down his Life and Texts elsewhere that speak of Christ's giving Himself denote unto us what a Free and Voluntary Sufferer Iesus Christ was Secondly In the Subject you may observe 1. The Subject it self Life 2. Propriety My Life First The Subject it self Life As if our Saviour had said It is not Gold and Silver and such Corruptible Things that I Lay down for your Redemption but it is that Flower LIFE that All LIFE Besides which nothing is more Sweet and Precious Skin for Skin and all that a Man hath will he give for his Life Job 2. Vers. 4. Yet this Thing LIFE I Christ parted with for your Sakes Secondly Propriety My Life 'T is my own Life that I Lay down To Part with the Life of my Friend or near Kinsman is a great Expression of Love But to Lay down my own Life is the greatest Expression of Love that can be The Life of my Friend or Kinsman is near the Life of my Son is nearer But the Life of my own Self is nearest of all Yet such a Thing as Life and my own Life I parted with for your Sakes In fine I Dyed for you Thirdly The Object Sheep That is Believers 'T is a frequent Thing in Scripture for the Holy Ghost to compare Good Men to Good Beast and Wicked Men to Cruel Beast Good Men to Good Beast as Sheep Wicked Men to Cruel Beast as Bears Lions and Tigers The Doctrines that this Text of Scriptures affords us are these Two Doctrine 1. First Believers are Christ's Sheep Doctrine 2. Secondly Christ did Die for Believers his Sheep And this is the Doctrine that I shall insist upon at this time In the handling of which I shall take-in much of the Former And the Method that I shall observe is this 1. I shall consider the Analogy that there is between Believers and Sheep 2. What kind of Sheep Believers are 3. Prove That Christ did Die for Believers his Sheep 4. How Christ did Die 5. Make Application First I shall observe the Analogy that is between Believers and Sheep wherein they run Parallel one with another The Sheep although it is a Domestick and Common Creature yet it is worthy our Observation to consider it hath pleased the Holy Ghost very often to Compare Christ and Christians to Sheep Now Believers are like Sheep in Nine Things First The Sheep is an Innocent and Harmless Creature 't will do no Harm either to Man or Beast So the Believer he is an Innocent and Harmless Creature he does no Hurt either to his Friend or Foe The World indeed calls him Factious Rebellious Stubborn and that will not Yield to Authority But those that are Acquainted with these Innocent Sheep will tell us otherwise namely That they are Peaceable Though the Nation many times wherein they dwell may not be at Peace with them Yet they are at Peace with the Nation Though they may be Disturbed and Molested in their Worshipping of God yet they Disturb none but desire to Live without Brawling and Wrangling and to give Honour to whom Honour is Due Though sometimes they are accused of Disobedience and Irreverence the Iust Iudge that is in Heaven knows that they are wronged and falsly Accused And ere long will make it appear to all the World that they have been Innocent and Clear from what is laid to their Charge David was just such an Innocent Sheep as appears when Saul came out against him He might had taken away Saul's Life as well as he had cut off his Skirt the Oppertunity was the same only he was God's Innocent Sheep and so dar'd not 1 Sam. 24. 5. Secondly The Sheep is a Meek Mild and Patient Creature It has they say no Gall Therefore more Patient than any other Creatures What more Patient than the Lamb or Dove Lead the Sheep to the Slaughter or to the Shearer and Dumb 't will be yea Silent when it is going to be Slain Even so is a Believer He is Meek Mild and Patient You may Hurt him but he wont Hurt you Such an one was David Psal. 39. Vers. 9. I was Dumb I opened not my Mouth Believers if Mock'd or Revil'd will not Mock or Revile again Moses was Mocked by Aaron and Miriam Numbers 12. but he Mocked not again Thirdly The Sheep is a Simple Creature 'T is without Craft and Subtilty Fraud or Deceit and so is easily Deceived Thus Believers they are oft-times noted in Scripture for their Simplicity Hence they are Compared to the Sheep and the Dove which are Simple Creatures And by reason of their Simplicity and guessing many to be like themselves they are easily Intangled and Ensnared Sheep are not like the Foxes or Leopards but Dull and Stupid often wandring and running into Deserts and By-Places By their Simplicity and Foolishness they Stray from the Flock and oft-times run into Ditches and Fens where they are Destroyed without Remedy So a Believer he many times Injures himself unawares through his Simplicity one that is easily deceived Thus David and Iacob by Laban Gen. 29. Fourthly The Sheep is a Timorous Fearful Creature One Dog will Chase a Thousand of them So the Believer he is a Timorous Fearful Creature afraid of Offending God and afraid of giving Just Grounds of Offence also towards Man Thus Ioseph he was afraid of Offending God How can I do this great Wickedness and sin against God Gen. 39. Vers. 9. So David when he had cut off the Lap of Saul's Garment Fifthly The Sheep is a Sociable Creature and loves to be among their Fellows So Believers they are very Sociable They love the Company one of another Christian Conference they are very much Delighted with and they are never better but when they are Praying with and for one another 'T is said They that fear the Lord speak often one to another Mal. 3. 16. Thence it is that there is your gathered Churches and that you have Congregations some in this Place and some in that Place Though God's Children are scattered yet many of them are in Number some more and some less together Yet together they keep knowing that thereby they are the