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
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
heart be opprest with sins in the mean time and be not upright with God 1 Cor. 13. 1. Though I speak with the tongues of men and Angels and have not charity I am become but as a sounding Brass and tinkling Cymbal Though you can speak of the things of God with much enlargement and affection pray sweetly all is but as tinkling with God if there be not saving grace It is a great evidence that we are such as the Apostle speaketh of when the affection doth not answer the expression of a duty nor the life our knowledg and gifts have not a proportionable influence upon practise So much for that Point Having spoken of the State I come now to speak of the Author of it God the Father But why is it so distinctly attributed to the Father is not Christ our Sanctification 1 Cor. 1. 30. and is it not called the Sanctification of the Spirit 2 Thes 2. 14. The Answer shall draw out the strength of the phrase in these Propositions 1. It is true that the whole Trinity one way or other concurreth to the work of holiness those works ad extra are indivisa common to all the Persons the Father sanctifieth the Son sanctifieth and the Holy Ghost sanctifieth the same may be said of preserving and calling 2. Though all work joyntly yet there are distinct personal operations by which they make way for the glory of each other the love of the Father for the glory of the Son and the glory of the Son for the power of the Spirit See how the Scripture followeth these things You shall find first that no man cometh to the Son but from the Father by Election Iohn 6. 37. All that the Father giveth shall come to me so vers 65. No man cometh unto me unless it be given him of my Father Look again and you shall find that no man cometh to the Father from the bondage of sin and Satan but by the Son through his Redemption and Mediation John 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me Again you shall see no man is united to the Son but by the Holy Ghost who worketh in those whom the Father did choose and the Son redeem and therefore the Sanctification of the Spirit is as necessary as the Blood of Jesus 1 Pet. 1. 2. So that you see all have their distinct work the Inchoation is from the Father the Dispensation by the Son and the Consummation by the Spirit from the Father in the Son and through the Spirit there is Gods choyce Christs purchase and the Spirits application all are joyned in one Verse for indeed they must not be severed even in the place last alledged 1 Pet. 1. 2. 3. Because the first distinct operation is the Fathers therefore the whole work in Scripture is often ascribed to him he is said to justifie The Iustifier of them that beleeve in Iesus Rom. 3. 26. So he is said elsewhere to purge Iohn 15. 1 2. I am the Vine and my Father is the Husbandman he purgeth it that it may bring forth more fruit All dependeth upon the decree of his love Christ doth not work upon a person unless he be given to him by the Father and therefore he being first in order and operation the whole work is made his work Sanctified in God the Father Observe That Sanctification is Gods work wrought in us by the Father To cleanse the heart is beyond the power of the creature it can no more make it self holy then make its self to be We could defile our selves but we cannot cleanse our selves as the sheep can go astray of its self but it can never return to the fold without the shepherds care and help Lusts are too hard for us and so are the duties of obedience God that gave us his Image at first must again plant it in the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman We are his workmanship in Christ Ephes 2. 10. God taketh it to be his Prerogative Levit. 21. 8. I am the Lord that sanctifieth thee Grace is his immediate creature Mans will contributeth nothing to the work but resistance and rebellion and outward means work not unless God put in with them else why should the same Word preached by the same Minister work in some and harden others all the difference ariseth from Gods grace which acteth according to pleasure Well then 1. Let us wait upon God till the work be accomplished Our wills are obstinate and perverse but God never made a creature too hard for himself he is able to do this thing for us and 't is our comfort we have such a God to go to The Heathens that groped and felt after God were to seek of a power to quell their lusts and therefore were put upon sad remedies whereas all is made easie to you in the power of God through Christ Crates gave this advice to one that came to him to know how he should subdue the lust of uncleanness he answered that he should either famish himself or hang himself they knew no remedy but offering violence to Nature or else death and despair Democritus blinded himself because he could not look upon women without lusting after them Now God teacheth us to put out the eye of our lust not of our bodies Bless God that you know whose work it is and to whom to go for Sanctification 2 Vse Praise the Lord when ever this work is accomplished Not I but grace it must not be ascribed to our works or to any power that is in our selves but to Gods mercy Christs merits and the Spirits efficacy There is Gods grant To her it was granted to be covered with fine linnen the righteousness of the Saints Rev. 19. 18. God the Father giveth leave or issueth forth an Authentick Act and Decree in the Court of Heaven as Esther by the grant of the King was supplyed out of the Kings Wardrobe Then there is Christs merit the stream wherein we are washed floweth out of Christs own heart 1 John 1. 7. The Blood of Christ cleanseth us from all sin Then there is the Spirits efficacy no less power will vanquish the proud heart of man 'T is notable that grace is expressed not only by the notion of Creation which is a making things out of nothing but also by Victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist and hinder but in man there is besides a death of sin a life of resistance against grace therefore Sanctification must entirely be ascribed to God we deserve it not it cometh from the Fathers good-will and Christs merit we work iâ— not 't is accomplished by the power of the Holy Ghost Again observe That though the work of grace be immediately
wrought by another person yet our thoughts in beleeving must not stay till we ascend and come up to God the Father You shall see the Scripture carryeth out our acts of faith to him every where Rom. 4. 24. If we beleeve in him who raised up Jesus our Lord from the dead that is in God the Father So John 12. 44. He that beleeveth in me beleeveth not in me but in him that sent me that not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifesteth himself in me So John 14. 1. Ye beleeve in God beleeve also in me Both expressions may be imperative Besides beleeving in Christ we must also beleeve in God as the first Fountain and Author of grace Now the Reasons are 1. Because all grace beginneth with the Father the first in order of being is first in order of working 'T is the Father that floweth out to us in Christ and by the Spirit What ever Christ hath and is he hath from him as the original Author 1 Cor. 1. 30. Of him Jesus Christ is made to us Sanctification The high Priest went into the Sanctuary before he blessed the people so doth Jesus Christ sanctifie you in the Father and from the Father as Mediator certainly he is to be considered as Gods Servant and Instrument Well then Reason is in its progress till it climb up to the first cause of a thing so should Faith do not leave till you come to the Father who is the highest Fountain of grace 2. Because what ever is done to you by Christ is done with a respect to his Fathers love John 17. 2. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him So see verse 6. I have manifested thy Name unto them thine they were and them thou gavest me That was the ground of Christs respect the Fathers donation or the charge he received from him and therefore you must look upon the Fathers love as well as Christs care for in all his respects to us he still acknowledgeth his obedience to the Father and indeed it giveth us a double ground of hope the Son loveth us because the Father required it and the Father loveth us because the Son asketh it if Christ be faithful to his Father we are sure to be loved or if the Father have any respect and love to Christ 3. Because 't is a great support and comfort to faith to consider of the Father in the act of beleeving two are better then one and 't is often made a priviledg to have the Father and the Son 1 John 1. 3. and 2. 23 24. 2 John 9. alib There is the Fathers love and the Sons merit either severally will not yeild that joy and peace in beleeving and therefore 't is good to have them both together There is no access to the Father but in the Son What will guilt do with Justice stubble with consuming fire God out of Christ is terrible rather then comfortable therefore 't is said 1 Pet. 1. 21. that by him we beleeve in God that is by Christ through his merit we come comfortably to pitch upon God the Father So again Christ separate from the Father doth not yeild such firm grounds of confidence there must be some act of the Father to give us full security for in the business of Redemption God the Father is represented as the offended wronged party who is to receive satisfaction we are sensible of the wrong and offence Conscience feeleth that we must be also sensible of his favour and grace towards us now when we see him first in all acts of grace that taketh away all jealousie and scruple 4. Because in the Fathers Love there are many circumstances which are very engaging to the Soul which are not to be found in the rest of the divine Persons for he being first in order hath the chiefest work ascribed to him but especially are not to be found in Christ as Mediator and because Christ as Mediator is most known to the creatures I shall prosecute this matter with respect to that Consideration 1. In the Fathers love and acts of grace there is an original Fulness Christs fulness as Mediator is but derived out of the Fathers plenty Col. 1. 19. It pleased the Father that in him all fulness should dwell And 't is limited by the Fathers Will in the dispensation of it all that Christ dispensed was according to the Charge and Commandment given him by his Father see Mat. 20. 23. It is not mine to give save to those for whom it is prepared of my Father Christ doth not deny his Authority to give glory as well as grace only he sheweth how in all the dispensations proper to the Mediator he was limited by the Will and Counsel of the Father And so he denyeth to dispense the knowledg of times and seasons because the Father had kept it in his own Power Acts 1. 7. So that now 't is an engaging Consideration to remember that the Father whose Will is absolute who hath an original Fulness of all grace that he himself loveth us and is first in all acts of blessing 2. In the Fathers acts you have the purest and freest apprehension of love he began and first broke the business of our Redemption God the Son can have an higher motive the Fathers Will but God the Father can have no higher motive then his own love his elective love was the first rise and spring whence all that love that passeth out to the creature issueth forth and therefore here we have the freest apprehension of love there was a love of the Father anteceding the merit of Christ John 3. 16. God so loved the world that he gave his only Son there was the most independent and free act of love It serveth to press us to give a distinct glory in beleeving to God the Father Get a right apprehension of the divine Persons and the several endearments with which their personal operations are represented 'T is said John 5. 23. That God will have all men honour the Son as they honour the Father God is most honoured when your thoughts are most distinct and explicite in this matter Do not forget the Father you are his gift as well as the Sons purchase and the Spirits charge If God the Father had not loved you before all worlds Jesus Christ would not have redeemed you and if Christ had not redeemed you the Spirit would never sanctifie you and as the Spirit will not work unless you look upon him as Christs Spirit John 16. 14. He shall glorifie me for he shall receive of mine so Christ came to glorifie the Father and to finish his work John 17. 4. Bless them and praise them all then If you receive any thing see the Fathers bounty in it the freeness and everlastingness of his Love stamped upon what you have
Merit see Heb. 9. 12. He is entered into the holy place having obtained an eternal Redemption for us Legal expiations did but last from year to year but Christs merit for ever and ever his Redemption is eternal not only as 't is of use in all ages of the Church but in respect of every particular Saint those who are once redeemed by Christ they are not redeemed for a time so as to fall away again that would argue that the virtue of Christs Blood were spent and could preserve them no longer but they are for ever kept to Salvation So Heb. 10. 14. By one offering he hath perfected for ever them that are sanctified He hath not only purchased a possibility of Salvation but all that we need to our full perfection 't is not for a certain time but for ever Then there is a close Vnion between him and us this is the notion of the Text preserved in Christ Look as 't is impossible to sever the leaven and the dough when they are once mingled and kneaded together so Christ and a Beleever when they are united together there is no parting more Can Christs mystical Body be maimed or lose a joynt Then his constant Intercession that 's another ground a Copy of which we have in the 17 of John where he saith Keep them through thy Name c. and Keep them from the evil c. See Heb. 7. 25. He is able to save to the uttermost those that come to God by him for he liveth for ever to make Intercession for them He is interceding with God that the merit of his death may be applyed to us and what 's that Salvation to the uttermost or to the end The heirs of Salvation need not fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the heritage to them he also is the Executor he liveth for ever to see his own Will executed he dyed once to make the Testament and he liveth for ever to see it made good when ever we are in danger he is intreating his Father for supports and assistances of grace 3. On the Spirits part there is a continued influence so as to maintain the essence and seed of grace The Fathers love is continued by the merit of Christ that he may not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our hearts faith fear love and other graces at first but he maintaineth and keepeth them that the fire may never go out Our hearts are his temple and he doth not love to leave his dwelling place And besides in the Oeconomy of Salvation 't is his Office to glorifie Christ as his Vicegerent and to be our Comforter therefore with respect to the honour of Christ and the comfort of Beleevers he preserveth and maintaineth that grace that is once really wrought in our hearts To preserve the glory of Christ thus Christ you know hath received a Charge from the Father to lose nothing John 6. 39. neither body nor soul nothing that belongeth to an elect person Now that he may be true to his trust he sendeth the Spirit as his Deputy or Executor that his Merit may be fully applyed 'T is for the honour of Christ that where ever the work is begun where ever he hath been an Author there he may be a Finisher also 'T was said of the foolish Builder that he began and was not able to make an end this dishonor can never be cast upon Christ because of the power and faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 6. go through with the work which he hath begun the Spirit is to fit vessels for glory he doth not use to leave them half carved he is faithful to Christ as Christ is to his Father the Father chooseth the vessel Christ buyeth them and the Spirit carveth and fitteth them that they may be vessels of praise and honour But this is not all He preserveth and continueth us in the state of grace as our Comforter by working grace he puts us into an expectation of glory and happiness and to make it good he carryeth on the work without failing therefore grace is called the first fruits of the Spirit Rom. 8. 24. and the earnest of the Spirit 2 Cor. 1. 22. and 5. 6. for it hath a double use to be a taste and a pledg 't is a taste to shew us how good eternal life is and a pledg to shew us how sure it is The first degree of Regeneration is of this nature 't is an earnest or gage assuring us of a more perfect enjoyment the livery and seisin of glory to come As soon as a real change is wrought the Spirit of God doth give us earnest and will God lose his earnest will he give us a pledg and fail our expectation Surely no. Let us now come to Application It presseth us to persevere with the more care 't is no unreasonable inference see 1 John 2. 27 28. Ye shall abide in him And now little children abide in him Since we have so many advantages of standing let not us fall away Oh how great will your sin be if you should miscarry and dishonor God! We pity a child that falleth when 't is not looked after but when a froward child wresteth and forceth it self out of the arms of the Nurse we are angry with it You have more reason to stand then others being brought into an unchangeable state of grace being held in the arms of Christ God will be very angry with your slips and failings Mercy holdeth you fast and you seek to wrest your selves out of Mercy 's arms None can sin as you do with such frowardness with such dishonor to God you disparage the Spirits custody the merit of Christ and the mercy of the Father See Heb. 4. 1. Let us therefore fear a promise being left to us of entering into his Rest lest any should seem to come short of it Look as some seem to stand that do not so some seem to fall utterly that do not A child of God indeed cannot come short but he should not seem that is give any appearance of coming short When our religious course is interrupted and we give way to sin and folly that 's a seeming to come short and so you bring a scandal upon the love of God as if it were changeable upon the merit of Christ as if it were not a perfect Merit Scandalous Professors make Arminians in an age of defection no wonder if men plead for the Apostacy of the Saints If you fall through weakness be not utterly dismayed As the Spinster leaveth a lock of wool to draw on the next thread so there is somewhat left when you are departed from God you have more hold-fast upon him then another sinner a child though a prodigal go to him and say Father David pleadeth
a question whether there be degrees of glory yea or no But I suppose it may easily be determined He that soweth sparingly shall reap sparingly whereas others have their bosoms full of sheaves if a man with a little grace should get to Heaven yet he hindereth his own preferment Who would have a thin crop and a lean harvest 6. It suiteth with our present state here we are in a state of progress and growth not of rest and perfection Grace is not given out at once but by degrees Christ saith Joh. 17. 26. I have declared thy Name and will declare it and Joh. 1. 50. Beleevest thou thou shalt see greater things then these There is more to come therefore let us not rest in our first experiences Paul saith I have not attained Phil. 3. When grace is wrought yet there is something lacking He is a foolish builder that would rest in the middle of his work and because the foundation is layd is careless of the superstructure The state of the Saints is expressed by a growing light Prov. 4. 18. As long as there is want there should be growth see 1 Thes 4. 1. 7. Seeking the increase and multiplication of spiritual gifts suiteth best with the bounty and munificence of God The Father Son and Holy Spirit have rich grace for us and we are most welcome when we seek for most plenty God the Father is represented as rich in mercy Ephes 2.4 Rom. 10. 12. We can never exhaust the Treasures of Grace and impoverish the Exchequer of Heaven So Christ hath a rich and full merit 2 Cor. 8. 9. to make us rich c. God the Son aimed at it in all his sufferings and condescentions that he might make a large purchase for us and we might not be straitened in grace The Spirit of God is poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly Tit. 3.6 There is mercy enough in God the Father merit enough in God the Son efficacy enough in God the Spirit God is not wanting if we be not wanting to our selves If a mighty King should open his Treasure and bid men come and bring their bags and take as much as they would do you think they would neglect this occasion of gain surely no they would run and fetch bag after bag and never cease Thus doth the Lord do in the Covenant of Grace you will rather want vessels then treasure 8. 'T is a necessary piece of gratitude we would have mercy to be multiplied and therefore we should take care that Peace and Love be multiplyed also we would have God add to our blessings and therefore we should add to our graces see 2 Pet. 1. 5. When we have food we would have cloathing and when we have cloathing we would have house and harbour and when we have all these things we would have them in greater proportion the like care should we shew in gracious injoyments When we have knowledge we should add temperance and when we have temperance we should add patience c. 9. We may learn of our Lord Jesus to whom we must be conformed in all things Luc. 2.40 He grew in wisedom and stature the meaning is his humane capacitie was inlarged by degrees according to his progress in age and strength for in all things he was lâ—ke us except sin and our reason is ripned and perfected together with our age 10. We may learn of worldly men Who joyn house to house and field to field and are never satisfied So there is an holy covetousness in spirituall things when we joyn faith to faith and obedience to obedience one degree to another our Blessings are better and the chiefest good should not be followed with a slacker hand 't is our happiness to enjoy the infinite God and therefore we should not set a stint and limit to our desires With what arts and methods of increase doth a covetous man seek to advance himself he liveth more by hope then by memory and what he hath seemeth nothing to what he expecteth So should we forget the things that are behinde and reach forth to the things that are before us A covetous man seemeth the poorer the more he hath gotten so should we grow humble with every injoyment 't is a good degree of grace to see how much we want grace A covetous man maketh it the main work and business of his life to increase his estate He goeth to â—bed late riseth early eateth the bread of sorrows and all for a little â—elf the strength of lust should shame us should not we make Religion the businesse of our lives and our great imployment shall we be as insatiable as the grave to the world when a little grave serveth the turn Secondly the next thing which I am to do is to give you some observations concerning growth in grace they are these 1. To discern growth there is required some time a totall change which is far more sensible than growth that may be in aâ— instant then a sinner now a Saint but there must be a competent time to judge of our growth we cannot discern it by single acts so much as by the greatâ—r portions of our lives We cannot so easily find out how we grow by every Sermon as by comparing our past estate with our present we do not fly to the the top of Jacobs ladder but go up step by step 't is a work of time and so we may judge of our not growing if after a long time we are where we were under the power of the same prejudices or the same doubts or the same lusts still see Heb. 5. 12. Secondly In the growing of Saints there is much difference all the plants in Christs garden are not of a like heighth and stature some that are more publickly usefull have theiy five talents others but two some thrive more and grow of a sudden 2 Thess 1. 3. Your faith grew exceedingly others are weak and slow and yet they are fruitfull We all grow according to the measure of a part Eph. 4. That is according to the rate of that part which we sustain in the body a finger groweth not to the quantitie of an arm they all grow but the growth of all is not equall Thirdly Growth in grace is alwayes accompanied with growth in knowledge 2 Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ c. Plants that grow out of the Sunne send up a longer stalk but the fruit is worse some Christians pitch all their care upon the growth of love and take no pains to grow in knowledge but this is not right we should alwayes follow on to know the Lord Hosea 6. 3. We reade that Christ grew in knowledge we do not reade that he grew in grace Gods choysest saints are alwayes bettering their notions of God Moses his first request was Tell me thy name Exod. 4 and afterwards shâ—w me thy glory Exod. 33. Our
humble for want of growth for the first Longing for food see 1 Pet. 2. 2. life hath a nutritive appetite joyned with it when that is strong 't is a sign the soul is healthy it will grow as we say of children that take the dug kindly they will thrive and do well enough For the second humble for want of growth see Mark 9. 24. help my unbeliefe 't is a sign you mind the work and are sensible of spirituall defects which is a great advantage Tenthly Growth is the speciall fruit of the divine grace God giveth the increase 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven then when they are watered by hand Grace that is necessary to every action is much more necessary to every degree in the Text the Apostle doth not exhort but pray mercy peace and love be multiplied our endeavours are necessary As ploughing and digging are necessary but the Blessing cometh from above These are the observations let us now apply all First let us be earnest with God for this increase he hath the riches of Glory Eph. 3. 16. which we cannot exhaust You honour God when you go for more you want more and he can give more when men are contented with a little 't is a sign either of hardness of heart they are not sensible of their wants or of unbelief as if God had no higher and better things to give us It sheweth us how far they are from being Christians that care not for the least degree of Grace that do not spend a thought that way these are farre from the Kingdome of God Secondly That are faln back and have lost the savouriness of their spirits and their delight in communion with God time was when they could not let a day pass without a duty nor a duty pass without some sensible experience of God but now can spend whole dayes and weeks and never give God a visite time was when there could not a carnall motion arise but they were up in arms against it but now their hearts swarm with vain thoughts and they can swallow gross sins without remorse improvident mispence of time was once a great burden but they have lost their tenderness and can spend a Sabbath unprofitably and find no regrete their vain thoughts were wont to trouble them but now not their carnall practices duty was once sweet but now their greatest bondage certainly the candle of the Lord doth not shine upon them as it did in the moneths that are past Thirdly Those that are at a stay had need look to themselves stinted trees cumber the ground and they that go on in a dead powerless course do hurt rather then good luke-warm profession is but the picture of Religion and painted things do not grow but keep at the same pitch If a man were a Christian in good earnest could he be contented with the present weakness of his faith imperfection of his knowledge with this creeping cold way of obedience VERSE III. Beloved when I gave all diligence to write to you of the common salvation it was needfull for me to write to you and exhort you that ye should earnestly contend for the faith which was once delivered to the Saints THe Apostle having dispatched the salutation maketh way for the matter of the Epistle this Verse is the Preface to the whole wherein he proposeth two things 1. The occasion of his writing 2. The matter and drift of it 1. The occasion of writing this Epistle which was double 1. His earnestness in promoting their good Beloved when I gave diligence to write to you of the common salvation 2. The urgencie of the present necessitie It was needfull for me to write unto you and exhort you In assigning his earnestness and zeal for their good you may take notice of three things which I shall explain in their order 1. A compellation of their persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved a tearm usuall in the Apostles writings the same word is used 1 Pet. 2. 11. and there translated Dearly beloved it noteth not onely that affection which by the law of nature we owe to one another Rom. 13. 8. nor that love which by the law of bounty and kindness we are bound to render to them that love us Matth. 5. 46. but that singular love which we owe to them that are with us in Christ which is alwayes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and we sometimes translate it Charity often Love the Rhemists alwayes Charity whose tenderness in this point as one observeth is not altogether to be disallowed lest it be confounded with common and impure love expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and charity being a Church Word is wholly free from such indifferency and equivocation So here instead of beloved they render my dearest which fitly noteth the tenderness and bowels that are in Christian affection From this compellation observe That Christians should be to each other as beloved such dearness and entireness of affection should pass between them that they may entitle one another to their bowels and choiser respects Reasons are these 1. None can have better grounds to love another they are members of the same body 1 Cor. 12. Brothers born of the same womb living in the same family have defaced all the feelings of Nature and been divided in interest and affection but surely no such Schism can happen in the same body who would use an arm to cut off a leg or an hand to scratch out his eyes members care for one another Now this is the relation which Christ hath left us he hath not only called us into a family but into a body Col. 3. 15 See the same pressed together with many other uniting considerations Eph. 4. 4. 5. 6. verses There is one Body one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Let us a little go over that place The first engagement is one Body they are Wennes and monstrous excrescencies not members that suck all the nourishment to themselves Again one member lacking or out of joynt is a pain and deformity to the whole The next engagement is one Spirit which in all other relations can onlie be had in fancy and imagination friends speak as if they lived by one common soul but here 't is so really all Believers have the same Spirit I say in other relations even in the nearest every one is acted by his own soul but here by one Spirit we are Baptized into one Body 1 Cor. 12. 13. What should divide us when we have the same Spirit We have not all the same measures and that occasioneth some difference as the Soul sheweth it's self in some members more than in other though it acteth all but the Spirit is the same The next consideration is one Hope Shall not
Faith was closed up there was nothing to be added further as a part of the authentick and infallible Rule though the dayly necessities of the Church do call for a further Explication But you will say You told us but now how the Word was many times delivered how then once I answer The Apostle speaketh not of the successive manifestations of Gods Will to Prophet after Prophet till the Old Testament was perfected but of that common doctrine which the Apostles and Evangelists by one consent had published to the world and which was now to settle into a Rule and so to remain without change till the coming of the Lord. Observe That the doctrine of Salvation was but once delivered to remain for ever without variation Paul chideth them for being withdrawn to another Gospel Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles that they had a surer Word of Prophecy 2 Pet. 1. 19. a safe rule to trust to and Paul biddeth Timothy Continue in the things which he had learned and our Lord saith Mat. 24. This Word of the Kingdom shall be preaâ—hed to all Nations Now the doctrine of Salvation is but once delivered 1. Because all is done so fully and perfectly that nothing can be added there is enough to make us wise to Salvation and what should Christians desire more There is enough to make the man of God perfect that is to furnish him with all kind of knowledg for the discharge of his office there needeth no more there is enough to make us wise to preach and you wise to practise and 't is certain enough that you need not spend your time in doubting and disputing and 't is full enough you need nothing more to satisfie the desires of Nature or to repair the defects of Nature here is sufficient instruction to decide all Controversies and assoil all doubts and to give us a sure conduct to everlasting glory 2. Because this Rule can never be destroyed The Word hath often been in danger of being lost but the miracle of its prâ—servation is so much the greater In Josiahs time there was but one Copy of the Law in Dioclesians time there was an Edict to burn their Bibles and Copies were then scarce and chargeable yet still they were kept and so shall be to the end of the world for the Sacraments must continue till Christ come Mat. 28. 20. and 1 Cor. 11. 26. and the Word must be preached till we all grow into a perfect body in Jesus Christ Ephes 4. 12 13. not only de jure but de facto not only it must be so but it shall be so Well then expect not new revelations or discoveries of nâ—w truths beside the Word which is the immutable Rule of Salvation Again it checketh them that expect new Apostles endued with a Spirit of infallibility to resolve all doubts and questions We must give heed to the Scriptures till the day star arise in your hearts that is till we have full communion with Christ for our reward in Heaven is expressed by the morning star Rev. 2. 28. To him that overcometh I will give the morning star Again it confuteth the Familists that dream of some days of the Spirit wherein we shall have a greater light then is in the Scriptures they fancy the time of the Law to be the days of the Father the time of the Gospel to be the days of the Son and the latter end of the world to be saeculum Spiritus Sancti as the Weigelians phrase it the age of the Holy Ghost but foolishly for these are the last times and the holy Ghost was never more gloriously poured out then at Christs Ascension and greater things cannot be revealed to us then God in Christ reconciling the world Lastly 't is for the comfort of the Saints that their Salvation is put into a stated course and God hath shewed you what you must do if you would inherit eternal life The next circumstance is the persons to whom it was delivered to the Saints it may be understood of the Apostles to whom it was delivered to be propagated oâ— of the Church to whom it was delivered to be kept and who in the constant use of Scripture are called Saints Observe That Saints are most interested in the acknowledgment propagation and defence of Truth The Christian faith was delivered to Saints and by Saints and none receive it so willingly and defend it so zealously and keep it so charily and faithfully as they do 1. The men that the Spirit of God made use of as Penmen were holy men specially purified and sanctified for this work 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost And Ephes 3. 5. Revealed unto his holy Apostles and Prophets by the Spirit These men were the fittest instruments to beget an external repute to the Word Surely they would not do any thing for their own ends and obtrude their own inventions upon the world as Oracles from God A carnal mans testimony is liable to suspition Who would count that wholesom that cometh from a leprous hand Yea those that were not of eminent sanctity were not fit for such an employment a novel doctrine such as the Gospel seemed to be in the world needed all the advantages that might be to gain a title and interest in their belief therefore did the Lord make use of such holy and self-denying persons who expected to gain nothing but ignominy poverty afflictions bonds death these things did abide for them in every City 2. Holy persons are only fit to preach the Faith sancta sanctis holy men for holy things 't is an holy faith and therefore fit to be managed by holy persons that their hearts may carry a proportion with their work Isai 52. 11. Be ye clean that bear the Vessels of the Lord The Officers that carryed the Vessels and Utensils of the Temple out of Babylon were to take care of their cleanness God purified Isaiah when he sent him to reprove Isai 6. 7. and the Priests under the Law that ministred before the Lord were to wash in the great Lavor Regeneration is the best preparation for the Ministry Others disparage their testimony and bring a reproach upon the Gospel People think we must say somewhat for our living and so give us the hearing but that 's all Oh think of it the credit of Christ lieth at stake and since Miracles are ceased all the external confirmation that we can add to the Word is by holiness of conversation The Levites first cleansed themselves and then cleansed the people Nehem. 12. 30. The life of a Minister is much either to edification or destruction they take the lesson rather from your lives then your mouths and by your levity or vanity sin cometh to be authorized in short either your doctrine will make your life blush or your life will make your doctrine blush and
displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God fâ—re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory â—rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book â—f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 â—hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement
we confess c. t is a condition not for which but without which pardon is not obtained it doth not shew the cause but the order of graces working again sometimes t is abused to the neglecting of circumspection and heed in us we are preserved in Christ say they and therefore we may be careless and though we cast our selves upon snares temptations and occasions to sin be confident that God will keep us the Devil sets upon Christ with such a temptation Mat. 4. 6. Cast thy self down and he shall give his Angels charge over thee Libertines scoff at the niceness and scrupulousness of former professors that were willing to keep at such a distance from a temptation as if their strict and exact walking were a fruit of their darkness and legal spiritedness whereas the Apostle maketh it a main property of of children of light thus to do Eph. 5. 15. So Gods doing all in the covenant of Grace is abused to exclude all care of duty and to keep men in a lazy oscitancy and gaping for grace without all care or endeavour on our part whereas God loveth to be met with in his own way and commeth in with supplies of grace according to our diligence in the use of means See Mark 4. 34. and as 't is abused to shut out all endeavours after grace so all actings and operations under grace as if we were meer logs rather then rational agents and God so did all that the act of our own faculties were quite abolished or suspended whereas though the grace be from God yet the act is ours for otherwise the faintness and defectiveness of the operation would be chargeable upon him and the Lord doth so draw us that we have a motion of our own draw me and we will run after thee Cant. 1. 4. 'T is he that treads down Satan but under our feet Rom. 16. 20. the Doctrine of Christian liberty which is one part of the Gospel is abused to exclude the Moral Law as a rule of duties to God and man whereas the Apostle saith I am not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the Law to God but under the Law to Christ 1 Cor. 9. 20. sometimes 't is abused to a living to the height of the Creature as some carnal wretches phrase it or an immoderate use of carnal comforts whereas to restrain us in this kinde the Scripture forbiddeth licentiousness in the use of the creatures under such tearms as do imply the lawful use See Luk. 17. 27 and Isa 22. 13. the things mentioned there are necessary for the supportation of life but the immoderate use is intended because they did nothing else but minde these things He that will do all that he may will soon do more then he should The doctrine of spiritual worship and abolishing the shaddows of the Law which is another part of the Gospel is abused to the neglect and contempt of Ordinances and acts of solemn worship as if all were but formes not suiting with that spirituality unto which they thinke they are called in these dayes of the Gospel and so constant prayer is layed aside as a form whereas God calleth for dayly worship in this kinde Mat. 6. 11. and making conscience of hearing the word a form too low for them that pretend to live immediately upon the spirit whereas the Scripture joyneth word and spirit together as inseparable in the dispensation Isai 59. 21. and the Apostle in one Verse saith despise not prophescying 1 Thes 5. 19. and presently Verse 20. Quench not the spirit implying whosoever doth the one will certainely do the other so the Vse of the Seals Baptism and the Supper as forms fit for Novices but they are of a more elevated strain and above these lower helps enjoying so much in the inward and hidden man whereas Christ hath injoined these Ordinances for the use of al sorts of Christians till he come again to judge the World see Mat. 28. 20. and 1 Cor. 11. 26. so instructing Children a form though we have express command for it in Scripture Eph. 6. 4. 't were easie to rake in this Puddle but this tast may suffice The Use of all is to make us more cautious and wary that we may not be guilty of this great sin 'T is the errour of the wicked 2 Pet. 3. 16. 't is a black mark to grow the more wanton for mercies secure for patience sensual vain negligent careless because of the free tenders of grace in the Gospel there cannot be a more evident marke of a man in a carnal condition 't is sad when our Table is made a snare but 't is worse when the very Gospel is made a snare for the better things are the worse is the abuse and more dangerous look as 't is a mark of the Love of God to have all things work together for good to us Rom. 8. 28. So 't is an argument of the hatred of God when all things prove a snare and the very Gospel it self the blessed Gospel of the glorious God is cursed to us Oh how said is their condition 2. 'T is a sin against Mercy and those of all others are most dangerous when you abuse Grace you make Grace your enemy and 't is ill for creatures when Grace is their enemy and there is nothing left for them but Justice and Wrath Justice will take up the quarrel of abused Mercy and as Grace is despised so wrath taketh place they treasure up wrath c. Rom. 2. 4 5. 3. 'T is soul ingratitude to turn our mercies into a provocation to make a Calf of our Earings and to serve our lusts of Gods Providence as he said of Adam that what he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rib he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dart alluding to his fall by Eve so he fight against God with his own weapons what vile ingratitude is that See Jer. 5. 7. Ezek. 7. 20. To make Plenty the fuel of our lusts what is it but to make God serve with our sinnes and to grow worse for the Gospel black and tauny because the Sun of Righteousness hath looked upon us 't is as it were to give it out to the World as if he did serve with our sins by his own consent and we had a license from heaven to doe what we do 4. 'T is a great grief to the Spirit of God when you abuse Grace you doe as it were put your miscarriages upon him when you call licentious walking Christian liberty and neglect of duty Gospel freedom and godly sorrow legalism and strict walking superstitious niceness you doe as it were Father your bastards upon the Spirit and intitle the monstrous conceptions and births of your own carnal hearts to his incubation and over-shaddowing you think God warranteth you in all this and that 's a high wrong to him which he wil avenge in due time see Psal 50. 21 22. I remember the Prophet saith Jer. 4. 10. Oh
Magus above the true God or else these swelling words may relate to their boasting of their own knowledge from whence they were called Gnosticks and Tertullian saith of them omnes tument omnes scientiam pollicentur ipsae mulieres haereticae quam sunt procaces They all swell with pride and make ostentation of deeper knowledge their very women how conceited are they Or else it may signifie their proud censures of others their scorning of the Guides of the Church as 't is said of some Psal 73. 9. They speak loftily they set their mouth against the heavens their tongue walketh through the earth they took a liberty to speak of all things and persons at pleasure without any restraint which was and is the very genius of these and other Seducers rather I suppose though not excluding the other senses these swelling words relate to their phrasâ—ologie and unsavoury gibberish which they used in representing their opinions Peter calleth them swelling words of vanity 2 Pet. 2. 18. The Note hence is this That the pride and vanity of Seducers is usually bewrayed in the fondness and affectedness of their expressions The affected language of the Gnosticks and Valentinians may be seen in Iraeneus and how much this pattern hath been improved by men of a fanatical spirit may be found in those that have written of the Heresies of succeeding Ages Jerome taxeth Jovinian with his swelling words In times more modern Swinkfield was observed to be always talking of Illumination Deification c. and the Famulists cant is not unknown of being godded with God and christed with Christ so Jacob Behmens greening of the inward root c. and Calvin saith of the Libertines of his time communi sermone spreto exoticum nescio quid idioma sibi fingunt interea nihil spirituale afferunt they pretend to matter more spiritual and when all cometh to all 't is but noisom errours disguised or common things represented in uncouth forms of speech which the Scriptures own not rational and truly spiritual men understand not the same unsavory unintellegible forms of speech may be observed in a wicked Book lately put forth by a Knight of this Country called The retired mans meditations wherein the highest principles of our most holy faith are endeavoured to be undermined by this Artifice of covert and affected speech but that by the providence of God the Book fell under neglect and scorn presently upon the publication Now the reason of this affectation is I suppose to amuze the Reader with the pretence of mystery and depths Rev. 2. 24. that despising the simplicity of the world and the common and avowed principles he may be the more pliable to their carnal fancies which if naked y exposed at first would have nothing of allurement and temptation in them to any well disposed minds well then be not wrapt into admiration with novel and conceited expressions nor troubled with oppositions of science falsly so called 1 Tim. 6. 20. This is the Devils device first to maze people as brids are with a light and a bell in the night and then to drive them into the net if you would keep to wholsome Doctrine keep to a form of wholesome words and do not place Religion in conceited speaking an holy dialect I know becometh Saints but an affected p'raseology is one of Satans lures and a means to corrupt many The fourth Clause is Having mens person in admiration because of advantage Junius applyeth this to those that set up Angels and unknown names and persons in the Church instead of Christ but I think 't is rather to be applyed to men person is therefore put for the outward state and appearance in which sense 't is said Thou shalt have no respect of persons in judgment that is of their outward condition and estate accepting of persons is rendred by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondring at a mans face or outside as being overcome and dazled at the splendor of it accordingly our Apostle saith here Having mens person in admiration now this they did for advantage that is either to gain men to their party by crying them up as holy and knowing to the contempt of others who were more valuable for the sincerity of Religion or else for worldly profits sake those whom they feared or from whom they expected any worldly profit as the rich and powerful upon these would they fawn and with these in a servile manner insinnuate themselves commending their actions and magnifying their persons Having been so long in the former part of the Verse I shall but mention the Notes here 1. None so fawning and base spirited as the proud for their advantage these spoke swelling words and yet basely crouching for profits sake Ambrose noteth it of a spirit of ambition ut dominetur aliis prius servit curvatur obsequio ut honore donetur none stoop so as they that have a mind to rise one observed of our late Prelates That they were willing to take Chams curse upon them to domineer in the Tents of them that is would be servants oâ— servants slaves to great mens servants that they might lord it over Gods Heritage men of proud insulting spirits how low for their own ends as Absolom courteth the people to justle his father out of the Throne 2 Sam. 15. 2 3 4 5. and Tacitus observeth the like of Othe that he did proiicere oscula adorare vulgus omnia serviliter pro imperio adore the people kiss the meanest basely dispense his courtesie to the vilest all to further his designs upon the Empire so Ammianus Marcelliuus lib. 25. observeth the same of Julian that out of affectation of popularity he delighted to converse with the meanest of the people certainly a proud spirit is no great spirit no more then a swoln arme can be accounted big 2. Having mens persons in admiration for advantage is a sin we may admire the gifts of God in others so as to praise the giver but not so as to be guilty of anthropolatry or man worship 1 Cor 3. 21. not so as to despise others who have their usefulness and it may be as excellent a gift in another kind 1 Cor. 12. 7 8 9 10 11. not so as to promote our interests thereby this is servile flattery condemned in the Text and Hosea 7. 8. not so as to be afraid to tell them their own or for their fear or favour to wrest the truth of God Mat. 22. 16. Thou teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men let all regard this especially the Ministers of Christ 3. That seducers are apt to insinnuate with great persons and men of power and interest that having their ear and countenance they may ingage them against the truth having not truth of their side they use the more craft as the Ivy not being able to support it self twineth about
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.