he live how close is he in duty how fruitfull in conversing But I alass how feeble how dead how unable I am held under by a tyrant oh that I could be his death 6. By recollecting its former folly in loving of sin thinking thus Formerly I loved that which now I see would have murdered me What a deal of pains care cost time laid I out to satisfie my lusts oh that I could recall these follies as I recollect them but since I cannot make them never to have been I 'll labour to hinder them for time to come Oh that my hatred might be greater then ever my love was to them A soul that hath been mad upon sin afterward is as vehement against it This is the Apostles argument As ye have yeelded your members servants to uncleannesse Rom. 6.19 1 Pet. 4.3 so now to righteousnesse and The time past of our lives may suffice us to have wrought the will of the Gentiles 7. By with-drawing those things that have been as fuell and fodder to corruption Fire is put out as well by taking away wood as casting on of water A sin-mortifying heart forbears the using of that which it hath heretofore abused it knows that often Satan lieth in ambush behinde lawfull enjoyments He that hath taken Physick in wine afterward is ready to loath that very sort of wine in which his loathed medicine was given him he that hath been sin-sick dreads those tentations in which Satan was wont to wrap sin up he considers that he that alway goeth as far as he may sometime goeth farther then hee should he feeds not without fear Jude ver 12. but trembles in every enjoyment lest it may be an in-let to sin and his own corruption get advantage by it he fears a snare under his very trencher and poyson for his soul in every cup of wine especially if he hath been formerly bitten therby Whereas a carnall heart engulfs it self in occasions of sin if in themselves lawfull sees no enemy and therfore sets no watch he makes provision for the flesh Rom. 13. he cuts not off the food which relieveth his enemy whereas a Sin-mortifier as an enemy that besiegeth a City hinders all the supplyes and support of lusts that so he may make himself more yeeldable to holinesse 8. By re-inforcing the fight after a foyl by gaining ground after a stumble by doubling his guard after unwarinesse strengthening the battell after a blow praying more earnestly contending more strenuously laying on more strongly after sin hath been too hard thus Paul was the more earnest with God against sin he besought the Lord thrice after the messenger of Satan had buffetted him 2 Cor. 12.8 9. By a holy vexation with the constant company and troublesom presence of sin Thus was holy Paul put upon opposing of sin he complains sin was always present with him Rom. 7.21 even when he would do good And sin is call'd Heb. 12.1 encompassing easily besetting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It dwells in us It s a leprosie not ceasing till the wall be pull'd down the house of our mortality dissolved it s as neer as the skin upon the back bowels in the body it goeth along with a saint in every duty Sabboth Ordinances like Pharaoh's frogs into the Kings chambers pestering a Saint at every turn the apprehension hereof puts the soul upon endeavouring sins ruine The neerer an enemy is the more hatefull he is the closer the conflict is the quicker are the strokes the fiercer the fight To conclude A holy insulting and rejoycing in God follows if at any time he hath given the soul victory and any fore-skins and heads of these uncircumcised it blessing God as Panl Rom. 7.21 I thank God through Jesus Christ our Lord going about duty more cheerfully and yet humbly A man may read the good news of a victory in a Saints countenance Doth he not say to Christ when some lust hath been smitten as Cushi to David I would that all the enemies of my Lord were as that one young man Lord When will there be a perfect riddance of these vermin Oh how sweet will heaven be when I shall trample upon every Goliah and see every Egyptian dead upon the shore when I shall have neither tear in my eye nor lust in my soul This for the first thing in the nature of Sanctification viz. Mortification 2. The second follows which is Vivification wherby we live a new and spirituall life The Scriptures proving it are abundant I live saith Paul Gal. 2.20 yet not I but Christ liveth in me If ye be risen with Christ seek those things that are above Col. 3.1 The life of Jesus is made manifest in our mortall flesh 2 Cor. 4.11 As the death of Christ is the death of corruption so the same power of God by which he raised Christ from the dead Eph. 1.20 doth frame us to the life of Christs holinesse Christ by the power of his Deity wherby he raised himself having derived spirituall life to all his members as life is derived from the head to the other members enableth them to manifest it accordingly As Christ was raised up from death by the glory of the Father even so we walk in newnesse of life Rom. 6.4 and ver 11. Reckon ye your selves alive unto God through Jesus Christ Eph. 2.10 We are his workmanship created in Christ Jesus to good works which God hath before ordained that we should walk in them Joh. 15.5 He that abideth in me and I in him the same bringeth forth much fruit These brief considerations may shew in what respects a sanctified person lives a new life a life of holinesse 1. A sanctified person liveth a holy life in moving and acting from a principle of holy life All vitall actions are from an inward principle A body without a soul lives not moves not naturally nor without an internall principle of spirituall life received from Christ doth any one live spiritually The body of every living creature hath a heart which is the forge of spirits and the fountain of heat Joh. 3.9 Jer. 32.40 Jer. 31.33 True holinesse proceeds from an implanted seed the fear of God in the heart the Law put into the inward man Sanctity unlesse Christ be in us is but a fable Gal. 2.20 Rom. 6.11 Joh. 15.5 Gal. 4.19 Col. 1.27 Christ liveth in me saith the Apostle and so he speaks of living to God by Christ Christ must abide in us he is formed and dwelleth in us The actions of a sanctified person are from a vitall principle the spirit within the holinesse of another is but from without beginneth at his fingers ends he is drawn by outward inducements his motions are not the motions of a living creature but like those of a clock Duceris ut nervis alienis mobile lignum Hor. Ser. l. 2. or some image that move not from within but from weights and plummets without when his weights are
a picture that looks every way his religion leaves him not at the Church-doors he retains his purity where-ever he lives He hath a principle like a fountain in him that supplyes him in the time of drought not like a plash of water lick'd up with an hours heat of the Sun The musick allures him not the fournce affrights him not from God 3. As the actings of a sanctified person are from and according to a renewed principle of life so are they for it and that both in respect of preservation of life in himself and also the propagation of it to others 1. A sanctified person acts for his sanctified principle of spirituall life in respect of preserving it in himself which he expresseth 1. In shunning what-ever may prejudice and impair it much more then a man doth avoid that which would shorten a naturall life as sword poyson diseases c. that which parteth between God and the soul being more hurtfull then that which parteth 'twixt soul and body What shifts have some made to scramble from death throwing estates into the sea leaving them and sweetest relations running thorow rivers fire c. And have not holy men suffered more to keep from sin which tends to spirituall death have they not left goods lands children have they not run thorow fire water nay into them even embracing death rather then death temporall rather then spirituall A man would give all the world rather then lose one naturall life but a Christian would give a thousand lives rather then lose the life spirituall Lord saith he I desire but to live to keep Christ who is my life Psal 63.3 Col. 3.4 2. In a prizing his food that upholds life He loves what nourisheth him delights in the Law of God 1 Pet. 2.2 Psal 19.10 hungreth after the sincere milk of the word accounts it sweeter then the honey and the honey-comb hath a most ardent affection to uncorrupted Truths accounts a famine of the Word the sorest esteems the bread of life the staff of life When he was dead he had no hunger the Word was as food in a dead mans mouth found no savour or entertainment now though God give him never so much of other supplyes yet 't is a famine with him if he have not bread like an infant-King that preferrs the brest before his Crown though he be rich in grace yet he is poor in spirit he desireth grace having the grace to desire He never saith I have enough truth of grace ever puts him upon growth 3. A sanctified person labours to preserve his inward principle of life In using the means that may recover him Jer. 17.11 Psal 41.4 when his life is endangered by sicknesse desiring earnestly that God would heal him embracing the sharpest administrations the bitterest reproofs taking down the most loathed pill bearing the heaviest affliction being willing to be cut sawed seared so as to be saved His great request is that he may be whole walk holily that the pain and impotency of his disease the filthinesse and hurtfulnesse thereof were both removed 2. A sanctified person acts for his principle of spirituall life In labouring to communicate it to others as well as to preserve it in himself The life of a spiritually quickned soul is generative of it self All living creatures have a seminary for propagating of their kinde the spirit of life is fruitfull endeavouring to derive it self from one to another You never heard of a soul that loved to make a monopoly of Christ Grace may be imparted not impaired Samson when he had found honey gave his father and mother some with him John 4. The woman of Samaria calls others to Christ being called How diffusive of Christ was blessed Paul like the wall which reflects upon the passenger the Sun shining upon it How sutable was that wish of his to a sanctified soul I would to God that thou and all that hear me this day were almost and altogether such as I am except these my bonds Act. 26.29 Every Christian labours to raise up seed to his elder brother The great design of the soul is to set up Christ more in it self and others to leaven others with grace and this gaining of souls is a Christians greatest covetousnesse This for the explication of the sort or kinde of their first priviledge Sanctification The Observations follow in the second place 1. Obs 1. Grace whereby we are changed much excels grace whereby we are onely curb'd The Sanctification wherewith the faithfull were said to be adorned was such as cur'd sin as well as cover'd it not a sanctification that did abscondere but abscindere not onely represse but abolish corruption Psal 145. The former restraining grace is a fruit only of generall mercy over all Gods works common to good and bad binding the hand leaving the heart free withholding only from some one or few sins tying us now and loosing us by and by intended for the good of humane society doing no saving good to the receiver In a word onely inhibiting the exercise of corruption for a time without any reall diminution of it as the Lions that spared Daniel were Lions still and had their ravenous disposition still as appeared by their devouring others although God stop'd their mouthes for that time But this sanctifying grace with which the faithfull are here adorned as it springs from Gods speciall love in Christ so it is proper to the Elect worketh upon every part in some measure body soul spirit abhorrs every sin holdeth out to the end is intended for the salvation of the receiver it doth not only inhibit the exercise of corruption but mortifieth subdueth diminisheth it and works a reall change of a Lion making a Lamb altering the naturall disposition of the soul and making a new man in every part and faculty 2. From the nature of this Sanctification I note Obs 2. It changeth not the substance and faculties of soul and body but onely the corruption and disorder and sinfulnesse thereof it rectifies but destroyes not like the fire wherein the three children were it consumes the bonds not the garments it doth not slay Isaac but onely the ram it breaks not the string but tuneth it The fall of man took not away his essence but onely his holinesse so the raising of man destroyes not his being but his unholy ill-being Grace beautifieth not debaseth nature it repairs not ruins it It makes one a man indeed it tempereth and moderateth affections not abolisheth them it doth not extinguish the fire onely allay it that it may not burn the house It doth not overthrow but order thy love hatred sorrow joy both for measure and object Thou mayst be merry now thou art sanctified but not mad-merry thy rejoycing will now be in the Lord elevated not annihilated They are mistaken that think Sanctification unmans a man that he must now alway be sad and sowre solitary that as they said of Mary a Christian
kept secret since the world began How much to be adored is Gods goodnesse to us to whom the Faith is delivered though from others it was hidden This Faith without the knowledg whereof there 's no salvation Deut. 7.6.7 Mat. 11.25 26 and which could never have been known but by revealed light was not given to us rather then to others who lived and died in the utter ignorance thereof for any preceding difference and disposition thereunto in us but onely out of the meer love and free grace of God 4. Observ 4. The great impiety of those who obtrude a faith upon people invented by men not delivered by God who erect a building of faith upon the foundation of Philosophical principles Schoolmen and Papists fasten many things for articles of Faith upon the people Ex philosophorum ingeniis omnes haereses animantur Tert. adv Marc. l. 1. which they never received from divine delivery but from the discourse of blind Reason What else are their errours concerning Worship Free-will inherent Righteousnesse the merit of Works c. but streams which flow'd from the Ethicks of Philosophers not the Epistles of Paul Humane Reason is deceitfull when it goes beyond its bounds A Philosopher as such is but a naturall man and perceiveth not the things of God Blind men cannot judg of colours beasts order not humane affairs nor must humane Reason determine of heavenly doctrine The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine Hagar must be ejected if she submit not to Sarah Reason must be subdued to Faith 5. Great is the dignity of a Ministers Office Observ 5. 2 Cor. 4.7 The end of it is the delivering of the Faith to people Ministers though earthen vessels yet carry a treasure though torn caskets yet they contain jewels A faithfull Minister is Gods Steward to dispense his blessings He is a Star for light and influence a Cloud to distill down showers of plenty upon Gods weary heritage a Nurse a Father a Saviour a common Good Joseph's Office in delivering out of Corn to the people in the Famine made him honoured how worthy an employment is it then to deliver to souls the bread of life 6. Observ 6. It 's a great sin to part with the faith delivered to us It 's an hainous sin either in Ministers or People In the former when they shall either give it away or suffer it to be taken from them Phil. 1.17 For the defence of the Gospel they are set they must be men made up of fire in the midst of a field of stubble or errours though holily patient when their own interest yet holily impatient when the interest of Christ is endangered They must not be dumb dogs when thieves attempt to rob the House of God the Church Though they must not bite the children within yet neither spare the thief without Nor is any Christian exempted in his station from the duty of keeping Faith Pro. 23.23 they must not sell the truth not patiently suffer Sectaries and Persecuters to bereave them of it not for the love of their swine suffer Christ to go much lesse send Christ out of their Coasts not part with the faith by keeping their money In a word they must keep the faith by perseverance in the love and profession of it by taking heed of errour and profaneness lest being led away with the errour of the wicked they fall from their stedfastnesse 2 Pet. 3.17 2. Jude saith in the amplification of this faith that it was delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may here be enquired 1. Who are holy and Saints 2. Who the Saints are to whom this faith was delivered Men are called holy in two respects 1. In respect of the holiness of destination separation Explication or being set apart from common uses and employments to the holy service of God 2 Chro. 7.16 Isai 13.3 1 Kings 9.3 thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and thus not onely men but the Temple vessels Sabboth Tabernacle are called holy The first born Exod. 13.2 God commandeth Moses to sanctifie which he explains Ver. 12. Thou shalt set apart to the Lord c. Thus the Prophets and Apostles are often in Scriptures called holy and Jeremy was sanctified from the womb Jer. 1.5 in regard of this holiness of separation and dedication and all visible professors and their children are called holy 1 Cor. 7.14 as likewise may the whole body of a visible Church 2. In respect of their having holiness really and properly put into them which is done by the holy Spirit whence it is read of the sanctification of spirit it abolishing their native polution and unholiness 2 Thes 2.13 1 Pet. 1.2 1 Cor. 1.2 Exod. 19.6 and bestowing upon them graces and holy qualities by the renovation of Gods image in them And the holy Spirit makes them holy in two respects 1. Of not holy privatively and so man that had lost totally his holines is made holy by regeneration or effectuall vocation 2. Of less holy and so Gods children are sanctified by being enabled to the exercise of an actuall mortifying of sin and living in holiness with proceeding in both 2. Who the Saints are to whom the faith was delivered 1. Some by Saints here understand those holy Prophets Apostles and other Ministers who are holy by peculiar Office and Employment to whom God delivered the doctrine of Faith either of old in an extraordinary or since in an ordinary way that they might be his Ministers in delivering it unto others and these in Scripture are called holy Luke 1.70 He spake by the mouth of his holy Prophets which have been since the world began And Acts 3.11 the same words are again used So 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost So 2 Pet. 3.2 The words spoken before by the holy Prophets Rev. 18.20 Ye holy Apostles and Prophets And Rev. 22.6 The Lord God of the holy Prophets And these in a peculiar manner had the doctrine of faith delivered to them Act. 1.8 Yee Apostles shall be witnesses to me both in Jerusalem and in all Judea and Samaria and unto the uttermost part of the earth Mat. 28.19 These had commission to teach all nations By these Heb. 2.3 the great salvation was confirmed Paul tels the Corinthians 1 Cor. 11.23 he had received from the Lord that which he delivered to them And 1 Cor. 15.3 I delivered unto you first of all that which I also received And 1 Cor. 9.17 A dispensation of the Gospel is committed to me 2 Cor. 5.19 God hath committed unto us the word of reconciliation Gal. 2.7 The Gospel of uncircumcision was committed to me 1 Tim. 1.11 The glorious Gospel of the blessed God was committed to my trust 1. Tim 6.20 O Timothy keep that which is committed to thy trust He
ex justitia in peccatum Estius in 2. Sent. Dist 3. § 4. Wee must not think that angels were inferiour to men If man from the beginning was holy why not angels And as bodies cannot be said to fall but from a higher place than is that into which they fall so neither can there be a fall of spirits but from the height of some good which formerly they had which fall from good is not so much in regard of locall motion as of their defection from righteousnesse to sin whereof their change of place is afterwards a punishment And how can any but most impiously imagine that he who is perfectly and absolutely good and goodness it self should create evil And if God doth righteously punish the sin of Angels then God did not create them sinful for how can God punish for the being of that which he himselfe made to be And it is by all the Learned exploded for impious Manicheism to hold that any creature is evill by a necessity of nature It s plainly exprest God saw all that he had made and it was very good Singula bona sunt bonitate naturae suae sed omnia valde bona quia bonitati singulorum accedit pulcherrimus ordo quo cuncta sibi invicem aptissimè congruunt Est in 2 sent Dist 1. §. 7. Tantae excellentiae in comparatione pecoris est homo ut vitium hominis na tura sit pecoris Aug. de pec Orig. c. 40. The creatures were good with a goodnesse of nature and very good because to the goodnesse of every particular creature there was an accession of the goodnesse of that order whereby they did all harmoniouâ—â—sute and agree with one another for the making up the beauty of the whole And whereas some object that the Wolfe is by nature ravenous and the Fox subtle and deceitfull Therefore that angels may possibly be subtle and cruell by nature its answered That this is the dignity and excellency of intellectuall nature either angelicall or humane that what is the nature of beasts is a sin in angels and man To which may be added that the forenamed qualities of cruelty and subtilty in angels and man would be against a law given to them but this cannot be said of those beasts which are not capable of a law Holinesse then it was which at first God bestowed upon the angels and from this first estate of holinesse they made a defection An heinous offence whither we consider what this holinesse was bestowed upon them and when it was bestowed 1. It was a conformity to the originall pattern of purity and excellency It was that by which they as much resembled the great and glorious God as creatures yea the best of creatures could do That whereby they who stood are still called the sons of God yea Gods To cast dirt upon Job 1.6 Gen 33.10 or to cut in pieces the picture of a King is an heinous offence but to trample upon and spoil the image of God is an infinitely more heinous indignity We are wont to burn or openly disgrace the pictures only of traitors or eminent offenders and we account that the dishonour of the picture is the dishonour of the person the image of God in man was very excellent but it was far more excellent in an angel who was a subject more capacious to receive it and wherein it might more gloriously appear But 2. When was this holinesse bestowed it was bestowed upon angels at their creation It was given to their nature it was their first estate These angels were as it were crowned in the cradle God was a benefactor to them betimes And what an impiety was â—o trample upon so early a mercy That land which comes to us by inheritance with Naboth we love to keep though bequeath'd by an earthly father yea a gift which is bestowed upon us as soon as we are born we love to keep all our days but these angels threw away a gift even born with them as old as their beings conveyed by God himself 2. The angels forsook also their own habitation y these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own habitation some understand those heavenly places of happinesse and glory in this sense as if for their defection from their originall holinesse they were cast out and compell'd to depart from them but because the punishment of their fall is subjoyned in the second part of the verse I conceive with learned * Quidam illud accipiunt de domicilio coelesti sensu eo quod ob crimen laesae majestatis pristinum suum domicilium relinquere fuerint coacti sed quia de poena lapsus in verbis sequentib demum agitur rectius acci pitur hoc modo quòd cum primum fuerint in certa statione collocati transfugae facti illam deseruerint Gerhard in 2 Pet. 2.4 Gerhard and others that by their own habitation we are rather here to understand that proper station and set office in heaven wherein their great Lord and Master was pleased to fix them for serving him The Apostle comparing them to a company of fugitive souldiers who leave their colours and that station in the army where by their Commander they are placed And this interpretation seems to bee much favoured by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne that place properly and peculiarly appointed allotted and set out for them by God viz. to serve and honour him in and this is the force of the word in other places of Scripture when used either concerning persons or places God in the beginning appointed severall places for his creatures wherein they were to perform their services unto him and like a Master of a family who hath sundry servants distinct offices to all sorts of creatures Heaven was the place of angels and the melodious praising of God in heaven the work of angels and possibly in heaven those glorious spirits might have their severall parts peculiarly appointed to each of them all of them together making up the celestiall harmony and because there are sundry titles of dignity given them in Scripture it seems to follow That there are sundry sorts of duties allotted to them from which severall duties for in respect of their nature angels are all alike some are simply called angels some archangels some powers some principalities though what the particular differences between these are and what the offices of these I confesse with * Quid inter se distant dicant qui possunt si tamen possunt probare quod dicunt ego me ista ignorare confiteor Tom. 3. in Euchr. c. 29 Austin I understand not I conceive its neither my duty to know nor my danger to be ignorant of these things The bold determinations of Aquinas and other Schoolmen herein are by the learnedst and godliest Writers rather noted than liked And this forsaking of their owne habitation seems in a due and proper sense to be subjoyned to the former expression of the
bears a cart begins with a tender film not able to bear a pibble the least enemy must not be neglected Presume not on thy own strength He that carrieth grace in a proud heart carrieth dust in the winde a proud man is arbor decorticata a tree whose bark is off humility keeps in the sap of grace Shun the occasions of sin it s easier to passe by the snare then to get out Lastly Pray to be preserved from God is it that we stand we are reeds tyed to a pillar The wicked go out of the way and they call not upon God Psal 14.3 4. This for the handling of the first particular in the second Priviledge viz. the kinde of it Preservation The second follows viz. The ground of this their preservation In Christ Jesus Briefly 1. To explain it 2. To collect Observations 1. For Explication The faithfull may be said to be preserved in Christ two wayes 1. Merito passionis by the merit of his suffering And thus he saves from the wrath and curse of God There is no condemnation to them that are in Christ Jesus Rom. 8.1 He saveth from the wrath to come 1 Thess 1. ult The chastisements of our peace were upon his head and by his stripes we are healed Isa 53. He was as the brazen Serpent in healing the beholders All miseries as curses have left their stings in his side He was the true Passover for whom all the Judgments of God pass over us his Crosse is the tree cast into the waters of Marah to take away their bitternesse his ignominy our glory his poverty Paupertas Christi patrimonium meum Ambr. our patrimony 2. We are preserved in Christ Efficacia operationis by his effectuall working in us and bestowing upon us such supplies of grace as that we never fully and finally depart from God and this is effected two wayes 1. On Christs part He sending his Spirit to work in us 2. On our parts Faith is enabled by his Spirit to receive continued supplyes of strength from him 1. His Spirit of grace call'd the Spirit of Christ Rom. 8. Gal. 4.6 v. 9. is bestowed upon us he interceding with his Father for that end I will pray the Father saith he and he shall give you another Comforter Joh. 14.16 If I depart Spiritus Vicarius Christi I will send him unto you And this presence of the Spirit working and continuing grace is the fruit of those prayers for proservation of his people I have prayed for thee that thy faith fail not saith Christ to Peter Luk. 22.32 and I pray that thou wouldst keep them from the evill Joh. 17.15 And the Apostle Rom. 8.34 from the Intercession of Christ inferrs the certainty of perseverance Who also maketh intercession for us Who shall separate us from the love of Christ c. Now this Spirit sent by Christ into the hearts of his people preserves them both by working and strengthening their union with Christ In the former Rom. 8.9 Rom. 6. conveying a life and bestowing a permanent principle of holinesse upon them 1 John 3.9 putting into them a seed that shall never dye infusing an habit of holinesse never to be lost In the later Phil. 1.19 Eph. 3.16 Phil. 4.13 affording daily supplyes and strengthening them with might to resist all tentations to bear all burdens to go thorow all conflicts to thrive by all Ordinances to rest upon all the promises to act their graces with vigour to mourn for sin committed Rom. 8. 2 Cor. 12.8 call and cry for grace which is wanting the Spirit directing in doubts quickning in deadnesse comforting in sorrows interceding in prayer c. 2. John 15.4 6. Eph. 3.17 On our part we are preserved in Christ by his operation when faith is enabled by the Spirit to adhere and cleave unto him to unite and fasten us unto him making Christ to dwel in our hearts incorporating us into him as the branches are in the tree or as the root is fastened in the soyl the member in the body or the house upon the foundation this grace joyning and making us adhere to Christ so strongly that having fastened upon him there 's no plucking of the soul from him And thus as Christ layes hold upon us and takes us by the hand with his Spirit so we lay hold upon him and take him by the hand with our Faith whereby the union is complete and reciprocall Our beloved ours and wee his And from this uniting and closing work of faith by the Spirit flows the preservation of a Christian as the weak branches of a Vine are upheld by fastning about the prop and the house by abiding on the foundation or a weak slender reed by being tyed to a pillar But yet faith resteth not here but improves this union and by vertue of it †Habemus sapientiam justitiam sanctitatem Christi non quatenus speculamur Christū quatenus longè à nobis existentem sed quatenus incorporamur Christo quatenus habemus Christum in nobis manentem De fonte hujus spiritualis plenitudinis accipere non possumus nisi in illo simus et boc discriminis est inter fontem naturalem spiritualem Dau. in Col. p. 248. John 1.16 drawes continuall supplyes of grace and strength from Christ as the root from the soyl or the branches from the root or the pipe from the fountain Hence it is that we live by faith Gal. 2.20 because our faith is the instrument that draws vertue from Christ to relieve and sustain us in all our wants Faith and Christ being well met Christ is very full and loves to be giving Faith very empty a covetous grace and loves to be receiving of his fulnesse It sufficeth not faith to be in the fountain unless it drink of the fountain to be in Christ unlesse it receive from Christ to unite us as members to the head unless it supplyes us as members from the head from the head all the body by joynts and bands hath nourishment ministred Col. 2.19 the Spirit on the part of Christ and faith on ours are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those joynts and instruments of connexion betwixt Christ and us whereby a Christian is not onely knit to Christ his head and a kinde of spirituall continuity between Christ and him is caused but hath nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is furnished or supplyed with all sutable furniture plentifully necessary to preservation of grace all things that pertain to life and godlinesse 2 Pet. 1.3 Rom. 8.10 2 Cor. 8.9 justifying grace to preserve us from the guilt of sin supplyes of sanctifying grace to preserve us from the filth of sin in us and the force of tentation without us 1 Joh. 5.11 in both respects faith drawing preservation from Christ in whom life is nay Col. 3.4 who is our life And faith makes use of the Ordinances but as conduit-pipes or water-courses to
into the eye it presently begins to cry The people of God while troubles are upon them are safe but when they are within them when sin sends away Christ then begins their woe Sin can never quite bereave a Saint of his jewel his grace but it may steal away the key of the cabinet his assurance he may not know where to finde his grace when he stands most it need of it Grieve not that holy Spirit which unites Chrisâ— to the soul and supplyes the soul with Christ Grieve not that Spirit in thy joyes which only can rejoyce thee in thy griefs The Spirit of Christ is a tender thing When Jâ—seph manifested himself to his brethren the Egyptians weâ— made to go forth and when the Spirit discovers the love oâ— Christ to us there must not be a lust allowed in us 5. Obs 5. I note The great happinesse by the second abovâ— what was enjoyed from the first Adam We were holy in the first but are preserved only in the second Adam in the former holinesse was perfect onely in the later it is permanent in Adam we had a power to stand if we would in Christ we have grace that makes us will Adam had life but lost it and derives death Christ hath life keeps it and communicates it Oh the goodnesse of God that he should take occasion by mans hurting himself to do him good and after his falling not onely to raise him up but to keep him up to keep him as the Apostle afterward from falling A mercy which as it requires thankfulnesse Felicior Job in sterquilinio quam Adamus in Paradiso Subjiciuntur miscriis non rejiciuntur cum miseris so it opposeth high-mindednesse Job on the dung-hill was more safe then Adam in that place which was the beauty of the earth Though the faithfull may be cast into miseries yet they perish not with the miserable But though wee stand longer then Adam stood yet by our selves we stand not at all we live in a continued dependence upon Christ if he with-draw his manu-tenency Rom. 11.18 20. the higher we are in grace the lower shall we be in sin We bear not the root but the root bears us let us not be high-minded but fear Who-ever is preserved in Christ must not arrogate his preservation to himself Christ must have the glory both of our setting out and holding out This for the second Priviledge from which the faithfull to whom Jude writes are described viz. Their Preservation in Christ The third and last follows viz. Their Vocation Last in the order of the Apostles writing though indeed first in the order of Gods working the Apostle hereby expressing the ground of their Sanctification and their perseverance therein viz. Their true and effectuall vocation from sin to God at the first Called Of this Vocation 1. By way of Explication 2. By way of Observation The word here used signifieth sundry sorts of Callings 1. Not to speak of calling personall 1 Cor. 7.24 Rom. 1.2 Gal. 1.1 or to a Function and Office whether oeconomicall Military Magistraticall or Ecclesiasticall Acts 1.26 immediate or mediate as not being here intended 2. Nor of that generall calling of all persons in the world by the works of creation Rom. 2.15 and 1.19 Psal 19.1 Acts 17.27 and the light of nature by which God speaks to heathens 3. But of that spirituall calling afforded only unto some Acts 14.17 which is to seek happinesse and blessednesse in Christ This is twofold 1. Only externall and ineffectuall 2. Internal also and effectuall 1. Only externall Ps 147.19 20. Acts 17.30 and by the ministry of the Gospel bestowed sometimes upon Cities Kingdoms Common-wealths A calling according to means common to the elect and reprobates Mat. 20.16 Many are called but few are chosen It s often inefficacious as to the saving good of the hearer Mat. 23.37 Heb. 4.3 Audiunt multi obaudiunt pauci Christ would have gathered Jerusalem's children and they would not The word preach'd profited not because not mixt with faith God by this external calling shewing what is mans duty and what was once his ability to perform the impairing of which later is no exemption from the former Joh. 15.22 24. and hereby rendring men inexcusable they knowing what they should do and not doing what they know And also by this meerly outward calling men are conteyned in externall order abstain from sundry great and heynous sins are profitable instruments in a Common-wealth observe civill Justice c. which God oft rewards with temporall blessings 2. The other sort of this spirituall Vocation is internal and effectual this bringing us into the invisible Church as the other into the visible this uniting us to Christ the head the other tying us to the members this bringing to illumination of faith the other to illumination of knowledge only this making us members the other professors of Christ this curing and changing the other only curbing us this being a calling according to purpose and flowing from election the other a calling according to means only The general way leading to the knowledge of God by the creatures and naturall light or the meer externall revelation of the will of God in the Scriptures sufficing not Totus Psalmus in tres partes distribui potest Prima agit de prima Schola quae est universalis seu omnium hominum communis Secunda de Schola particulari propria Ecclesiae penes quam Deus Oracula sua deposuit Tertia de Schola specialis gratiae internâ efficaci quae ad Unctionem Spiritus refertur quae docet vero salutari modo Riv. arg Ps 19. without the effectuall operation of the Spirit upon the heart in respect whereof as the learned Rivet well observes the Psalmist throughout the 19 Psalm sets down a three-fold School by which God teacheth us and calls us 1. That which is common to all men by the contemplation of the creatures 2. That which is proper to the Church standing in Gods committing his oracles unto it 3. That which is internall and of speciall grace efficacious and to be referr'd to the unction of the Spirit which teacheth and calleth after a saving manner And this is the calling here intended being that powerfull work of God calling persons to be what they are not of sinners to become Saints of enemies to become sons whereby grace is not only offered but conferr'd a work of Gods Spirit whereby the elect are not only morally invited but efficaciously incited to come to Christ For the explanation of which I shall briefly touch upon six Considerations which sweetly agree in three pairs or couples with the ordinary calls or invitations which are between man and man 1. The term from which we are called with 2. The term to which we are called 3. The Caller or who it is that calleth with 4. The persons called 5. The Voyce wherewith he calleth with 6.
Aug. ser 16. de verb. Ap. that we are called not according to works we are not called because of our good works but because we are called therfore are our works good When Abraham was call'd he worship'd other Gods Josh 24.2 Paul was called when he breathed out threatnings and slaughter against the Church Act. 9.1 Gal. 1.13 Rich Zacheus when an extortioner nothing better by nature then the rich glutton in hell God calls those to his kingdom that are with Saul seeking of asses and running after worldly trifles Such were some of you saith Paul fornicators idolaters c. but yee are washed yee are sanctified c. 1 Cor. 6.9 10 11. Elijah and Elisha walk'd together before the fiery chariot separated them then one was taken up into heaven and the other left upon the earth so till effectuall vocation makes the difference there 's no differrence 'twixt persons but they all run to the same excesse of riot 2. Persons effectually called considered in respect of God are they and onely they who are elected this eternall decree and purpose of God being the foundation of election Whom he hath predestinated them also hath he called Rom. 8.30 And As many as were ordained to eternal life beleeved Acts 13.48 and God hath called us with an holy calling not according to works but according to his own purpose and grace which was given us in Christ Jesus before the foundation of the world 2 Tim. 1.9 This purpose of God made the difference 'twixt Esau and Jacob Moses and Balaam David and Saul Jude and Judas 3. The third couple or pair of parallels 'twixt mans calling man and Gods calling man is the Voice of the Caller and the Answer of the Called 1. The Voyce the Lord makes use of is the Ministry of his word it being the ordinary means appointed by God as the Spirit accompanyeth it for this purpose in the preaching whereof the Law of God first convinceth of the sinfull distance we are in from God Rom. 7. manifesteth our misery by reason of sin and so tames a wild sinner that now he will stand still while God speaks to him although of late he was like the wilde Asse Jer. 2.24 snuffing up the winde the terrible convictions and consternations of the Law are not to commend us to God but God to us not deserving grace but preparing for it though that preparation be also from God nor are they alike in every one God comes to some as on mount Sina in thunder and lightning to others more stilly and sweetly yet to all in a way of conviction of sin and losse in themselves Joh. 16.8 remaining in this condition of distance from God To old sinners who have long liv'd in sin God makes conversion more painful as they say the pains of child-bearing are to women who are more then ordinary in yeers and they who have been famous for pleasure in sin are commonly made famous by their greater apprehensions of wrath for sins men of deep insight and perspicuity see sin more in its colours then those of duller capacity Those whom God intends most to comfort afterwards he often deals most sharply with at first as the ball which riseth highest is thrown against the ground hardest or as Land-lords that take a great fine of those from whom they are to receive but little rent How-ever the terrifyings of the Law are not intended to kill John 15.3 2 Thes 2.14 Rom. 1.16 John 1.13 and 3.6 1 Pet. 1.23 2 Pet. 1.4 but to prepare for curing him whom God is calling the wounds made by the Law but making way for the oyl of the Gospel the blood of Jesus Christ This Gospel inviting the poor soul to Jesus Christ is as it is actuated and used by the Spirit the power of God an efficacious organ a spirituall channel for the conveying grace into the soul it is the seed cast into the womb of the soul and blessed by the forming power of the Spirit for the begetting of grace in it imprinting the image of Chrst and bestowing the divine Nature upon it we being his workmanship by this through him efficacious instrument the Gospel 2. The Answering to the call stands in the effectualness and prevalency thereof in making the called obedient to the Caller's voice when the heart is so prevailed with that it s made what it 's invited to be Rom. 4.17 inabled to do what 't is exhorted to when the law is written in the heart which is cast into divine Doctrine Rom. 6.17 2 Cor. 3.18 as into a mould and comes forth bearing the stamp and figure of it when beholding the glory of the Lord in the glasse of the Gospel we are changed into the same image from glory to glory when the heart ecchoeth to that voice Psal 27.8 Seek my face thus Thy face Lord will I seek when the Gospel comes not onely in word 1 Thes 1.4 5. Psal 40.7 Acts 16.14 Ezck. 11.19 Jer. 31.33 and 32.39 Deut. 30.6 John 5.28 but in power and the holy Ghost and much assurance when the ear is bored the heart opened the heart of stone the uncircumcised heart taken away and the heart of flesh the circumcised heart is bestowed In a word God speaks to the dead heart which is made to hear his voyce and live being now inclined to embrace that will of God to which it was refractory against which it rebelled formerly being now made soft plyable receptive yeelding bowed and obedient This for the explication of the third Priviledge belonging to the faithfull viz. Calling The Observations follow * 1. They are mistaken who teach Obs 1. Joh. Arnold cont Til. pag. 397. That the reason of Gods calling of some rather than others by his Gospel is in regard of the greater worthiness of some to partake of it than of others We are all in a state of greatest distance from the Caller and opposition to his Call What worth above others was in the Corinthians when the Gospel came first to them The Apostle tels them 1 Cor. 6.9 10 11. Such were some of you namely fornicators idolaters adulterers effeminate abusers of themselves with mankinde theeves covetous drunkards c. Commonly 't is the darkest time of ignorance and profaneness in places immediately before the dawning of the Gospel God washing us when we are in our blood most polluted perswading to reconciliation in greatest enmity calling in most open distance 2 Tim. 1.9 Rom. 9.18 Mat. 11.26 Rom. 5.6 10. Ex duobus aetate jam grandibus impiis Cur iste ita vocetur ut vocantem sequatur Ille autem non ita vocetur ut vocantem sequatur nolito judicare si non vis errare Inscrutabilia sunt judicia Dei Cujus vult miseretur Aug. de bon pers cap. 8. our calling is not according to works but according to purpose so resolved by Christ even so Father because it seemed good to thee Else why God calleth one
should pass by others better accomplish'd Let his free grace have all the glory Who shall speak of God if thou beest silent Let heart and tongue and life advance him Hitherto of the two first parts of the Title viz. 1. The Person who wrote this Epistle And 2. The Persons to whom he wrote it The Third follows The Prayer wherein the person writing salutes the persons to whom he wrote contained in the second Verse in these words VER 2. Mercy unto you and peace and love be multiplyed IN which Prayer we consider 1. The blessings which the Apostle requesteth may be bestowed which are three 1. Mercy 2. Peace 3. Love 2. The measure in which the Apostle desireth they may be bestowed Be multiplyed 3. The persons upon whom he prayeth that these blessings may be in this measure bestowed Vnto you 1. In this Prayer To consider of the Blessings which the Apostle requesteth for And first of the first of them Mercy Concerning which I shall speak by way Of 1. Exposition Of 2. Observation 1. For the expository part Mercy is referr'd either to Man or to God Misericordia est dolor et aegricudo animi ex miseria alterius injuriâ laborantis conceptus Cic. in Tus 4. Misericordia est alienae miseriae in nostro corde compassio quâ utique si possemus subvenire compellimur Aug. de C.D. l. 9. c. 5. Ex eo appellata est misericordia quòd miserum cor faciat condolescent is alieno malo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Nemo parricidae supplicio misericordiâ commovetur Cic. Tusc 4. Mat. 5.7 Luke 6.36 Luc. 10.37 1 Pet. 3.8 Col. 3.12 1. To Man and so mercy is according to some a grief of heart arising from the apprehension of anothers misery according to Scripture Such a holy compassion of heart for the misery of another as inclines us to relieve him in his misery It is a compassion or sympathy because it makes the mercifull heart a partaker of the misery of him who is distressed and therefore say some called misericordia because it translates the misery of another into the heart of the merciful And for this cause it is called the bowels of compassion Col. 3.12 1 John 3.17 Phil. 1.8 and 2.1 So likewise by the LXX Pro. 12.10 And to have compassion is usually set out in Scripture by a Verb that signifieth to have the bowels moved Mark 6.34 Matt. 14.14 and 15.32 Mar. 1.41 Luk. 7.13 c. because mercy expresseth it self in the bowels especially he that is affected vehemently with anothers sufferings having his very intrals and bowels moved and rouled in him Hos 11.8 and is affected as if the bowels of him that is in misery were in his body Nor is this Scripture compassion a foolish pity whereby a man doth unlawfully tender him that is in deserved misery as Ahab pitied Benhadad and Saul Agag against Gods command but such a compassion as God approveth a fruit of the Spirit commanded and commended in the Word In this grace of mercy is also comprehended a forwardness to succour the miserable the bowels of the mercifull not being shut up 1 Joh. 3.17 This grace the Scripture honours with many precepts and promises A merciful man is Gods Almner his conduit-pipe to convey his blessings his resemblance like unto his heavenly Father who is the Father of mercy And that 's the second consideration of mercy as it is referr'd to God and so indeed it is in this place by Jude In which consideration of mercy as referr'd to God there are three things to be explained 1. How mercy can be attributed to God 2. What sorts of mercy are attributed to God 3. What be the properties of the sorts of mercy attributed to God 1. How mercy can be attributed to God Not as it is an affection of grief for the misery of another But 1. As it signifieth a promptitude and forwardness of the will to succour the miserable Not as 't is miseria cordis or as to be mercifull is taken passively for one to be a fellow-sufferer Zanc. de Nat. Dei l. 4. c. 4. q. 1. Misericordem hominem appellare solemus◠non passivè qui miserum habet cor talis enim potius est miser quà m misericors sed activè hoc est illum qui miscro homini ex corde cupit succurrere Si licuit Augustino dicere quod sit cordis miseria ex alterius miseria concepta our non liceat nobis dicere misericordiam dici quia nobis sit cordi alterius miseria Misericordia duo importat unum tanquam essentiale aliud tanquam accidentale Primum est promptitudo voluntatis ad subveniendum miseris alterum est passio tristitiae quae oritur in appetitu ex cognitione miseriae alterius quantum ad primum summè est in Deo non quantum ad secundum Rich. d. 46. a. 2. qu. 1. lib. 4. Zech. 2.8 Acts 9.4 Exod. 34. Psal 100.5 Psal 145.9 but as 't is miseria cordi as learned Zanchy distinguisheth and as to be mercifull is taken actively for one so to be mindfull of the miseries of others that hee desires and is willing from the heart to help them Suffering with the distressed in their miseries is not essential to mercy but only accidental in regard of our nature which is so subject to passions that without a fellow-feeling we cannot look upon the miseries of those whom we love and this is not in God but a propension and inclination of will to relieve the miserable which is the essential part of mercy is most properly and abundantly in God although sympathy or fellow-feeling be often attributed to God improperly and by way of resemblance to humane affections for the relieving of our capacities and strengthening our faith And in respect of this propensenesse and willingnesse in God to help the distressed are we to understand those Scriptures where God calls himself merciful and of great mercy that is of a most forward nature to help us in our distresses 2. Mercy is attributed to God as it signifieth Gods actual helping and relieving us in our distresses as he bestows those blessings upon us spirituall or bodily which proceed from his alone mercy and of this are those places of Scriptures to be understood where God is said to have or shew mercy as Rom. 9.18 He hath mercy on whom he will 1 Tim. 1.13 I found mercy because I did it ignorantly In which places mercy is put for calling to Christ So Psal 136. Rom. 11.31 2 Tim. 1.18 and all graces which follow it These works or effects of mercy being various and innumerable it comes to pass that though mercy be single and one in God the Scripture speaks of it in the plurall number as Gen. 32.10 2 Cor. 1.3 Rom. 12.1 2. For the sorts or kindes of Gods mercy It is either 1. A general mercy extended to all creatures in common as there is no creature in any misery which in some
respect he doth not succour he giving food to the hungry warmth by wool and sundry sorts of skins to the naked medicine by many kindes of herbs the Sun the Clouds the Winds the Rain to refresh the earth severally Psal 147.9 Luke 6.37 Psal 145.15 and thus he is mercifull to the elect and reprobate just and unjust nay men and beasts Or 2. A special mercy bestowed upon the elect alone different from the former both in regard of Gods will to help as also in regard of the effects of that will John 6.39 'T is the will of God that the Elect should be delivered from their sins his wrath Satans power the sting of death and that they should obtain eternal life in Christ Isa 62.4 Mal. 1.10 the wil and pleasure of God is to do them good they are his hephsibah but he hath no pleasure in or speciall love to others The effects likewise of his will to help are different toward the elect from those he expresseth upon the reprobate Rom. 9.15 18. 1 Tim. 1.13 Rom. 11.31 Psal 103.13 Psal 32.10 Psal 86.5 he calling effectually justifying redeeming glorifying the elect The Lord pitieth them that fear him He that trusteth in the Lord mercy shall compasse him about The Lord is plenteous in mercy to them that call upon him Of others he saith I will deal in fury mine eye shall not spare Ezek. 8.18 neither will I have pitie The elect are vessels of mercy the other of wrath To the former he is mercifull in bestowing upon them an eternall to the later in affording a temporal life These two differing as much as the mercy with which a man regards his beast doth from that wherewith he tenders his son the beast is fed to be slain or to be fit for labour the son to be preserved and out of a paternal care for his good To the wicked God affords a drop to the godly a draught of mercy to the wicked the crumbs under the table to the godly Christ with all his benefits that bread of life which endureth to eternal life This special mercy of God here pray'd for by the Apostle is distinguish'd according to those several miseries of his people in which he succours them Take a taste of the kinds of it God is mercifull 1. With a preventing mercy when he makes us holy of unholy ones he loved us first Hee waited to shew mercy Isa 30.18 he doing good to us when we knew him not Ezek. 16.22 Pitying us when we were in our blood regarding us when we neither regarded him nor our selves keeping us from falling into the sins to which of our selves we were prone So that as in respect of good we are what we are from Gods meer mercy so in respect of evil we are not what we are not from the same mercy 2. He is merciful to his with a forgiving mercy fully freeing them from wrath their sins are as if they never had been blotted out as a cloud Isa 44.22 thrown into the bottom of the sea Mic. 7.19 though sought for yet not to be found Deus vindictae gladium miserationis oleo exacuit Jer. 50.20 In a sea of affliction there 's not a drop of wrath The faithfull are look'd upon as sons not as malefactors their sufferings are not to satisfie God but to sanctifie them Heb. 12.6 7. 3. He is mercifull with accepting mercy taking in good part the desires of the soul whenas it findes not to perform accepting a sigh in stead of a service a cup of cold water a mite a broken reed smoking flax a groan in stead of a duty the stammerings of his childe above the eloquence of a beggar a broken heart as the box of spike-nard 4. Hos 14.4 He is mercifull with re-accepting mercy looking upon a returning Prodigal as a son pitying as a father not punishing as a Judg Isa 55.7 multiplying to pardon receiving back-sliders again 5. He is mercifull with providing mercy supplying all our wants suffering no good thing to be wanting to us Psal 23.2 Pet. 1.3 Psal 84.11 alwayes giving what we need if not what we would either asswaging or answering our desires bestowing temporall blessings in subordination not opposition to eternall blessedness giving us if not riches with godliness contentment with our poverty 6. He is mercifull with directing mercy in our doubts guiding us by his counsels Psal 73.24 Gal. 6.16 shewing us the way wherein we are to walk being eyes to us in our blindness light in our darkness a teacher in our ignorance a pillar and a cloud in every wildernesse giving his Word for a rule his Spirit for a guide 7. Mercifull he is with sustaining mercy upholding us in all our distresses making every affliction fordable and carrying us thorow visiting us in prison feeding us thorow our grate knowing our souls in adversity Psal 94.18 leading us gently proportioning our burdens to our back casting a tree into every Marah shining thorow every showre sending supplyes in every siege 2 Cor. 12. Luke 22.32 making his grace sufficient for us in all our buffetings keeping us from being swallowed up of sin and our grace from being totally obliterated 8. Mercifull with quickning enlivening mercy to any holy duty so that we can do all things Phil. 4.13 making us a willing people oyling the wheels of our souls putting into us delight in his law Psal 119. so that we account it sweeter then our appointed food and run the wayes of his commandments he giving as work and wages so hands 9. Mercifull with a restoring recovering mercy and that not onely from sin and miseries but even by them 1. From them bringing out of every distresse bodily and friritual causing every cloud to blow over making the longest night to end in a morning raising us after the fowlest fall and out of the deepest grave Psal 103.9 Joel 2.13 Lam. 3.22 Hab. 3.2 making faith to work out of the greatest Ecclipse he chides not for ever but repents him of the evil through his mercy he suffers us not to be consumed In wrath he remembers mercy 2. By sin and miseries making our afflictions nay our very sins to work for our good and all the smutchings with both to make us brighter more humble watchful and our fiery tryals to burn in sunder only our bonds 10. Rom. 8.28 Mercifull with crowning mercy when he brings us into heaven 2 Tim. 1.18 there he perfectly freeing us not only from the contagion by but even the company of every sin nay the fear of ever being annoyed again thereby delivering us from impure hearts and imperfect graces from foyles from fighting from all our causes of complaint he then giving for every combat we have had a crown for every tear a pearl for every light affliction a mass of glory for a drop of gall a sea of joy for appearing troubles reall blessednesse 2 Tim. 1.18
the disturbing of their own unsound the accepting of him that deserves the true peace and the walking in the ways of holinesse But peace from God is never desired for men to continue in a state of warr against God 4. Rom. 5.9 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20 21 Jude 19. Gal. 5.22 Ephes 2.12 Rom. 12.12 The faithfull onely have taken the right course to obtain peace They alone are freed from Gods wrath more dreadful then the roaring of a Lion or the wrath of all the Kings of the world it destroying body and soul in hell they onely have pardon of sin the other like guilty malefactors are in an hourly expectation of the worst of deaths through the fear whereof they dye before they dye The faithfull onely have Christ who is our peace and the Prince of Peace the Spirit of God of which peace is a fruit and effect they alone rejoyce in hope and live in expectation of a crown incorruptible an everlasting kingdom others live a hopelesse heartlesse life 2. The part of these parties in which this peace resides is the heart and conscience Col. 3.15 The peace of God rules in the heart Joh. 16.22 Your heart shall rejoyce and Psal 4.7 Thou hast put gladnesse into my heart and Phil. 4.7 The peace of God shall preserve your heart in which respect 1. T is a sustaining strengthening reviving peace so long as the heart is kept safe a man fals not faints not when the heart is relieved with a Cordiall a fainting man revives Now the peace of God keeps up the heart it brings aid and relief to it in all dangers when sin and Satan temptation and persecution lay siege to it It brings strong consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 Act. 16.25 Act. 21.13 2 Cor. 1.3 4 Rom. 5.3.5 Heb. 10.34 Heb. 6.18 It s a Banner over us in warre a Cordiall an Antidote against all Poyson It makes Paul and Silas sing in Prison Paul to be ready to dye for the name of the Lord Jesus the faithfull to be comforted in all tribulation and consolation to abound as sufferings abound it making the faithfull in a cold winter of persecution to be warmest within making a Martyr to go as merily to a Stake as another to a Feast 2. The seat of this peace the heart notes as our sustentation by it so the soundnesse truth and reality of it 't is not in cortice but in corde in the heart not in the habit in the conscience not in the looks It 's in the breast not in the brow not suffering a man to be like some Prisons beautifull without but full of horror blacknesse chaines and dungeons within It 's a Peace not residing in the hall of the senses but in the closet of the heart A Saints peace is a silent calmnesse an unseen quietnesse meat of which those without know not like the windows of Salomons temple narrow without Pro. 14.10 broad within the worst the unbeautifull the black-side of his cloud is seen when the bright is hidden 3. The seat of this Peace the heart implyes it's seriousnes weightinesse Tu illum judicas gaudere qui ridet animus debet esse alacer Res severa est verum gaudiam caeterae hilaritates leves sunt frontem remittunt pectus non implent Sen. Ep. 23. Ego neminem posse scire arbitror quid sit nisi acceperit Bern in Cant. Melius impressum quam expressum innotescit In his non capt intelligentia nisi quantum attingit experientia Id. ibid. greatnesse that the ground of it is not slight and toyish but some great matter not lightly pleasing the fancy and superficially bedewing the senses but like a ground-showr soaking even to the heart-root The peace of a Saint is not like the mirth of a Child caused more by a gay or a toy then by a conveyance of a thousand pounds by the year or like our laughter which is more at a jest than at the finding of a bag of gold of ten thousand pounds No his peace is not idle frothy and ludicrous meriment but deep and affecting the heart with apprehensivenesse of an interest in the great things of eternity a peace that passeth understanding Light either griefs or contentments are easily exprest not so those which are deep and weighty these are joyes unspeakeable and glorious superabundant 1 Pet. 1.8 2 Cor. 7.4 4. The seat notes the safety of this peace the heart is too deep for a man to reach a Saints peace is laid up in a Cabinet that man cannot open Joh. 16.22 men may break into his house but not into his heart Your joy saith Christ no man taketh from you The power of adversaries is but skin-deep There is a three-fold impotency of man in reference to a Christians peace 1 Man cannot give this peace 2 He cannot hinder it from entring 3. He cannot remove it or hinder it from abiding It continues like a Fountaine in the hottest Summer and is warmest in the coldest Winter of affliction like a Candle which is not overwhelmed or quenched in the dismall darknesse of the night but is made thereby to give the cleerer light David in greatest straits comforted himselfe in God 1 Jam. 1 2. 2 Cor. 7.4 Rom. 5.3 1 Thes 5.16 2 Cor. 14.5 Phil. 4.4 Heb. 12.11 the faithfull glory in tribulation they are commanded to rejoyce evermore as the sufferings of Christ abound in them so their consolations abound by Christ The faithfull have oft drawne matter of joy from their sufferings they yeeld the peaceable fruit of righteousnesse A sick man may rejoyce at the coming of the Chyrurgeon though he knows he will put him to paine Phil. 1.19 2 Cor. 4.17 I know saith the Apostle that this shall turne to my salvation The light affliction that lasteth but for a moment procureth an exceeding excessive eternall weight of glory If we suffer for Christ 2 Thess 2.12 Rom. 8. we shall also reigne with him None can separate us from Christ and therfore not from peace the Spirit of peace by us may for a time be sinn'd away but he cannot by enemies be persecuted away The Sun may as easily be blown out with bellowes as true peace be driven away by sufferings 5. The seat of this peace the heart imports the spiritualnesse and sublimity of it it is not sensuall earthly and drossy the heart is no more relieved with worldly comforts then are the belly bags and barnes fill'd with grace and holinesse What is it to the soule that thou hast goods laid up for many yeares The rarest delicacies of the earth are not such food as the soule loves spirituall blessings of Communion with God Illud verum solum est gaudium quod non de terrâ sed de Caelo est quod non de creatura sed de Creatore accipitur Bern. Ep. 114. enjoying of Christ a view of our names as
written in heaven alone pacifie the heart This peace is upheld by the promises of God not of men by Scripture not Politick props The Father of Spirits is onely the Physician of Spirits Thus the Jewel of Peace is rare obtained but by a few the faithfull and regarded laid up in the Casket of the heart There 's the subject of it 3. The excellency of this peace appeares in it'â— effects 1 It most disturbes sin when it quiets the soul most A pacified conscience is pure The soule at the same time time tasteth and feareth the goodness of God the Sun of mercy thawes the heart into teares for sin Hos 3.5 Peace with God increaseth feare of transgression as it diminisheth fear of damnation making us who formerly feared because we sinned now to fear lest we should sin If mercy be apprehended sin will be hated spirituall joy causeth godly grief As God is wont to speak peace to the soul that truly mourns for sin so the soul desires most to mourn for sin when God speaks peace unto it The pardoned traytor if he have any ingenuity most grieves for offending a gracious Prince Godly peace doth at the same time bannish slavish horror and cause filial fear Besides the more quietnesse we apprehend in enjoying God the more are we displeased with that trouble-heart sin 2. Another effect of this peace is activenesse and stirring in holy performances When the faithfull are most quiet they should be least idle When David had rest from his enemies he then was carefull how to build God an house when the soul seeth it is redeemed from the hands of his enemies Luke 1.74 75 its most engaged to serve the Redeemer in holinesse and righteousnesse This peace is as oyl to the wheels to make a Christian run the ways of Gods commandments The warmth of the Spring draws out the sap of trees into a sprouting greenness and the peace of God refresheth the soul into a flourishing obedience Jonathan having tasted hony his eys were inlightned and the soul which hath tasted the sweetnesse of inward peace is holily enlarged Some who professe they enjoy an ocean of peace expresse not a drop of obedience Suppose their profession true they defraud God but it being false they delude themselves The joy of Gods people is a joy in harvest as it is large so it is laborious they are joyfull in the house of prayer Isa 56.7 3. This inward peace from God inclines the heart to peaceablenesse toward man A quiet conscience never produced an unquiet conversation 1 Pet. 3.8 9 the nearer lines come to the center the nearer they are one to another the peaceable approaches of God to us will not consist with a proud distance between us and others Pax ista reddit offendentes ad sat is faciendum humiles offensos ad remittendum faciles Dau. in Col. 3.15 This peace of God maketh those who have offered wrong to others willing to make satisfaction and those who have suffered wrong from others ready to afford remission The equity of the former stands thus If the great God speaks peace to man when offended by him should not poor man speak peace to man when offending of him The equity of the later thus If God be pacified toward man upon his free-grace should not man be pacified toward man Mat. 18.24 it being a commanded duty and if God by his peace have sealed to man an acquittance from a debt of ten thousand talents should not man by his peace acquit man from the debt of an hundred pence In a word this peace from God makes us peaceable toward all it keeps us from envying the rich from oppressing the poor it renders us obedient to superiours gentle to equals humble to inferiours it preserves from Sedition in the Common-wealth from Schism in the Church it cools it calms it rules in heart and life 4. Peace from God makes us commiserate those who are under his wrath a pacified soul loves to impart its comforts and is most ready to give a Receit of what eased it it labours to comfort those that are in trouble by the comfort wherewith it is comforted 2 Cor. 1.4 The favourites of the King of heaven envie not his bestowing favour also upon others They pity both those who please themselves with an unsound peace and also those who are pained with the true wounds of conscience 5. This peace from God makes us contented and quiet in every affliction since the Lord hath spoken peace in the first we shall take it well whatsoever he speaketh in the next place what-ever God doth peaceably the soul beareth it patiently The great question of a godly heart when any trouble cometh is that of the Elders of Bethlehem to Samuel Comest thou peaceably and it answering peaceably is entertained with welcome Lord thou hast pardoned my sin saith a pacified soul and now do what thou pleasest with me Men destitute of this peace are like the leaves of a tree or a sea calm for the present moved and tossed with every winde of trouble their peace is nothing else but unpunish'd wickednesse And this for the Explication of the second blessing which the Apostle requesteth for these Christians viz. Peace The Observations to be drawn from it follow 1. Obs 1. They who are strangers to God in Christ are strangers to true peace True peace comes from enjoying the true God A quiet conscience and an angry God are inconsistent A truth deducible as from the preceding exposition of Peace so even from the Apostles very order in requesting peace First he prayeth for Mercy then for Peace 2 King 6.27 If the Lord do not help us how shall we be helped to this blessing out of the barn-floor or the wine-presse The garments that we wear must receive heat from the body before they can return any warmth again unto it and there must be matter of peace within ere any peace can accrue from any thing without If God be against us who can be for us if he disquiets us what can quiet us if He remain unpacified the conscience will do so notwithstanding all other by-endeavours A wicked mans peace is not peace but at the best onely a truce with God The forbearance of God to strike is like a mans who thereby fetcheth his blow with the greater force and advantage or like the intervals of a quartane the distemper whereof remaining the fits are indeed for two days intermitted but return with the greater violence A wicked mans conscience is not pacified but benummed and the wrath of God not a dead but a sleeping Lion Pro. 14.13 A sinners peace is unsound and seeming in the face not in the heart a superficiall sprinkling not a ground-showr he having in laughter his heart sad may truly in it say with Sarah I laughed not he being in his rejoycing Vides convivium laetitiam Interroga conscientiam Amb. Off. l. 1.
unto nay present with him by his universal care and providence he being not far from every one of us for in him we live c. Act. 17.27 28. 2 By assuming the nature of man into a personal conjunction with himself in the Mediator Christ 3 By conversing with man by signs of his presence extraordinary visions dreams oracles inspiration and ordinarily by his holy Ordinances wherewith his people as it were abide with him in his house 4 By sending his holy Spirit to dwell in man and bestowing upon man the divine nature 5 By taking man into an eternal habitation in heaven Psal 16. ult where he shall be ever in his glorious presence 2 There is a love of God to man considered as a love of benevolence or of good will or of willingness to do good to the thing beloved what else was his eternal purpose to have mercy upon his people and of saving them Rom. 9.13 but as it s exprest concerning Jacob this loving them And to whom can a will of doing good so properly agree as to him whose will is goodness it self 3 There is a lover of God to man considered as a love of beneficence bounty or actual doing good to the thing beloved Thus he bestoweth the effects of his love both for this life and that which is to come And the beneficence of God is called Love 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God And Joh. 3.16 So God loved the world that he sent c. By this love of beneficence bestowes he the good things of nature grace glory God doth good to every creature hating though the iniquity of any one yet the nature of none Gen. 1.31 for the being of every creature is good and God hath adorn'd it with many excellent qualities According to these loves of benevolence and beneficence God loveth not his creatures equally but some more then others in as much as he willeth to bestow and also actually bestoweth greater blessings upon some than upon others he makes and preserves all creatures but his love is more especially afforded to mankinde he stileth himself from his love to man Tit. 3.4 and not from his love to Angels or any other creature He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of man but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friend of Angels or creatures without man His love is yet more peculiarly extended to man in creating him after his own image Psal 8.5 Heb. 2.16 Rom. 5.8 and in giving him lordship over the creatures in giving his Son to take upon him mans nature and exalt it above heavens and Angels to dye for sinning dying man offering him to man in the dispensation of the Gospel with wooing and beseechings Mat. 28.18 and yet of men he loveth some more especially and peculiarly than others Omnia diligit Deus quae fecit etinter ea magis creaturas rationales et de illis eas amplius quae sunt membra Unigeniti et multo magis ipsum Unigenitum Aug. T. 9. in Joh. namely those whom he loveth with an electing calling redeeming justifying glorifying love God loves all creatures and among them the rational and among them the members of his Son and much more the Son himself 4. There is a love of God to man considered as a love of complacency and delight in the thing beloved he is pleased through his Son with his Servants and he is much delighted with his own image wheresoever he finds it He is pleased with the persons and performances of his people He hath made us accepted in the Son of his loves the Lord taketh pleasure in them that fear him Psal 147.11 Zeph. 3.17 They reflecting his excellencies and shewing forth his vertues he rejoying over them with joy he resting in his love accounting a Beleever amiable his soul a lesser heaven his prayers melody his sighs incense his stammerings eloquence his desires performances 2 There is a love of Man to God which is when the Soul is moved Amor concupiscentiae non requiescit in quacunque extrinseca aut superficiali adeptione amati sed quaerit amatum perfectè habere quasi ad intima illius perveniens Aq. 1.2 ae q. 28. ar 2. drawn and called out to desire the participation of his presence yeelding up and conforming it self to his will as also quietly resting in the enjoying of him This love is considerable in its several kinds 1 It s a love of desire to enjoy him for ours as the source of all our happiness The Soul loves God under the apprehension of the greatest good and therefore puts forth it self in strongest desires toward him This love is as strong as death and can take no denyal It is the wing and weight of the Soul that carries all the desires into an intimate unity with the thing beloved stirreth up a zeal to remove all obstacles worketh an egress of the Spirits and as it were an haste of the Soul to entertain and meet it According to those expressions of the Saints in Scripture The desire of our soul is to thy name Es 26.8 Ps 119.10.81 119.20 Psal 42.2 Psal 84.2 With my whole heart have I sought thee My soul fainteth for thy salvation My soul breaketh for the longing it hath to thy judgements at all times My soul thirsteth for God I am sick of love c. Oh the vehement panting breathing and going forth of the soul of one toward God who is in love with him he contemns the most serious worldly employments when he is taken up with this and who so discourseth with him of earthly concernments speaks as with one not at home all the world not satisfying without the kisses of the lips of our beloved our desires being a thousand times more for one smile of his face than for all the wealth under the Sun No difficulty so great no danger so imminent nay no death so certain which this love carries not through for the obtaining of the thing beloved this love being a falling mountain that breaks down all that stands betwixt it and the place of its rest In a word no means shall be left unused that by God are appointed for the obtaining of our beloved enquiries of or from others how to find him letters of love sighs tears sobs groans unutterable are sent to win him desires to hear again from him in his promise of grace are expressed The soul is never gotten neer enough till it be in the arms the bosome of God in heaven It saith not as Peter of his Tabernacles Lord Let there be one for me and another for thee but let us both be together in one It s ever night with one who loves Christ till the Sun of his presence be arising He is like a certain kinde of Stone of which some report That if it be thrown into the water
is not impaired The receiving of grace by one doth no more hinder the receiving thereof by another than one mans seeing of the Sun hindereth another from seeing it also God is a rich Father he giveth though not alike yet sufficient portions to all his children Our elder brother had a double portion he was anointed with the oyle of gladnesse above his fellowes Psal 45.7 but the oyntment poured upon the head fell down upon every member He who had holinesse for Abraham Moses David Peter will not suffer the least child in his house to be totally destitute They all drank of that rock which flowes toward us If we had but their thirst here 's as much water still as ever there was The people of God should neither envy one another for their fulnesse nor upbraid one another with their emptinesse but admire the wisdome and blesse the bounty of him who giveth to all though differently The whole Company of Saints is like to a well tuned instrument Varii toni in musica the strings whereof though not all of one note but some higher some lower yet all together make a sweet harmony nor can the loudest be without the smallest In what grace one is defective in that let another labour to supply In what one abounds let another labour to imitate and excell but let all adore and delight in him whose are the scatter'd excellencies bestowed upon all the Saints in the world 3. Observ 3. Where God hath begun grace he is not weary of bestowing more Mercy be multiplyed to you sanctified ones To him that hath shall be given Mark 4.25 God loves not to set up a foundation without a wall nor wals without a roofe He perfects what concerns his people and the work of the Lord is perfect Deut. 32.4 Isai 10.12 And he doth his whole work upon Mount Sion How good is God not only to do good because he will do good but because he hath done so to make one grace a kind of obligation upon himselfe to bestow another God herein resembling some magnificent King who when he hath set his love upon a favourite afterward is in love with his own choice of and bounty on him and loves him for these very favours which he hath given him John 15.2 John 1.50 Every branch that beareth fruit he purgeth it that it may bring forth more fruit Greater things saith Christ to Nathaneel thou shalt see He who killeth one lust shall kill another he who is conscionable in one duty shall be enabled to another He who hath the grace of desire shall have grace bestowed on his desire and he who hath grace to do a little shall have grace to do more God is never weary of giving He hath oyle enough for every vessell and still asketh when he hath fill'd all our vessels as that woman in the story Bring me yet a vessell The meditation whereof 2 King 4.6 as it should comfort us against our spirituall deficiencies in regard we know where to have more grace so should it incite us to proceed in holinesse and never to think we have enough or to answer as he did There is not a vessell In the best things there 's no excesse 4. Obser 4. Onely sanctified ones have the blessing of spirituall multiplication As first God gave the word of Creation before he gave the word of Benediction so doth he still spiritually Whosoever hath not Mat. 13.12 from him shal be taken away even what he hath If there be not essentia there cannot be incrementum If no truth no growth of grace Omnis germinatio supponit plantationem A stake that is meerly thrust into the ground having neither root nor life groweth in nothing but in rottennesse and this speaks the misery of one not in Christ and enlivened by the spirit of regeneration nothing doth him good he devoureth fat ordinances but hath a lean soule he is by the showers of every Sermon and Sacrament made meeter for the axe and fitter fuell for hell 5. Obser 5. Our beginning in holinesse is an Engagement upon us to go on Sanctified preserved called ones must multiply grace The beginning in the spirit must be a caution to us that we end not in the flesh If Saints be barren the Trees of Gods Ort-yard where can increase be expected A fruitlesse tree in the field may haply be born with not such an one in the garden They who are planted in the House of God Psal 92.13 14. should flourish in the Courts of our God still bring forth fruit in old age be fat and flourishing It is an unanswerable Dilemma If the wayes of God were bad why did you begin in them if good why did you not proceed They who are holy must be holy still Rev. 22.11 It 's a great disgrace for religion to be disgraced by her children to be forsaken by her followers The dispraise of any by a friend is easily believed by every one especially by an enemy to the dispraised when sanctified ones grow loose and remisse sanctity is stabb'd by the reproaches of others it is but scratched It 's excellent counsel of the Apostle that we lose not the things which we have wrought 2 Ep. John 8. Luke 22.3 As the vigilancy of Satan is to take from sanctified ones so their care must be to keep what they have gotten and to get what they want 6. Observ 6. God affords graces sutable to all the exigences of his people multiplyed grace to those who are in multiplyed difficulties and tentations My grace saith God to Paul is sufficient for thee 2 Cor. 12.9 When ever God gives a burden he provides a shoulder He never requireth brick from his people without giving them straw He will either multiply grace or diminish the tentation He bids his people up and eat if he sends them a long journey Those Saints of his whom he hath employed in winter seasons he hath ever cloathed with winter garments commonly the best men have lived in the worst times and Gods stars have shined brightest in the darkest ages The faithfull have been more then conquerours in conflicts both with persecuters and seducers Rom. 8.37 And truely grace multiplyed is much better than tentation either asswaged or removed VER 3. Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered to the Saints VVE have finished the first part of this Epistle viz. the Title The second follows the Body and Substance of the whole Epistle wherein the Apostles scope is to incite these Christians to imbrace a seasonable Exhortation to the 24th verse of the Epistle In it there are four principall parts two of them contained in this third verse 1. The Reasons of the Apostles sending this Exhortation to
and holinesse 1 John 3.9 putteth into us a seed that shall never die and infuseth an habit of holinesse never to be lost or overcome Phil. 1.19 Ephes 3.16 Ephes 6.10 2. In the latter it affordeth those continued supplies of grace whereby we are more and more strengthened with might to resist all tentations go through all conflicts to find preservation and direction in every danger and doubt to walk in daily detestation of every sinfull way to call and cry for grace which is wanting and in a word Phil. 4.13 enabled to do all things through him who strengtheneth us 2. On our parts he enables our faith by his Spirit to receive from him the supplies of his strength This he doth by giving a power to faith 1. To unite us unto and to incorporate us into him as the branches are in the tree the member in the body or the house upon the foundation We laying hold upon him for ours by our faith as he layeth hold upon us for his by his Spirit wherby the union is compleat and reciprocall 2. To improve this union for our assistance by drawing daily influences of grace and strength from Christ who is a fountain of fulnesse John 1.16 John 15.1.5 Gal. 2.20 as the root doth from the soyl or the branches from the root or the pipe from the fountain Hence it is that we live by faith it being the instrument that fetcheth vertue from Christ to sustain us in all our wants and weaknesses it being not only in but drinking of the fountain it not only uniting us as members to the head but supplying us as members from the head with all vertue necessary to the preservation of grace both from the filth of sin within us and the force of tentations without us and hence it is that faith makes use of all ordinances but as the conduit pipes or water-courses to convey from Christ that grace and strength it wants it esteeming ordinances without Christ but as a viall without a cordiall or a pipe without water Faith also having united us to Christ helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him against his enemies Moses saw him that was invisible Heb. 11.26.27 he had an eye to the recompence of reward We faint not c. saith the Apostle while we look not at the things which are seen but at the things which are not seen 2 Cor. 4.16.18 And herein consisteth principally the strength of Christians in this earnest fight and contention 4. This earnest contention by which the faith is maintained implyeth a putting out forth of this strength against the enemy with whom we contend for the faith He who hath strength contends not if he stands still and acts not Sundry wayes is strength to be put forth in contending for this faith 1. Magistrates must put forth their strength 1. By commanding their subjects to submit to the faith Their edicts and injunctions should be like those of Asa and Hezekiah who commanded Judah to seek the Lord. 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33 They must engage men to be true and faithfull to God by precept and example their commands must not so savour of state policy as to be regardless of Scripture purity 'T is not reason of State but ruin of States to be remiss in enjoyning piety The lawes of man should be a guard to the Law of God They who reign by God should reign for him Neh. 13.19 How unreasonable is it that people should be lawless only in Religion Shall it not be indifferent whether men will pay a tax And shall it be indifferent whether they will ever hear a Sermon It was a commendable decree of Artaxerxes though aheathen and that for which the faithfull servant of God blessed God That whosoever would not do the law of God judgment should be executed upon him to death to banishment Ezra 7.26.27 to confiscation of goods or imprisonment and of Darius Dan. 6.26 who decreed that in every dominion of his Kingdom men tremble and fear before the God of Daniel 2. By repressing the perveters of the faith Restraining hereticks and Seducers removing the impediments of Religion whether persons or things Nebuchadnezzar a heathen made a decree that none should speak any thing amiss against God 1 Kin. 15.12.13 2 Kin. 18.5 2 Kin. 23.8 2 Chro. 17.6 2 Chro. 31.1 Asa took away the Sodomits Idols and removed Maachah an idolatresse from being queen Hezekiah removed the high places and brake the images and cut down the groves So Josiah defiled the high places and brake them down Thus likewise Jehoshaphat took away the high places and groves out of Judah Thus also Manasseh took away the strange gods and the idol out of the house of the Lord and all the idols that he had built c. To these may be added zealous Nehemiah in repressing Sabboth-breakers Neh. 13.21 And the Apostle saith Rulers are a terrour to wicked works Rom. 13.3 3. By providing and maintaining a faithfull Ministry to dispense the doctrine of faith Thus did Jehoshaphat and Hezekiah 2 Chro. 17.8.9 2 Chro. 31.4 That Magistrate cannot contend for the faith which contends against the Ministers thereof Satan knowes no mean between the pampering and famishing of the Ministry double labour must not be requited with scarce a single maintenance Ministers should not labour for and yet not without a comfortable recompence They ought not to be left to the courtesie of those who though they account enough for themselves but a little yet they account a little for the Ministry too much It 's not enough for faithfull Ministers to be kept from being battered and storm'd by cruel persecuters unless also from being starved by the common protestants 2. Ministers must contend for the faith principally two wayes 1. 1 Tim. 6.3 Tit. 2.1 By preaching the word of faith they must preserve the pattern of wholsome words and speak the things which become sound doctrine They must take heed of their own mixtures and not adulterate the doctrine of faith to please men The beauty of heavenly truths wants not the paint either of humane or hereticall additions The babes of Christ must be fed with sincere milk and the sorenes of mens eyes must not hinder the lights of the Church from shining 2. By confuting gainsaiers and hereticks The Apostle commands Titus by sound doctrine to convince gainsayers Tit. 1.9.11 Ministers must not only have a voice to call their sheep but to drive away wolves one to establish truth 2 Cor. 13.8 another to oppose errour one of his hands must work and the other hold a weapon Christ confuted the corrupt glosses of the Pharisees and Paul confounded the Jewes by proving that this is the very Christ Act. 9.22 and Apollos mightily convinced the Jewes and that publikely shewing by the Scriptures
Mysteries of redemption and the free pardon of sin through Christ And this last way it 's taken Acts 14.3 20.32 where the Gospel is called the word of grace called also Acts 20.24 the Gospel of the grace of God and 2 Cor. 6.1 and Tit. 2.12 grace it self we beseech you that ye receive not the grace of God in vain And the grace of God hath appeared c. In this last signification I take it in this place wherein what the Apostle had called the faith in the foregoing verse for which the Christians should Contend he calls the grace in this which Seducers did abuse and oppose 2. Why is the doctrine of the Gospel called by the name of grace 1. Because it is a gift of grace and it was onely Gods free good will that bestowed it These questions Why it was ever bestowed at all or why one age or place of the world should receive it rather than another why God should discover the mystery that was kept secret since the world began Rom 16.25 26. to those who were sinners of the Gentiles who served dumb Idols why God should be found of them who sought him not and made manifest unto them who asked â—ot after him Isa 65.1 Mat. 11.26 can only be answered by that reason which Christ gives of Gods hiding these things from the wise and prudent and revealing them to babes Even so Father because it seemed good in thy sight 2. Because the subject matter of the Gospel even all the benefits discovered in it flowed meerly from free-grace whether blessings without us or within us Without us Eph. 1.5 Election is the election of grace and according to the good pleasure of his will our vocation was according to grace 2 Tim. 1.9 Regeneration was of Gods own will Jam. 1.18 Faith the gift of God Justification is freely by his grace Phil. 1.29 Rom. 3.24 And a free gift Rom. 5.15 18. Forgivenesse of our sins according to the riches of grace Ephes 1.7 Eternall life is the gift of God Acts 15.11 Rom. 6.23 Even the life of glory is the grace of life 1 Pet. 3.7 Christ himselfe was a token of free love sent to mankind And as his whole work was to love so his whole love was free The portion which he expecteth is nothing but poverty Isai 55.1 Would we purchase any benefit of him we must be sure to leave our money behind us There 's not one soul that ever he loved but was poor and empty sick and impotent unamiable and filthy regardlesse of him and ignorant opposite to him and unkind and often unfaithfull to him and disloyall And may not the Gospel which discovers this goodnesse well be call'd grace 3. As the Gospel doth discover and reveal so doth it instrumentally impart and bestow these benefits of free-grace The Gospel is not only light to discover them but an invitation to accept them not only a story but a testament The language of the Gospel is Luke 14.17 Come for all things are now ready Nor hath it only an inviting but a prevailing voice with some It is made powerfull to overcome the most delaying disobedient sinner by him who doth not only ordain Rom. 1.16 Acts 6.7 2 Thes 1.8 but accompany it This grace bringeth salvation Tit. 2.12 it bringeth it to us not to look upon but to take 1. Observ 1. What an happy difference is between the Law and the Gospel The Law affords not a drop of grace it bestowes nothing freely The language of the Law is Do thou and live if not dye No work no wages but in the Gospel the yoke of personall obedience is translated from believers to their surety there 's nothing for them to pay all that they have to do is to hunger and feed Their happinesse is free in respect of themselves though costly to Christ who by his merits purchaseth for them whatsoever they would obtain and by his Spirit worketh in them whatsoever he requires 2. Observ 2. How shall we escape if we neglect the salvation which the Gospel of grace brings If they are unexcusable who pay not their own debts under the Law what are they who will not do so much as accept of free pardon and a surety under the Gospel Gospel-grace neglected is the great condemnation of the world How mindfull should we be of the Apostles counsell 2 Cor. 6.1 1 Thes 5.1 2 Cor. 3.6 2 Cor. 3.18 Receive not the grace of God in vain not only in word but in power as it is a quickning spirit or spirit and life not begetting only a form of profession but as changing and transforming into the image of God and altering the inward disposition of the heart If the grace of the Gospel make a stop at restraining it only advantageth men ut mitiùs ardeant not to save them 3. Observ 3. The sin and folly of those is great who though poor are yet so proud that they submit not themselves to the freenesse of the Gospel who will not feed upon the supper of Evangelicall benefits unlesse they may pay the reckoning who mix at least their own merits with Christs expecting justification for their own obedience Alas what is our rectitude but crookednesse what our righteousnesses but filthy rags How fond an undertaking is it to go about to establish our own righteousnesse Rom. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it but to endeavour to make a dead carcasse to stand alone How just is the issue that rich ones should be sent empty from the Supper A proud heart can no more be fill'd with Evangelicall grace then can a vessel with water poured upon its convex out-side It 's better to be an humble sinner than a proud justiciary 4. Observ 4. How chearfull free and forward should all their services be who partake of the grace of the Gospel Jugum Christi non deterit sed honestat colla Bern. If God have removed the insupportable yoke of legall satisfaction how willingly should we take upon us the easie yoke of Evangelicall obedience Though Saints be exempted from bondage yet not from service Christians though they serve not God by the compulsive power of the Law yet they ought by vertue of the Spirit renewing the soul Their spirits should be free and willing even when strength and power fail them They should delight to do the will of God Psal 110.3 Psal 40.8 If Gospel-grace be free then it 's most unsutable that Gospel-service should be forced The Evangelicall bond to obedience is strong though it be silken 5. Observ 5. Every one should covet to be interested in the benefits of the Gospel they are freely bestowed It is easie to know a house where alms are freely distributed by the crowding of beggers When money is freely thrown about the streets at the Kings coronation how do the poor thrust tread one upon another There 's no such crowding
and yet he needs no informer but knows what every servant doth in his absence and will manifest every ones work to all the world His eyes are as a flame of fire and clearer then ten thousand Sunnes Heb. 4.12 all things are naked and open before him Exod. 3.7 Nor doth he lesse observe the wants and troubles than the wayes and workes of his servants He hath an eye therefore as pittying as it is piercing For 2. He is the most gracious Lord and Master No Lord ever bought servants so dear he having bought them from slavery by laying down his dearest and most precious blood for them never such a price He hath given not his mony but himself for them 2. No Lord ever fed his servants so highly and so plentifully The servants of Christ have various and sumptuous dishes First the word after that the Sacrament The table of the Lord is furnish'd with the body and blood of the Lord to nourish the servants not only to labour but also to eternall life 3. No Lord ever clothed servants so sumptuously their garments are made of that web which was woven out of his own bowels they put on the scarlet of his righteousnesse and the merit of his death The fine linnen of holinesse and sanctification yea the beautifull robes of glory and immortality which they shall change for the filthy raggs of sinne and mortality 4. No Lord ever used his servants so gently and mercifully He puts them only upon honourable safe comfortable imployments He puts no more upon them than they can go through He is not only their Lord and Master but their helper and fellow worker when they grow faint and weary Phil. 4.13 Psal 25.4 5.9 Hab. 1.12 he strengthens them when doubtfull he teacheth them when slothfull sometimes indeed he corrects them yet not to kill but quicken them and not to destroy them but their slothfulnesse when they are sick he pitties and spares them when old he turns them not out of his service but the longer they live in it the more they love it yea the more able they are to perform it In a word when they die he neither suffers them to lie still nor sends them to seek another master for then they change not their master for another but their work for a better or rather for their wages For 5. No Master ever rewarded his servants so bountifully As Christ gives more for so more to his servants than any master That happinesse which Christ gives his servants in this life is unspeakable their work seems to have more of wages than work but in the next life their joy will be so great as that it cannot so well be said to enter into them as they to enter into it Mat. 25.21 For why it is the joy of their Lord whose bosome is the hive and center of all goodnesse and that in which all the scattered parcels of blessednesse are bundled up Study but yet expect not to understand either the comfort or condescension of that promise made Luke 12.37 to the faithfull servants of Christ He shall gird himselfe and make them sit down to meat and come forth and serve them Lord did I not think that the chear and the attendance were both one I should say the attendance were infinitely better then the chear Think what it is for Christ himself to serve at the table What is it but infinite delight for the guests to have him set himselfe to sollace them who is infinite as in sweetnesse so in knowledg to make his sweetnesse please them Nor will the dignity of those servants be lesse then their delight who have majesty it self to serve them Certainly in heaven there shall be as many kings as subjects 6. He is the only Lord for the duration of his dominion Of his government there shall be no end Luke 1.33 He is the King immortall 1 Tim. 1.17 He only hath immortality 1 Tim. 6.16 To other Potentates though they be called Gods yet he who is the true God saith that they shall die like men Psal 82.7 Of our twenty five Monarchs since the conquest thirteen taking in three who are thought to be poisoned are said to have had violent and untimely deaths Few earthly Monarchs there are whose lives are not tyrannicall and their deaths untimely Who ruling by the sword commonly die by it And should they escape the ponyards the poysons the powder-plots bullets axes which have swept away the most one disease or other will lay all their glory in the dust In an evening a mid-day yea perhaps a more early cloud shall be the sun-set both of their lives and raigns But Jesus Christ is the same yesterday to day and for ever his throne is for ever and ever Death it self the King of terrours and the terrour of kings is subdued by Jesus Christ and that not only so as it shall never touch him but also never hurt any of his servants OBSERVATIONS 1. Observ 1. All our obedience to earthly Lords must bee only such as this only Lord allowes and only in the Lord. We must take heed of the sinne of the Israelites Hos 5.11 Regula regulans Regula regulata willingly to walk after the Commandment and of that of the Papists blind obedience to any superiour The greatest Lords in the world are but rules ruled Jesus Christ is the only rule ruling 2. Observ 2. Mat. Rom. 12.11 The greatest diligence and servency of spirit is requisite in the service of this only Lord. Wee must not do the work of this great Lord negligently nor offer him a female in stead of a male This only Lord must have as it were our only service Wee must not serve him as if we served him not Though the best servant of this Lord be but an unprofitable yet the least must not be an idle servant Wee must not offer to this Lord that which cost us nothing The blind and the maimed are too bad for our ordinary Lords Our Only Lord must have our best our hearts our all even the whole of our created abilities This great Lord hath much more businesse than all the time and strength of his servants can bring about If every hair of the head were an hand we might have our hands full of work Our Lord requires the service of thoughts 2 Cor. 10.5 of words Ephes 4.29 of works 1 Cor. 10.31 Of body and spirit 1 Thes 5.23 A vast deal of diligence is requisite about the honouring of God the attending of our own heart and wayes the helping and edifying of others 3. Observ 3. How warily and conscionably should all other Lords govern They are Lords but not only Lords they are but servants to this only Lord and must as well be accountable to him for their commanding as others must be responsible to them for their obeying They must remember they have a master in heaven with whom there is no respect of
Gospel even against the inward operation and supernaturall revelation of the holy Ghost This as I conceive is the unpardonable sin and was the sin of Alexander the copper-smith 2 Tim. 4.14 and of Julian 2. By an open and wilfull apostatizing from the faith and profession of religion haply for fear of persecution and out of too much love of this world This I conceive was the sin of Demas and Spira 2 Tim. 4.10 3. By a politick and terme-serving neutrality a lukewarmenesse and halting between two opinions for fear or shame when a man is oft on either side but truly on neither They on that side think him theirs we on this side think him ours his own conscience thinks him neithers To hold our peace when the honour of Christ is in question is to deny Christ even to a mistaking of the end of our redemption 1 Cor. 6.20 Yee are bought with a price therefore glorifie Christ in your body Joh. 1.20 and spirit Christ is not glorified when his name is concealed John Baptist confessed and denyed not Whosoever doth not openly confesse Christ Pet. 3.15 doth secretly deny Christ Christ is not to be hid as the woman hid the spies in the deep well of our hearts and covered over as she did the mouth of the well with corn for worldly concernments Rom. 10.10 Christum deseserit qui Christianum se non asserit If it be enough to beleeve in the heart why did God give thee a mouth He denyes Christ that doth not professe himselfe a Christian We are bound both consentire and confiteri both to consent to and confesse Christ If it be sufficient for thee to know Christ without acknowledging him for thy Lord it shall be sufficient for Christ to know thee but not to to acknowledg thee for his servant 2 Tim. 2.12 He who refuseth to suffer for dinies Christ He who is not for Christ is against him There may be a sinfull a damnable moderation The following Christ a far off in this life is no sign that thou shalt be near to him in the next No man will be afraid of being too professed a Christian at the day of judgment or will think that he hath lost too much for Christ when he is presently to lose all things by death If the time wherein we live be a night of profanenesse it s our duty the more brightly to shine as lights Phil. 3.15 4. By despairing of salvation offered through the merits of Christ in the promise of the Gospel This is a thrusting from us the hand that would and a casting away the plaister that should cure us 1 John 5.10 This sin makes God a lyar changeth his truth into a lye and Satans falsehood into a truth and justifies the divell more than God He that despairs of mercy what-ever he pretends practically denies the faithfulnesse sufficiency and sincerity of the Lord Jesus and asserts the faithfulnesse of him who is the father of lies 5. Lastly By a loose and profane conversation and this kind of practicall reall denying of Christ I conceive the Apostle particularly chargeth upon these seducers They walked after their own ungodly lusts their lives being full of earthlinesse and epicurism and their mouths of reproaches against holy obedience they encouraging themselves and others herein by perverting the sweet doctrine of the grace of God Ii qui sanguine Christi redempti fuerant diabolo se rursus mancipantes incomparabile illud pretium irritum faciunt Calv. in loc They professed the grace of Christ but led most gracelesse lives Their practice gave their profession the lye If they were not ashamed of Christ yet were they a shame to Christ their Lord who kept such servants they walked not worthy of their Lord. They had the livery of Christ upon their backs and the works of the divell in their hands The merit of his redemption they acknowledged but they denyed the efficacy thereof whereby he fanctifieth and reneweth the heart subdueth sin and quickneth to new obedience They acknowledged Christ a Jesus but denyed him as a Lord Christ they took for their Saviour but Satan for their master They like it well to come to Christ for ease but they will not take his though easie yoke upon them II. 2d Branch of Explicat Wherein appeares the sinfulnesse of this denyall of Christ 1. It plainly comprehends the sinne of Atheism There 's none who denies this only Lord God in his life but first denyed him in his heart and they who serve him not as the word commands apprehend him not as the word discovers They who are corrupt and do abominable works Psal 14.1 have said in their hearts there is no God Life-Atheisme is but the daughter of heart-Atheisme All outward actions are the genuine productions of the inward man they are as I may say the counter-panes of the spirit and so many derivations from that fountain Now think O Christians what an heinous sin it is to deny that being which thine own proves nay to hear to speak of God to plead for God to pray to God so frequently and in appearance feelingly and yet to deny that this God is 2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust They who deny the service of this their Lord truly think what that wicked servant in the Gospel said namely that Christ notwithstanding all his promises Mat. 25.24 is as an hard man that reaps where he did not sow and that there is no profit in serving him Heb. 3.12 'T is this evill heart of unbelief that makes men depart from the living God When men see no excellencie in Christ 't is easie for them to be perswaded to reject him He who beleeves not a jewel is precious will easily part with it He who denyes Christ plainly shews that he hath no trust in him to receive any benefit from him And how great a sin is this unbelief whereby fulnesse it self is esteemed empty Mercy it self is reckoned cruell Gain it self deemed unprofitable and all because faithfulnesse it self is accounted false 3. The denyall of Christ is notorious and unspeakable profanenesse it evidently shews that a man preferrs other things before and loves other things more than Christ No man ever denies and leaves this best of Masters till he be provided of a Master whom he thinks and loves better But how great a disparagement and indignity do they who set up any thing above Christ offer to Him who hath sent and designed Christ Joh. 5.23 and 6.27 the master-piece of all his mercifull and wise contrivements and to Christ himself For there 's nothing which can come in competition with Christ but is infinitely below him All the combined excellencies of creatures put into the balance with Christ bear not so much proportion as doth a feather to a mountain To forsake Christ for the world or a lust is to leave a
treasnre for a trifle a mountain of gold for an heap of dung the pure lasting fountain for the muddie broken cistern Eternity for a moment realitie for a shadow all things for nothing And therefore 4. The denyall of Christ is the height of folly and the forsaking of our own mercy Acts 4.12 Christ is the only remedie against death to deny the remedic is to perish unavoidably He who denies him who is the Saviour nay Salvation cannot be saved no not by Salvation it self No disease kils that soul who casts not away this Physick but he who refuseth the means of recovery concludes himself under a necessitie of destruction How shall wee escape if wee neglect this great salvation Hebr. 2.3 Other sins put men upon a possibilitie the deniall of Christ upon a necessitie of damnation They who deny Christ shall be denyed by Christ He often denies them in this life 2 Thes 2.11 Ps 81.11 12. by leaving them to serve and love those lords whom they have chosen in stead of him and by a denyall of any power to them ever to return to him whom they have renounced yea Apoc. ult 12. As in the case of Spira and Judas by a denying them to their own consciences which oft flash into their faces the flames of hell for the quenching whereof they sometimes relinquish though in vain those trifles for which they denyed Christ But most assuredly will Christ deny these Christ-denyers at the last day he will be ashamed of them not know them and banish them from his presence notwithstanding their calling Lord Lord Mat. 7.23 and hypocriticall claiming of former acquaintance with him He that denies Christ denies a Lord who will destroy all Rebels Luk. 19.27 he denies a Lord not weak titular and mortall but just everliving and omnipotent 5. The practical denyal of Christ discovers a most rotten and unsound heart What greater falsness imaginable than to professe and deny Christ at the same time to put on his cloak for securitie in sinning to speak service and live opposition to him to call him Master only to mock him and to do the work of his enemies not to serve him whom we do serve to be in the skin a Christian and in the coar an Heathen Certainly this meer outside complementall Christianity that bowes to Christ and yet buffets him shall one day be found to have had profession onely for an increase of judgment Oh how just will it be for those who never truly loved Christ notwithstanding their professions to hear Christ professing that he never-knew them The rotten professor is the fittest fuell for eternall flames 6. The denyall of Christ implies the greatest unthankfulnesse If it be an unkind wickednesse to deny a creature a servant that fears thee what is it then to deny that Lord whom thou shouldst fear If to deny a Father that begat the body what is it then to deny God that created the soul If to deny a wife with whom thou art one flesh what is it to deny the Lord with whom thou art one spirit What evill have any found in him to forsake to renounce such a Master How great was his goodnesse to take such unprofitable servants as we are into the family of his Church What saw he in in us more then in heathens to reveal to us the light of his truths and the mysteries of salvation What an honour did he put upon us when he took us for his by baptismal initiation Were not the imployments ever noble safe and sweet which he put upon us is not the reward rich and bountifull which he hath promised Must not our own consciences be our own accusers when he requires of us the reason of denying him OBSERVATIONS 1. Christ accounts a verball outside profession Observ 1. contradicted by an unholy conversation to be no better then a renouncing of him The profession of the lip without the agreement of the life most dishonours God How ready will the ignorant be to think that God allows the sins Ezek. 36.20 or that he cannot punish the impiety of those who professe profanely Deus non quaerit obsequiorum speciem sed affectus puritatem Ambr. in 9. Luc. How hatefull to the God who loves truth in the inward parts must he be who hath nothing but falseness in the inward parts God seeks none to serve him but such as serve him in truth The service of the soul is the soul of service The singlenesse of the intention is the sweet of a performance and makes it even a Sacrifice with marrow Sacrificium medullatum All our professions and speculations without holiness are but profanations And of him that hates instruction Psal 50.46 God justly requires the reason of his taking his Covenant into his mouth Profane professors are but wens upon the face of Religion which God will one day cut off The higher the building is raised which wants a foundation the greater will be its fall and the more eminent mens appearances of religion are the more shamefull will be their apostacie if they want the foundation of sinceritie A sincere Professor though he do not actually forsake all for Christ is habitually prepared so to do when Christ shall require A meer formall professor though he do not as yet openly renounce Christ yet is prepared to do so when his interest shall call him to it 2. The excellency of any way or person Observ 2. is not to be judged by the regard it ordinarily findes among men Christ himself cannot want a denyall by foolish men If it be put to the vote Barrabbas will have more voyces then Christ The wayes of Christ are never the worse because wicked men renounce them rather their rejecting of them speaks them holy Let us not be offended at Christ because he is by most denyed Blesse God if thou hast an heart to own him and remember 't is a signe of a gracious heart Psal 119.127 when the wicked make void the Law of God therefore to love his Commandments 3. Observ 3. It is the great Interest of Christians to take heed of denying Christ To this end 1. Deny your selves That man which sets much by himself will never reckon much of a Saviour He who hath not learn'd to deny himself when Christ and Self come in competition and meet on a narrow bridg will endeavour to make Christ go back Quando à me ipso alienabor me perdam Revelle te à teipso ut Deo inseraris Divide te à teipso ut cum Creatore uniaris Bern. He who doth not account himself nothing will soon esteem Christ so Let the heart be taken off from any thing which may take thee off from Christ Crucifie every inordinate affection Beseech God to alienate thee from thy self and to annihilate in thee what-ever opposeth Christ Reserve nothing in thee from his stroke although the lot fall upon Jonathan And resolve to
by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those among the Latine by the word Genii It properly is a word which intends the office of angels and signifieth no more than messengers or those who are sent at the command and by the commission of their superiours And yet it comprehends and recalls to mind the essence of Angels which is considerable before the office and without which the office is but a meer notion Briefly therefore for the explaining thereof I shall consider 1. The nature and essence 2. The office and imployment of Angels 1. For their essence Angels are spirituall and incorporeall creatures subsisting by themselves 1. By the name of spirits the Scripture useth to expresse the essence and nature of angels Nomen spiritus nomen est naturae Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 Heb. 1.14 and it s used both to denote good and bad angels of the former its said he maketh his angels spirits a place cited in the New Testament Heb. 1.14 Of the later 1 Kings 22.21 22. its said There came forth a spirit to perswade Ahab to go to Ramoth Gilead Who afterward proved a lying spirit in the mouth of all his Prophets And Mat. 8.16 when they brought to Christ many who were possessed with divels the Evangelist immediately subjoyns that hee cast out the spirits with his word And our Saviour plainly expresseth that such persons who have not flesh and bones and such are angels are spirits Luk. 24.39 Nor is it imaginable but that those are spirits of whom a legion that is at least six thousand according to Hierom may be in one man but this is clearly asserted concerning the divels or evill angels Luk. 8.30 Where it s added that many divels were entred into the man Nor can any but spirits get entrance into bodies without moving or hurting them and into prisons and other places when closely shut up and most narrowly watch'd 'T is true angels have often appeared in humane bodies and shapes The Son of God before his incarnation as also the holy Ghost afterward did so and yet it followes not hence that their essence is corporeall as neither can it be evinc'd that soules are corporeall because Moses appeared to the Disciples in an outward shape These their bodies might either be such only in shew and appearance or if they were true bodies they were only joyned to them for a time by Gods power and afterward resolved againe into their own principles as also were their garments which the angels did wear while they conversed with men And whereas * Tertul. lib. de carne Christi et contra Praxeam Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div Daem cap. 3 5. l. 15 c. 23. de Civ Dei Bern. ser 5. in Cant. Angeli compa ratione nostrorum corporum sunt spiritus sed comparatione summi et incircumscripti Spiritus sunt cor pora Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices compouuntur ex actu potentiâ ex subjecto accid eutibus ex esse essentia Polan Synâ—ag 1779. pag. sundry of the Fathers have asserted that the angels are corporeall and have bodies of their own they are to be understood commonly as speaking of them in comparison of God as if though being compared with us they are spirits yet compared with God they are bodies And certain it is that angels are not spirits purely and altogether simple as God is who only is that most simple Spirit and yet it s conceived by learned Zanchy that their bodies are more refined subtil and pure than either bodies aeriall or celestiall which were created out of the first matter and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed or the Empyrean wherein he saith they were created and which are of a corporeall substance but far more excellent for their purity than the other heavens From this spirituall nature of the angels flowes their immortality incorruptibility or immutability for since they are immateriall and free from all contrary qualities composition of matter and forme and the contrariety of qualities being the causes of intrinsecall corruption they are rightly termed incorruptible Indeed only God is simply immutable who is a being of himselfe and not by participation and every creature is mortall mutable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be brought to nothing by him who made it of nothing should he only withdraw his sustaining power Easi in angelorum naturg nul la propriè est potentia passiva propter quam possunt dici corruptibiles propter potentiam tamen Dei activam à qua illorum esse dependet simpliciter dici incorruptibiles non possunt Zanc. de op Dei But a thing may be said to be mortall and corruptible two ways either by a passive power which is in it self or by an active power which is in another and upon whom it depends now although in the nature of angels there be no passive power wherby they are corruptible yet in respect of the active power of God upon which their being depends they cannot simply be termed incorruptible because if God withdraw his power they would instantly perish though denomination being from the nearest and internall cause they may properly be call'd incorruptible 2. Angels are true subsistences or substances by themselves and separately subsisting The Sadduces of old and the Libertines of later ages have held that angels are only certaine inspirations motions and inclinations of the mind and that the good of these are the good angels and the bad of these the bad angels But that they are Vera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are substances and truly subsist by themselves is most clearly evinced 1. From their creation Accidentia sunt concreata Psal 104. Actiones sunt suppositorum God created no accidents separately from their sustances accidents were concreated in and with their substances But angels were created by themselves and not in any subject 2. From their actions they praise God they worship the Son they are heavenly messengers they assume bodies defend the faithfull they have wrastled eaten been received as strangers had their feet wash'd c. they shall gather the Elect from the four corners of the earth they shall come with Christ to judgement none of which actions could be done unlesse they were substances 3. From their endowments they have life power understanding wisdom they are immortal they are excelling in strength some things they know not as the day of judgement Some of them sinn'd others abide in the truth 4. From their happinesse and misery Some of them behold the face of God and are blessed and glorious Mat. 18.10 Mat. 25.41 Mar. 12.25 others are punish'd in everlasting fire prepared for the divell and his angels 5. From that likenesse which we shall have to them in heaven where we shall be
accept of the services of worms That he the beholding of whose face is the heaven of those blessed spirits and who hath their beuties constantly before him to look upon and the sweetnesse of the exactly skilfull and melodious musick of a consort a chore of angels to delight him that this God should accept of the chatterings of cranes the blacknesse of Ethiopians the stammerings the lispings of infants the jarrings of our poor broken instruments the bungling services of which even poor we our selves are ashamed What a word of condescension is that of Cant. 2.14 Let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely and Joh. 4.23 The father seeketh such to worship him Lord thou dost not seek thus because thou wantest servants but because we want work not because thou art defective in attendants but abundant in grace and rewards and delighted with that of thy selfe which thou seest whereever thou findest it 2. How highly advanced is he who is God and man Observat 2. The excellency of angels speaks the greater excellency of him who is above all principalities and power Eph. 1.21 Phil. 2.9 and might and dominion who hath a name above every name Heb. 1.4 6.1 Pet. 3.23 who is made better than the angels whom all the angels are to worship and unto whom angels and authorities Mat. 4.11 and powers are made subject When Christ was upon earth the angels were his ministers angels proclaimed his entrance into the world Yea not only at his incarnation but tentations resurrection ascension angels attend him serve him woship him Our King hath not a guard of men as the great princes of the earth but a guard of princes and not of princes only but even of principalities and powers Christ is the Lord of the holy angels Exod. 25.20 The eyes of the Cherubims are fix'd upon the Mercy-seat the angels look upon Christ as their Master expecting his commands The vail of the tabernacle which covered the most holy Exod. 26.31 expresly signifying the flesh of Christ which hiding his divinity made way for us to heaven was made of broydered work with Cherubims there being hereby noted unto us the service which the angels give to Christ as man They are called Mat. 16.27 the angels of the Son of man Christ tooke not upon him the nature of angels and yet they undertake the service of Christ Blush O man that angels should obey him and that thou shouldst rebell against him Oh since he is come to his own let them receive him Let not Christ suffer for his condescension If submission to Christ be the grace of angels contempt of Christ is the sin of divels Oh kiss the Son subject your selves to him and so stoop to your own blessednesse And take heed of disgraceing that nature by sin and of making it lower than divels which Christ hath advanced above Angels 3. Observat 3. Psal 8.3 How much below angels is poor mortall man When David saw the Moon and Stars he had selfe-debasing thoughts how much more should wee when we contemplate angelicall excellency Angelus si cum anima rationali comparetur dici potest anima perfecta quemadmodum a nima dici potest angelus imperfectus Angelus est integr a perfectáque substantia spiritualis anima human a dimidiata imperfecta quia est forma corporis ac pars hominis Angelus est totus spiritus homo partim spiritus partim caro vel partim Angelus partim bestia Bell. de ascensione grad nov Even the best part of man his soul is lower then angels An angell is a perfect soul and a soul but an imperfect angel for the angel is an intire perfect spirituall substance but the soul is a spirit but imperfectly and by halfs because it is the form of the earthly body and hereby a part of a man An angel is all spirit man part spirit and part flesh partly like an angel and partly like a beast an angel is all gold a man partly gold partly clay How childish yea brutish and dull is our understanding in comparison of that of angels What great pains doth man take for a little knowledge how is he beholding for it to his senses and discouse from the effects to their causes and after all industry how doubtfull superficial and staggering is he in his apprehensions but angels behold things with one view at once discern things both effects and causes and pierce into the substance as well as the accidents of things As much difference between the knowledg of men and of angels as there is between the sight of an Owl and an Eagle an illumin'd Doctor and a sucking child How weak and impotent are the operations of the soul of man in comparison of those of an angel the soul by the command of its will can only move its own body and that too how slowly how creepingly and with what a dull progressivenesse upon the dunghill of this earth nor can it bear up this upon the water in the aire and carry it whithersoever it will whereas these spirits with their alone force can carry vast and heavy bodies upward and whither they please One angel wants no weapons nay no hands to destroy a whole army How far below the angels are we in habitation The poorest pigeon-hole is not so much inferior to the ivory palaces of Solomon or the blackest under-ground dungeon to the most magnificent mansions of a king as is mans habitation to that of the angels How glorious is that court which is adorned with the presence of the King of glory and how blessed those attendants which ever behold his face therein Poor man hath no better lodging for his noble heaven-born soul than a cottage of clay and that too so frail and crazy as were it not once or twice every day daub'd over it would fall about his ears and whethersoever he goes he is forced to carry to drag this clog this clay this chaine with him whereas angels free from the shackels of flesh can move from heaven to earth from earth to heaven even as swiftly as can our very thoughs Poor man wilt thou yet be proud Oh that we were as low in heart as in condition How uncomely a garment is pride for those who imbrace the dunghill when the glorious angels are clothed with humility But alas as the height of heaven cannot make an angel proud so neither can the lownesse of earth no not of hell make sinners humble Oh that we might only have high thoughts of that condition Luk. 20.36 wherein we shall be equall to the angels Lord though I beg that I may be more thankfull for the metcies which I enjoy than dejected for the troubles which I endure in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet grant till I come to be like the angels in the full enjoyment of thy selfe that about the sweetest of
what continuance hath the reflection in the glass if the man who looks into it turn away his face The constant supplies of the spirit of Jesus Christ are the food the fuel of all our graces The best men shew themselves but men if God leave them He who hath set them up must also keep them up It s safer to be humble with one talent then proud with ten yea better to be a humble worm than a proud angel 2. Nothing is so truly base and vile as sin Observat 2. 'T is that which hath no proper being and is below the lowest of all creatures It 's very nature stands in the defection of nature and privation of goodnesse what is it but the deflowring and fall the halting and deformity of the creature So obscure is its extract that there can be no being properly assigned to it as its originall cause It came not from nature as it was but as it was of nothing Sin alone debaseth and disennobleth nature What prodigious folly is it to be patient under it much more to be proud of it what generous princely spirit can contentedly be a servant of servants A slave to sin is guilty of a more unsutable condescention sin alone is the souls degradation We never go below our selves but in sinning against God Omnis elongatio ab altissimo est descensio Parisiens They who glory in sin glory in their shame they who are ashamed of holinesse are ashamed of their glory Sin removes from the highest and therefore it must needs be a descending 3. Observ 3. In defection from God there is an imitation of the divel He was the first who left his first estate Every backslider followes Satan though every one goeth not so farre as hee all decayes in holinesse are steps towards his condition Satans chiefest industry is to pull others after him he loves to have followers and not to be sinfull and miserable alone if he can make men to decline in grace Luk. 22.31 he can be contented to let them thrive in the world he cares for no plunder but that of jewels and being the greatest enemy he studies to deprive us of our greatest happinesse Christians of all decayes take heed of those that are spirituall Better to lose thy gold then to lose thy God to be turned out of thy house then to part with holinesse and heaven He that loseth all the comforts in the world can but be a beggar but he who forsakes God becomes a divell Of this largely before 4. Observ 4. 'T is hard to be high and not to be high-minded to be adorn'd with any excellencies and not unduly to reflect upon them It s a naturall evill to make our selves the centers of our own perfections 2 King 18.33 34 45. Rom. 10.3 Phil. 3.6 9. Ezek. 38.2 6. to stay and rest in our excellencies Men of power are apt to deify their owne strength men of morality to advance their own righteousnesse and to rely on their merits men of wisdome to set up their own reason How just is it with God to hinder the creature from inchroaching upon his owne prerogative to make those low Humiliatio humilitatis mater Psal 9.19 20. who otherwise would not be lowly and to let them know that they are but men God singles out such to be the most notable monuments of his justice and their own folly who vie with him in divine prerogatives Act. 12.23 If God hath appointed that we should go out of our selves unto things below for a vitall subsistence to bread for food to clothes for warmth c. much more will he have us to go out of our selves for a blessed and happy subsistence more being required unto blessednesse then unto life Psal 10.14 Zeph. 3.12 Hos 2.7 It 's the poor who commits himselfe to God Nothing will make us seek for help above our selves without an apprehension of weaknesse in our selves The vine the ivine the hop the woodbind are taught by nature to cling and to wind about stronger trees Men commit themselves to the sea naked and do not load themselves with gold treasure and rich apparel How fearfull should poor worms be of that sin which God allowed not in angels and whereby they became divels Let us be cloathed with humility 1 Pet. 5.5 The adorned with this grace are only meet to attend upon the King of Glory Quis sicut Deus even an Archangel Michael hath humility imprinted on his name Humility is the ornament of angels and pride the deformity of divels If heaven will not keep a proud angel it will keep out a proud soul In all conditions of highnesse we should take heed of highmindednesse As 1. in the highnesse of worldly advancements poverty and disgrace are the food of humility Riches and honour are the fuel of pride I have read of a bird that is so light and feathery that it alwayes flies with a stone in its mouth lest otherwise the winds should carry it away In high conditions we shall be carryed away with pride unlesse we carefully keep our hearts David and Asa were both lifted up in their outward greatnesse It s hard to walk in slippery places of prosperity and not to slip by pride we commonly most forget God and our selves when he remembers us most 2. In the highnesse of raised endowments abilities and performances It s said of Nazianzen that he was high in his works and lowly in his thoughts a rare temper our very graces and good works not seldome occasion pride I have heard of a man who having kill'd an Elephant with his weapon was himselfe kill'd with the fall thereof And nothing is more ordinary than for high services possibly the conquest of some corruption or tentation to usher in that pride which may hurt the performers Sciendo bona opera nesciamus illa Magna rara virtus manifestam omnibus tuam te solum latere sanctitatem We should know our good works as if we knew them not It 's a rare and noble temper when that worth which all others observe is only hid to him in whom it is How few are there who hide their beautifull endowments by humility as Moses's parents did their beautifull son for safety and with Moses when hee spake with God pull off their shoos and hide their faces Uncover and acknowledge the lownesse the infirmities and cover the beauty and comelinesse of their services When Satan spreads our gifts and graces let us spread our sins our weaknesses before our eyes and so the soul may have its ballast evenly proportioned and on both sides There 's no poyson hurts so dangerously although delightfully as the contemplation of and reflexion on our seeming deservings Scotus dist 6. q. 2. art 2. Scotus calls the sin of the angels Luxuriam spiritualem a kind of spirituall luxury whereby they were too much delighted in their own excellencies It s only a
it cut them to remember that they have lost all things for nothing a massy crown a weight of glory for a bubble a butter-flie the inheritance of heaven for a song What proportion is between a notion a fancy and the satisfying fruition of a reall good how do men blame themselves for lodging in a dear Inne where they are compell'd to pay as much more as their entertainment is worth How heartily have I heard men beshrew themselves for parting with great summs of mony for which they say they never drunk A minute of pleasure a poor silly slight shallow nothing may the damned say was all I had for have he cannot say to shew for my self my blessednesse my God Oh mad exchange Oh amazing disproportion deservedly miserable wretch that I am I had but a dream of delight for heaven it self Did ever any fool buy so dear and sell so cheap 4. They consider who it is that excludes them from this blessedness even God himself who is not only a God of power and therefore able to hinder them from entring for if he shuts none can open but a God of tender compassions to some This God who made them will not have mercy on them Mercy it self is now made wrath He now thunders in his fury whose bowels once made a noise which though somtimes tender are now harder then flints What shal open the door when he who is goodness and love it self shuts it 5 They are therefore hopelesse Semper cogitur ut mortem sine morte defectum sine defectu finem fine fine patiatur quatenus ci mors immortalis fit defectusindeficiens finis infinitus Greg. Mat. 25.10 Luk. 13. and utterly despairing ever to be admitted to the presence of God the anchor of hope is now broken the bridg of mercy is now drawn the gulph of separation shall never be past The heaviest rock can as easily take wings and flie and kisse the body of the Sun as can a damned spirit get up into the gracious presence of God When the door is shut it s too late to think of entring Knocking weeping entreating are altogether fruitlesse How deeply did the departure of Paul pierce the heart of the Christians with sorrow when he had told them that they should see his face no more Oh dreadfull word never the bitterest word in comparison of it is sweet OBSERVATIONS 1 Separation from God is the evil indeed Observ 1. It separates from the greatest good Worldly evils hurt the skin not the soul It s possible they may be corrective but the losse of God is destructive God in depriving men of his gifts whips them but in the final removal of himself he executes them Scourging is oft the lot of sons but separation from God is the portion of divels God may take away every thing in love unlesse it be his love Separation from God is a distinguishing judgement How much are men mistaken in their estimations of misery The most know no other hell but poverty or some such worldly woe Whereas outward evils are but appearing and opinionative and all their deformity is in the eye of the beholder if they drive us as oft they do nearer to God they are good for us and nothing is truly bad which separates not from the chiefest good There is more bitternesse in a drop of sin than a sea of suffering 2. Observ 2. How grosse is the delusion of sinners Who for the tasting of the slight and superficiall pleasures of a tentation will lose the soul-satisfying presence of the ever-blessed God! If all the delights of the earth cannot countervail one moments losse of the light of Gods Countenance in this life what proportion is there between a moments tast of worldly pleasures and the everlasting losse of the fruition of God in glory Could Satan make his promise good in saying All these things wil I give thee truly it would be but a slight performance in the esteem of that soul who knowes that the gain of the world would be followed with an eternall losse of God The eternall weight of the losse of God infinitely more weighs down all momentany delights than doth a mountain of lead a feather Could sinners part with God upon some valuable consideration their folly were not so much to be pitied but nothing can be given them in exchange for God because God whom they lose is all things 3 The wisest care imaginable Observ 3. is that of enjoying the presence of God in glory Shew your care hereof 1 By observing Eph. 2.1 2 12 Ephes 4.18 and laying to heart your distance from God by nature We all came into the world with our faces toward Satan and our backs turned upon God let no worldly enjoyments bribe your consciences into a false and fained quietnesse while you so remain If the poor Jews would not be made to sing in a strange land let not siners please themselves in this condition of estrangement from God How have the Saints mourned under the apprehension of Gods departure Their lamentations shew what sinners must do either here or hereafter 2 By making him your friend who onely admits us into the presence of God Jesus Christ is that way whereby that gulf between God and the soul is onely pass'd over There 's no seeing his face without bringing Christ along with us nor can we more endure the presence of God without an interest in Christ then can the stubble endure the flames Every Christless soul is a Godless soul The blood of Christ is the onely cement which can joyn God and us together 3 By labouring to be made fit for his presence Holiness becomes all those who shall enjoy it Heaven is no place for dogs and without holiness no man shall see God Heaven must first be in us before we can ever get into heaven God forbids his people to have fellowship with the works of darkness and much less will he himself delight in such company Sin hinders from enjoying God here Isa 59.2 much more bereafter Nor will heaven ever be sweet to that soul which here accounts not sin bitter The light of glory would dazle those eyes which only have been used to the darkness of sin filthy garments may undiscern'd be worn in the dark but not in the light It 's the happiness of heaven that all its inhabitants are of one mind The company of sinners would spoil the harmonious consort of glorified spirits 4 By delighting in the presence of and acquaintance with God while we are here upon earth How shie are men of admitting strangers into their houses and how readily do they open their doors to those with whom they are acquainted No wonder if Christ bids those depart whom he never knew Account those duties conditions companies to be but empty in and by which thou enjoyest not something of God Content not thy self with that Prayer Sabbath Ministry wherein God hath not
that his commands are profitable to both 3. Sins of unchastity are peculiarly defiling Besides that spirituall uncleannesse wherewith every sin defiles carnall chastity defiles with that which is bodily All sin in generall is called uncleannesse but fornication is the sin which is singled out particularly to be branded with that name Some think that Adulterers are especially compared to Dogs unclean creatures The hire of a whore and the price of a dog are put together and both forbidden to be brought into the house of the Lord Deuter. 23.18 And when Abner was by Ishbosheth reproved for defiling Rizpah he answers Am I a dog Weems on the seventh Commandment The childe begotten in adultery is Deut. 23.2 called Mamzer which some learned men derive from two words signifying another mans spot or defilement how foolish are they who desire to have their dead bodies imbalmed and their living bodies defiled There 's a peculiar opposition between fornication and sanctification 1 Thes 4.3 This is the will of God even your sanctification that ye should abstain from fornication The Saints of God should have a peculiar abhorrence of this sin fornication and uncleanness c. let it not be once named among you as becometh Saints Eph. 5.3 they should cleanse themselves from all filthiness of flesh and Spirit 2 Cor. 7.1 A man who is of a cleanly disposition loves to wear clean garments The body is the garment of the soule and a clean heart will preserve a pure body Remember Christians by what hand your bodies were made by what guest they are inhabited to what head they are united by what price they are purchased in what laver they have been washed and to whose eye they shall hereafter be presented Consider lastly whether Delilah's lap be a fit place for those who expect a room in Abrahams bosome 3. Observ 3. The love of lust makes men erroneous and seducers They who make no conscience of ordering their conversation will soon be hereticall These Seducers who oppos'd the Faith were unclean and Flesh-defilers The fool said in his heart that there was no God Psal 14.1 and the true ground thereof immediately follows they are corrupt and have done abominable works They who put away a good conscience concerning faith will soon make shipwrack 1 Tim. 1.19 The lust of ambition and desire to be teachers of the Law makes men turn aside to vain jangling 1 Tim. 1.7 Diotrephes his love of preheminence puts him upon opposing the truth 3 Joh. ver 10. The lust of covetousness did the like They who supposed that gain was godliness quickly grew destitute of the truth 1 Tim. 6.5 while some covered money they erred from the faith Mich. 3 5. 1 Tim. 6.10 They who subverted whole houses and taught things which they ought not did it for filthy lucres sake Tit. 1.11 The blinde Watchmen and the Shepherds which understood not were such as could never have enough and lookt every one for his gain and they were dumb because greedy dogs Esa 56.10 11. The lust of voluptuousness produced the same effect they who caused divisions contrary to the Doctrine which the Romans had learned were such as served their own belly Rom. 16.17 They who lead captive silly women laden with divers lusts resisted the truth were men of corrupt minds and reprobate concerning the faith 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way The Hereticks of old the Gnosticks Basilidians Epiph. adv haer c. 24 25 26. Aug. de haer c. 5 6. Perit judicium cum res transit in affectum Nicolaitans c. were so infamous for carnall uncleanness as Epiphanius Augustine and others report that a modest ear would even suffer by the relation thereof Nor have the Papists and Anabaptists of late come far short of them The lusts make the affections to be judges and where affection swayes judgement decayes Hence Alphonsus advised that affections should be left at the threshold when any went to Councell We are prone to believe that to be right and lawful which we would have to be so Lusts oppose all entrance of light which opposeth them Repentance alone makes men acknowledge the truth 2 Tim. 2.25 How can yee believe saith Christ who receive honour one from another Sensuall men taught that the Resurrection was past 2 Tim. 2.18 because it troubled them to think of it The consideration of a Resurrection an Hell an Heaven disturbs them and therefore they deny these If the light be too much in mens eyes they will either shut their eyes or draw the curtains Lusts will pervert the light which is brought in making men instead of bringing their crooked lives to the strait rule to bring the strait rule to their crooked lives and in stead of bringing their hearts to the Scripture to bring the Scripture to their hearts Hence it is that wicked men study the Scripture for distinctions to maintain their lusts and truly a carnall will is often helpt by the Devill to a carnall wit Lastly God in judgement gives up such who will not see to an inability and utter impotency to discern what they ought and to a reprobate minde they who will not be Scholars of Truth are by God justly delivered up to be Masters of Error And because men will not indure sound Doctrine God suffers them to heap unto themselves teachers after their own lusts to turn away their ears from the truth and to be turned unto fables because that when the very Heathen extinstuish'd the light of Nature and knowing God did not glorifie him as God professing themselves wise they became fools and God gave them up to uncleanness and vile affections much more may God send those who live under the Gospell and receive not the love of the truth strong delusions that they should believe lies 2 Thes 2.10 11. Wonder not therefore at that apostacy from the truth which abounds in these dayes and the opposing of those old precious Doctrines which heretofore men have imbraced in appearance some unmortified lust or other there was in them some worm or other there was of pride licenciousness c. in these beautifull Apples which made them fall from the tree of truth to the dirt of error in stead therefore of being scandalized at them let us bee carefull of our selves if wee would hold the mystery of faith let us put it into a pure conscience Let us keep no lust in delitiis love we no sin if we would leave no truth Let us love what we know and then we shall know what to love let us sincerely do the will of Christ and then we shall surely know the Doctrine of Christ I understand more than the Antients saith David Psal 119.100 because I keep thy precepts The Lord will teach such his way and guide them in judgment Evill men saith Solomon understand not judgement but they that seek the Lord understand all things Prov.