discover our misery and deformity by reason of unholinesse as also to discover the beauty of holinesse and the happiness laid up for holy ones bestowing also upon it an inclining power to bow us to the imbracing and obeing of his holy will the pattern of all holiness 2. From God we have our sanctification not by traduction from our parents Grace is not of an equall extent to Nature Grace is not native but donative not by generation but by regeneration it s from the Father of spirits not fathers of our flesh Who can bring a clean thing out of filthinesse The new birth is not of blood nor the will of the flesh nor of man Joh. 1.13 The purest seed-corn brings forth the stalk the husk and chaff and the holiest men have a posterity with a nature covered over with corruption 4. God sanctifies so as the first infusion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart the plantation of grace in us being purely supernaturall Gods manner of working is altogether divine beyond the power and without the help of any thing in man only he being a rationall creature is a subject capable of grace and therby in the work of sanctification hath a passive concurrence for of our selves we are not sufficient to think a good thought but our sufficiency is of God He worketh in us both to will and to do We are dead in trespasses and sins c. New begotten new created c. Grace is an habituall quality meerly infused by divine vertue not issuing out of any inward force of humane abilities howsoever strained up to the highest pitch of their naturall perfection All civility sweetness of nature ingenuity of education learning good company restraint by laws with all moral Vertues with their joynt force cannot quicken our souls to the least true motion of a spirituall life 5. God sanctifies so as that in the practice of sanctification man doth actually concurr with God for being sanctified and inwardly enabled in his faculties by spirituall life put into them he moves himself in his actions of grace although even in these actions he cannot work alone he being onely a fellow-worker with the Spirit of God not in equality but in subordination to him Neverthelesse though these actions be performed by the speciall assistance of the Spirit yet in regard man is the next agent they are properly said to be mans actions 2. God the Father sanctifies And yet Eph. 5.26 1 Cor. 1.30 Christ is said to sanctifie and to be Sanctification and most frequently the holy Ghost is said to sanctifie Gal. 5.22 Ephes 5.9 Gal. 5.17 Grace being called the fruits of the spirit the whole work of Sanctification stiled by the name of spirit and the Scripture expresly speaks us sanctified by the Spirit and the holy Ghost is called the Spirit of Sanctification Yet when the Scripture saith we are sanctified by God the Father it doth not contradict it self For the explication whereof I shall briefly set down this Distinction and these Conclusions All the Attributes of God are either 1. Essentiall Dist which are the very divine Essence and pertaining to the very nature of God as to be a Spirit omniscient eternall true good powerful mercifull c. Or 2. Relative And that either 1. Inwardly to the Persons within themselves as for the Father to beget the Son to be begotten the holy Ghost to proceed from Father and Son Or 2. Outwardly And that either 1. to the creatures as to create sustain c. or 2. to the Church as to redeem and sanctifie c. The Attributes that appertain to the Nature or Essence of God are common to the three Persons as to be a Spirit Concl. 1. omniscient eternall c. The Attributes or properties that inwardly belong to the Persons among themselves Concl. 2. are peculiar and proper to each of them both in regard of order of being and working The Father hath his being from Himself alone the Son hath his being from the Father alone the holy Ghosi hath his being from them both The Father alone begetteth the Son is alone begotten the holy Ghost doth proceed from the Father and the Son All works externall Concl. 3. and in reference to the creatures as to create to govern to redeem to sanctifie c. are in respect of the things wrought equally common to the three Persons of the Trinity who as they are all one in Nature and Will so must they be in operation all of them working one and the same thing together John 5.17 19. Most true is that of Christ Whatsoever things the Father doth these also doth the Son the like may be said of the holy Ghost so that we are sanctified by Father Son and holy Ghost there being the same power and will of all three and in works externall and in respect of the creature when onely one Person or two are named the whole Trinity is to be understood Though the works of three Persons toward the creature Concl. 4. world or Church in regard of the thing wrought are common to all the three yet in respect of the manner of working there is distinction of Persons that work for the Father works through the Son by the holy Ghost The Father works from none the Son from the Father the holy Ghost from both Joh. 5.19 8.28 16.13 there being the same order of working in the Trinity that there is of existing the Father works by the Son and the holy Ghost sending them and not sent by them the Son works by the holy Ghost sending him from the Father into the hearts of beleevers and is not sent by him but by the Eather the holy Ghost works and is sent from the Father and the Son not from himself The works therfore of the Trinity are considerable either absolutely or in regard of the works wrought and so they are the works of the whole Trinity in common Or relatively when we consider in what order the Persons work which Person works immediately which by another And so the Persons are distinguish'd in their works This considered Jude in ascribing Sanctification to God the Father is easily reconciled to those that ascribe it to God the holy Ghost and the Son these last named persons being by Jude included in the working of sanctification and only the order of working of the blessed Trinity noted The Father sanctifying through the Son by the holy Ghost the Father sanctifying by sending the Son to merit and giving his Spirit to work the Son by meriting the holy Ghost by working our sanctification and immediately sanctifying us in which respect he hath the title of holy and Sanctification most commonly exprest as his work This for the Explication of the second particular in the first priviledge of the faithfull to whom Jude wrote viz. The Author of their sanctification
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.
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
p. 288. l. 24. r. School-men p. 305. marg dele Josh 62.9 p. 339. marg r. solatia p. 388. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere p. 409. l. 34. r. distempered p. 449. l. 27. r. substances p. 460. for any one is r. men are p. 363. l. 31. for and r. or p. 464. l. 21. r. by p. 465. marg r. Enchir. p. 472. l. 36. r. put p. 494. l. 19. r. alwayes continuing p. 504. marg r. comparativus l. 31. r. heaven l. 35. for in heaven r. there p. 512. marg r. severitas p. 574 Obser 5. r. hellishly p. 579. l. 23. r. Domoeritus l. 26. r. in minde blinde p. 585. marg r. Josh ibid. r. perpetuo p. 623. l. 1. for jurisdictionem r. in jurisdiction READER be pleased to take notice that there is now published the second third and fourth Part of that most learned and judicious Treatise of the SABBATH by M. DANIEL CAWDREY and M. HERBERT PALMER Also a Treatise of GRACE and ASSURANCE intituled SPIRITUALL REFININGS being one hundred and twenty Sermons by M. ANTHONY BURGESSE An EXPOSITION upon the Epistle of JUDE I Begin with the first part of the Epistle the Title of or Entrance into it contained in the two first Verses which are these VER 1. Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Christ Jesus and called VER 2. Mercy unto you and peace and love be multiplyed This Title containeth three principall parts 1. The Person who wrote the Epistle 2. The Persons to whom he wrote it 3. The Prayer wherein the person writing salutes the persons to whom he wrote 1 The person who wrote this Epistle is described these three wayes 1 From his name Jude 2 From his office A servant of Jesus Christ 3 From his Alliance the brother of James 1 The description of the Pen-man of this Epistle from his name Jude In the consideration whereof I shall proceed by way 1 of Exposition 2 of Observation 1 The name of the Authour of the Epistle considered by way of Exposition wherein two things are to be opened 1 The signification of the name Judas or Jude 2 The subject of that name or who the person was to whom it is here applyed 1 For the signification of it It s found fully express'd Gen. Gen. 29.35 29.35 The occasion of the first imposing it was Leah's apprehension of Gods goodnesse to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving her a fourth son whom therfore she call'd Judah signifying Praise Confession or Celebration She made his name a monument of her thankfulnesse to God for him as also of her sons duty to live to the praise of so good a God a fruitful Wife to Jacob in children and a fruitful Daughter to God in thankfulnesse In qua nominis impositione non dubito quin eam direxerit Spiritus sanctus cùm Judah fuerit is qui inter Jacobi filios pater futuri Messiae constitutus erat Riv. in loc Joh. 3.16 The learned Rivet well observes that in imposing this name she was directed by the spirit of God this Judah being that son of Jacob of whom Christ according to the flesh was to come for whom God is principally to be praised he being the choysest gift that ever God bestowed he turning every gift into a mercy Onely those who have him and bear him can praise God to others God gives nothing comparatively and they return nothing God shews only how rich he is in giving his Son So God loved the world that he gave his onely begotten Son 2 The subject of this name is to be considered to which it 's here applyed It 's applyed in Scripture to a threefold subject 1 To a Tribe Frequent mention is made of the tribe of Judah 1 King 12.20 Psal 76.8 c. 2 To a Country or Region 2 Chron. 20.3 Jer. 2.4 and 17.25 3 and properly To Persons and so in Scripture we read of six several persons that had this name 1 Judah the Patriarch Gen. 29.35 2 Judah in whose house Saul lodg'd at his first conversion Act. 9.11 3 Judas surnamed Barsabas Act. 15.22 4 Judas of Galile A seditious person Act. 5.37 5 Judas Iscariot the traytor Mat. 10.4 Joh. 14.22 6 Judas the Apostle the Author of this Epistle Concerning whom the Scripture intimates besides his Apostolicall office and relation to Iames of which anon 1 His Parentage his Father being Alphaeus spoken of Matth. 10.4 and Mark 3.18 and his Mother held to be that Mary spoken of Matth. 27.56 in regard that this Alphaeus and Mary are said to be the parents of Iames to which James in Luk. 6.16 Act. 1.13 and here in this Epistle this Judas is said to be brother In sacra dodccada fuerunt duo qui nomen Judae gessêre unus fuit sectator alter insectator Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit Judas enim Confesso rem significat alter per anti prasin nomen istud à se gori ipsis operibus demonstravit Gerh. Har. in loc Joh. 14.22 2 The Scripture expresseth a manifest distinction between him and Judas Iscariot Joh. 14.22 calling him Judas not Iscariot taking especiall care that he might not be taken for him their hearts and persons being as different as their names agreeable for one was sectator the other insectator Domini the one following Christ as a Disciple the other as a Blood-hound one confess'd him the other betray'd him the one carryed himself according to his name the other was a meer living contradiction to his name When the Evangelist saith Judas not Iscariot he intended a difference 'twixt him and this holy Jude 3 The Scripture expresseth an humble Question propounded by him to Christ Lord How is it that thou wilt manifest thy self to us and not unto the world Concerning which Question although I meet with different opinions yet I see not why with Musculus we may not conceive that Jude propounded it out of an humble and modest consideration of himself and the Apostles in partaking of the gracious manifestation of Christ to them there being a passing by of others more famous and better accomplish'd then were the Disciples A Question which thus understood as it sheweth 1 the freenesse of him that gives so 2 the humility of them that receive grace who in stead of insulting over others that have less then themselves admire the goodnesse of him that gives more to them than to others nay 3 the tender-heartedness and pity of the godly towards the souls of those wicked ones who are commonly cruel and unkinde to their bodies 4. The Scripture expresseth concerning this Apostle that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Act. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas trinominis had sundry names for he that in Luk. 6.16 is called Iudas the brother of Iames is in Matt. 10.3 called Lebbaeus and Thaddaeus concerning the reason
lose it shall lose it when he would save it Fear not troubles because he sleeps not that preserves thee but fear sin because he sleeps not that observes thee Account it a greater mercy in all the sinfull agitations of these times that God hath kept thee from being an actor then a misery that God hath made thee a sufferer 3. Obs 3. Psal 37. Psal 91. The people of God are never unsafe If the Lord be the Watchman what though it be an estate a life nay a soul that is the City we should not fear the losse of it The meanest of the people of God stir not out without their life-guard Agnoscit se justè dedisse stultae securitatis poenam est etiam filiis Dei pia securitas Calv. inloc Psal 30.6 1 Pet. 4.19 1 Pet. 2.23 if they wanted there 's not a creature in heaven or earth but would take their part they are the hidden the secret the preserved ones Security is not so great a sin as distrust our Friend being much more able to help then our Foes to hurt What one said sinfully every child of God may say holily I shall never be moved We must commit our selves to God in wel-doing Christ though he committed himself not to man knowing what was in man yet himself living and dying he committed to his Father we do quite contrary Finde out the danger in which God cannot or the time when God did not or the Saint for to him I speak that God hath not kept and then distrust him Say not If worse times yet come what shall I do to be kept Will not he that provided a City of refuge for those that kil'd men finde out a City of refuge for thee when men labour to kil thee for God Hath God so many chambers so many mansions in his house John 14.2 so many hiding places upon the earth his with the fulnesse of it in the earth in heaven and shall his children be shut out Thy work is not to be solicitous how to be kept but how to be fit to be kept labour to be alway in wel-doing then who will harm thee Keep faith and a good conscience keep never a sin allowedly in thy soul do thy part and let God alone with his but this is our busie sinfulnesse we will needs be doing of Gods work and neglect our own 4. Obs 4. A strong engagement lies upon Gods people to endeavour the preservation of Gods honour 'T is true in this case Protection draws allegeance If he be a wall of fire to us our souls and bodies let not us be a rotten hedge when we should defend his Name Servants Ordinances if he be a tower let not us be a tottering wall Let us labour to say Lord he that toucheth thine honour toucheth the apple of mine eye If we look that God should keep us in our we must maintain his cause in its danger 5. Obs 5. The gain-sayers of perseverance are deceived Their doctrine most cleerly as hath been proved opposeth Scripture and most incurably wounds a Christians comfort What joy can we have that our names are written in the book of life if again they may be blotted out The life of our mortall life is the hope of an immortall but how unsteddy a foundation of hope is the stedfastness of our wils nay thus faiths foundation is overturn'd 't is this He that beleeves shall be saved but this opinion saith Some that beleeve shall not be saved for it maintains that some who truly beleeve do not persevere and those which do not persevere shall not be saved it makes the decree of God to depend upon mans most uncertain will Arminians say that beleevers shall persevere if they be not wanting to themselves if they alwayes will persevere But what is this but to say Beleevers shall persevere if they persevere for alwayes to will to persevere and to persevere are all one It s a prodigious errour to hold that God works nothing in us for perseverance the effectuall use whereof depends not upon mans free-will God gives saith an Arminian to persevere if we will but God gives say We †Nobis qui verè Christo insiti sumus talis data est gratia ut non solùm possimus si velimus sed etiam ut velimus in Christo perseverare Aug. de Cor. gra c. 11. 12. Non solùm ut sine isto dono perseverantes esse non possint verum etiam ut per hoc donum non nisi perseverantes sint to will to persevere And how can we pray to God for perseverance the condition wherof depends upon mans will and not upon Gods working Christ promiseth Joh. 14.16 to pray the Father to give his disciples his Spirit which shall abide with them for ever now the cause of the abiding of the Spirit for ever with them is not their will to have the Spirit abide in them but the abiding of the Spirit was the cause of their willingnesse I conclude According to this Arminian errour of falling from grace its possibe that there may not be one elect person for if one finally fall away why may not another and by the same reason why not all and then where 's the Church and to what end is the death of Christ Lastly He that will approve himself a true Obs 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Roh l. 2. c. 21. must shew himself a stedfast Christian All the sanctified are preserved Instability is an argument of insincerity He was never a true friend that ever ceaseth to be a friend What hath levity to do with eternity an inconstant Christian with an eternall reward Not he that cometh first in this race of Christianity is crowned but he that holdeth out to the last All that which is done of any thing is held as nothing as long as any thing remaineth to be done If any one draw back my soul shall have no pleasure in him Heb. 10.38 A thatch'd roof sutes not a precious foundation nor a wicked conclusion beautifull beginnings of Christianity Within a while all possibilities of falling will be removed one stile or two more and thou art haply at thy fathers house Difficilius saepiùs inchoare quà m semel perseverare the longer thou continuest the sweeter will be the wayes of God It s harder often to begin then once to persevere Take heed of falling from thy stedfastnesse God preserves us but we our selves must not be negligent Get a sound expecience of the truth thou professest tasting the sweetnesse as well as hearing of its sweetnesse Follow not Religion as some hounds do the game onely for company Love the truth for single not sinister respects Let Christ be sweet for himself Tremble at the very beginnings of sin look upon no sin as light keep a tender conscience as our apparel so our consciences when spotted become neglected Apostacy hath modest beginnings the thickest ice that
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.
understanding Phil. 4.7 and in which the Apostle placeth the Kingdom of God Rom. 14.17 the peace that Hezekiah was not destitute of when he said Remember now O Lord Isa 38.3 I beseech thee how I have walked before thee in truth c. This peace sweetens every condition is as musick within when the rain and storms fall upon the house a friend as Ruth to Naomi that will go along with us in every distresse though we change our place our garments our conditions our companies yet our enemies cannot take this from us it s a continual feast Pro. 15.15 This peace preserves our hearts and minds in all afflictions Phil. 4.7 Psal 4.8 and puts into us a holy security and neglectivenesse of all dangers 2. Of subordination when the will affections and inclinations of a man submit themselves to the minde savingly inlightned by and subjugated to God which although it be not perfect by reason of that repugnant law in our members yet is it true and progressive the imperfection of it occasionally being an incentive to godlinesse making us more fervent in prayer humble broken-hearted and receptive of that peace we long for 4. There is a peace with God and that is twofold 1. In this life 2. In the next 1. In this life and so it is two-fold 1. A peace of Reconciliation and 2. of Contentation 1. Of Reconciliation wherby God in Christ is at one with man The chastisements of our peace were upon Christ Isa 53.5 1 John 29. the wrath deserved by us for our sins Christ sustained and satisfied divine justice fully so that now God not requiring satisfaction twice for the same offences is at peace with us Isa 9.6 Ephes 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1 This the foundation of all the former and following kindes of good peace is purchased by Christ the Prince of peace and our peace and proclaimed in the preaching of the Gospel the glad tidings of peace by the Ministers of it the Embassadors of peace and accepted by faith whereby we therefore enjoy and have peace with God 2. Of Contentation or holy submission by which a man is peaceable Phil. 4.11 and not murmuring or impatient against God but quietly accepting whatsoever is his will the way indeed to live a truely quiet life and as one says well ever to have our wil the waves of unquietness being ever raised by the winde of pride and unsubmissiveness 2. Peace with God in the next life or peace eternal is the perfect rest which the Saints shall enjoy in heaven called Rom. 8.6 life and peace and the rest that remaineth for the people of God their resting from their labours both inward and outward not only from hurt but from danger by nay from the presence of any thing that ever did molest them The Apostle in this salutation by peace intends principally peace with our selves that peace of God which passeth all understanding so often commended which includes peace with men commanded and peace with the other creatures promised to accompany it and peace with God presupposed as its cause and original Rom. 1.7 1 Co. 1.3 Col. 1 2 Pet. 1 2. This sanctified tranquillity quietness of conscience a singular blessing often requested by the Apostles for the faithfull to whom they wrote is of rare excellency 1. For its author and original 't is from God 1 Thess 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7 he being called the God of peace and it the peace of God He is the authour of external peace in Church and Common-wealth the peace of Jerusalem must be begg'd of him He maketh warrs to cease and all stirs to be husht He maketh peace between us and the creatures making a covenant for us with them He is the authour of eternall peace for eternal life is the gift of God But after a speciall manner is he the God of internal peace the peace of conscience at which S. Jude aimeth for 1. He sent his Son 1 To merit it for us when we lay in the horrour of an accusing conscience who is therefore called in himself the Prince of peace Isa 9.6 Ephes 2.14 John 14.27 and in respect of us our peace and the peace we speak of is said to be his peace he making peace by slaying hatred on the cross by his perfect obedience abolishing whatsoever God might hate in us 2 He sent his Son to preach and publish this peace and to invite men to it and that first In his own person Isa 61.1 Luk. 4.18 The Spirit of the Lord is upon me to preach glad tidings c. Secondly In his Ministers Ephes 2.17 Christ came and preached peace to you who were afar off he thus preaching it to the worlds end As hee sent his Son to merit and preach this peace so 2. He sent his Spirit to apply and seal this peace in the hearts of the elect it being called a fruit of the Spirit Gal. 5.22 this Spirit enabling us to cry for this peace Gal. 4.6 and working faith in our hearts whereby we have peace with God Rom. 5.1 and boldness and access to the throne of grace Eph. 3.12 creating the fruit of the lips to be peace Isa 57.19 Nothing that the world either is or hath nay neither men nor Angels can give Peace they may wish and publish it God only gives it some say there is a disease which only the King can heale I am sure a broken heart a wounded conscience can be healed only by the Prince of Peace 2. The excellency of this Peace appeares in the subject of it and that both in respect of 1 the Parties that have it and 2 the part of every of those parties in which it resides 1. The parties that enjoy it are onely the faithful It is only promised to them the true children of the Church Isa 54.13 Psal 29.11 and 37.11 Psal 85.8 Isa 26.12 Psalm 37.37 Isa 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Psal 119.165 Isa 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3 Gal. 1.3 Phil. 1.2 Col. 1.2 c. Gal. 6.16 2 Thess 1.2 Great shall be the peace of thy children The Lord will blesse his people with peace The meek shall delight themselves in the abundance of peace He will speak peace to his people Lord thou wilt ordain peace for us The end of that the upright man is peace He shall enter into peace God will reveal unto such abundance of peace 2. It s only reported of the faithful that they have peace They are the sons of peace the justified only have peace with God There is no peace to the wicked The way of peace they know not Great peace have they which love the law 3. Peace is only wished and requested for the faithfull for others either onely as they were with an eye of charity look'd upon as faithful or as in those requests the terms upon which they should obtain this peace are also included namely
The light of knowledge without the heat of love speaks him not excellent A golden key that opens not is not so praised as a wooden one that opens the door The shining pransing and trappings of a Steed commend him not but his serviceablenesse Ministers are not made for sight but for service Sine cura cum pervenerit ad curam Bern. Nothing more unsutable than for him to live without care who hath gotten a Cure Pray the Lord saith Christ to send forth labourers into his harvest Ministers must labour for the pulpit Qui ludit incathedra lugebit in gehenna and in the pulpit there must be the labour of study before we speak the labour of zeal and love in speaking the labour of suffering must be born after preaching alwayes the labour of praying before and after Their plainest performances must be painfull Diligens negligentia There must be a diligence even in their seeming negligence Cursed is he that doth the work of the Lord deceitfully Jer. 48.10 John 4.34 No danger is so great as spirituall nor must any care be so great as Ministeriall A godly Minister must be carefull for those that do not and carefull with those that do care for themselves He should not only eat his bread in the sweat of his brows but his sweat John 4.34 his labour should be his meat and drink Love to Christ souls should constrain him His life is short his reward is eternall Short seasons require quick services The nearnesse of Peters departure made him diligent 2 Pet. 1.13 14. Seldom doth the Kingdom of Heaven suffer violence under a remisse Ministry A sleepy Preacher cannot expect a waking Auditory It 's uncomely to see a Minister weary himselfe in the world in the family in the field in Courts of Justice Omnibus avocamentis valedicat He must take his leave of other imployments He must not leave the word of God to serve tables He is a Warriour and must not intangle himselfe in the affairs of this life They who sweat in worldly imployments are commonly but cold in the pulpit 4. Observ 4. People who partake of the Ministers diligence must take heed of negligence a double negligence 1. They must not neglect themselves Nor 2. their Minister 1. Not themselves their own souls they must carefully gather up that spirituall Manna that raineth upon them in this wildernesse they must not play with that meat which the painfull Minister hath been long a dressing If he take pains to do them good what should they to do themselves good 2 Pet. 1.5 Jam. 1.19 Isai 60.8 They must give all diligence to make their Calling and Election sure In this their day knowing the things of their peace walking while they have the light They must be swift to hear flie as doves to the windows delight in the word Alphonsus King of Naples read the Bible over forty times in his life time The Bereans received the word with all readinesse of mind Acts 17.11 First They must seek the Kingdom of God not labour for that bread which perisheth but for that which endureth to everlasting life 'T is not meat on the table but in the stomack that nourisheth A Ministers care without their own will be but their curse 2. They must not neglect their Minister Double diligence deserves double honour If the Minister consume his strength they must labour to restore it It 's a shame that people should lay out more upon brooms to sweep their kennels than upon a Ministry to cleanse their souls If Ministers bring them venison their souls must blesse them It was a saying of an holy man now with God but his speech died not with him London loves a cheap Gospell Dr. Stoughton If Ministers spend their oile people must supply it They must administer of their temporals Alas they give but pibbles for pearls Since the Ministry was so slighted godlinesse never thrived This for the first Particular considerable in the second Reason Why the Apostle sent the following Exhortation viz. With what mind and disposition the Apostle endeavoured the good of these Christians He gave all diligence The second followes In what work he was imployed for or by what means he endeavoured their good viz. by writing he gave all diligence and it was to write And why would the Apostle chuse to further their salvation by the means of writing Explicat what was the advantage of a performance of that nature His writing was sundry wayes eminently advantagious 1. It was helpfull and advantagious to the absent he could not speak and therefore he writes to them Being absent saith the Apostle I write to them which heretofore have sinned 1 Cor. 13.2 Writing is an invention to deceive absence The use of Epistles is that even the separated by distance of place may be near to one another 〈◊〉 affection that there may be among the absent a resemblance of presence The pen is an artificiall tongue the reliefe of the dumb and the distant by it the former speaks plain and the later alond The rongue is as the pen of a ready writer and the pen is as the tongue of a ready speaker 2. The Apostles writing had the advantage to be diffusive of good to many He was covetous of benefiting as many as he could and his writing scatter'd holinesse Writing as it reacheth further so more than the tongue It 's like a little leaven that leaveneth a great lump even whole Countries nay after-Ages Pauls Epistles are ours though not in their inscriptions yet in their benefit Augustine was converted by reading part of that to the Romans The pen hath the greatest Auditories Rom. 13.13 14. 3. The Apostles writing had the advantage of authority and esteem Often the contemptiblenesse of bodily presence by reason haply of defects in utterance aspect life rank c. dampeth the spirit and diminisheth the esteem of the worthiest speaker Learned Doctor Fulk Master G.H. Many are famous for their writing who have been lesse esteem'd for their speaking Pauls adversaries objected the weaknesse of his bodily presence 2 Cor. 10.10 when they confessed his letters were weighty and powerfull Writing abstracts the work from sundry prejudices against the workman Many there are who build the tombs of the Prophets and garnish the sepulchres of the righteous who publish alledge adorn the books those monuments of the memories of holy Fathers and others whose persons had they lived in their times they would have as much persecuted and opposed as they now do those who are guided by the same spirit and walk in those holy wayes in which those Saints of old did Many but meanly esteem'd of in forraign Countries by reason of their common and contemptible society are most eminently and deservedly esteemed among us for their writings 4. The Apostles writing had the advantage of permanency and continuance it was a standing lasting
about a trades-man shop why here poor people must pay for what they have But alas that men do quite contrary in a spirituall respect they throng after the world which makes them pay for what they have dearly and neglect Christ who offers all they want freely Why is it that the Kingdom of heaven suffers not more violence The world is not bread and yet it requires money Christ is bread and requires nothing but a stomack Pity those who for lying vanities forsake their own mercy Call others to partake of this grace with thee Eat not thy morsels alone Say as those lepers did This is a day of good tidings and we hold our peace Hast thou received this grace wish all men were like to thee thy sins only excepted When beggers have fared well at a rich mans door they go away and by telling it send others Tell to others how free an Hous-keeper thy God is so free that he most delights in comers and company This for the kind or nature of the enjoyment which these seducers abused Grace The owner thereof whose grace it was follows call'd here by the Apostle our God In the Explication I shall briefly shew two things 1. What it is for God to be our God or what these words our God import 2. Why the Apostle here mentioning the grace abused by seducers cals it not simply the grace of God but the grace of our God 1. What it is for God to be our God In this three things deserve a large explication which I to avoid tediousnesse shall but touch 1. Wherein the nature of this propriety consists or what kind of propriety it is 2. What there is of God in which the faithfull have an interest and propriety 3. How sutable and beneficiall a good this God is to those who have this interest and propriety in him 1. For the nature of this propriety in God God may be said to be ours and we may be said to have a propriety in him by a threefold right 1. By a right of creation and thus he is the God of heathens of divels of all creatures Acts 14.17 18. Acts 17.28 29 they being all the work of his hands having from him life being and motion 2. By a right of externall profession or federall sanctity and thus God is often called the God of Israel and in respect of this the Jewes are said to be the children of the Kingdom 3. By peculiar grace and saving interest through Christ and thus only believers who are really united to Christ by faith Jer. 31.31 have a propriety in him with whom God hath covenanted that he will be their reconciled friend and father pardoning their sin by Christ putting his law into their inward parts writing it in their hearts that he wil be their God and that they shal be his people 2. For the second The faithfull have a propriety in all of God they can want or wish Particularly 1. In all the three Persons of the Godhead Ephes 1.6 John 17.12 2 Pet. 1.3 The Father accepts them for his in his beloved nay he gave them to Christ and chose them before the foundation of the world The Father of Christ is their Father to provide for pardon and govern them and to afford them all things which pertain to life and godlinesse The Son is their Mediatour their head 1 Tim. 2.5 Col. 1.18 1 Thes 1.10 their brother their husband they are his by the Spirit and he theirs by faith he delivers them from all the evill they fear he obtains for them all the good they desire The Holy Ghost is theirs John 14.16 to direct and teach them to purifie and cleanse them to furnish and adorn them to support and comfort them 1 Thes 1.10 2. They have a propriety in the attributes of God In his omniscience he knowing whatsoever they want or hurts them In his wisdome to teach and guide them In his power to protect and defend them In his love to delight in pity and provide for them In his righteousnesse Psal 4.1 Rom. 8.32 Psal 84.11 Psal 23.1 2 Pet. 1.4 to clear and judge their cause In his al-sufficiency to supply and furnish them with all needfull blessings according to every want One God answers to all exigences 3. They have a propriety in his promises great and precious promises wherein all they want and infinitely more than they can conceive or desire is assured to them grace glory mercies for the throne and the footstool nay God himselfe in whom all blessings are summed up and center'd all being as certain as if already performed and for the accomplishment whereof they have Gods oath wherein he hath as I may say pawn'd his very being and the seal of the bloud of Christ Heb. 6.17 that being the bloud of the Covenant and he the Mediatour of the Covenant Heb. 12.24 2 Cor. 1.20 in whom all the promises are yea and amen 4. They have a propriety in the providences of God whereby whatsoever may hurt them is withheld from them not an hair of their head suffered to perish Mat. 10.30 and they though poor persecuted sick dying yet ever safe nay whereby whatever befals them shall be beneficiall to them every stone thrown at them made a precious stone every twig of every rod sanctified the issue of every dispensation made sweet and beautifull In a word whereby they are enabled to be and do and bear what-ever God either commands or imposeth and they relieved with what-ever may do or make them good 3. For the third how sutable and beneficiall a good God is to those who have a propriety in him John 4.24 1. He is a spirituall good drossie and earthy comforts sute not with a spirituall soul nor are they such food as the soul loveth Thy soul is no fitter for gold to be put into it than are thy bags to have grace put into them 2. He is a living good Jer. 10.5 The creature is a dead liveless lumpish unactive thing it may be said of it as 't is of an Idol it must be born because it cannot goe We rather uphold it than it upholdes us Like Baal it is not able to plead for it selfe It helps us not in distress of conscience the day of wrath Like Absaloms mule it goeth from under us and leaves us in our distresses but God relieves the soul and affords strengthning consolation Heb. 6.18 He is a present help in the needfull time of trouble and ever either preserves us from Psal 50.12 Isa 59.16 or sustains in adversity 3. He is an absolute independent good He is self-suficient If he be hungry he will not tell thee He depends no more upon the creature than the fountain upon the stream He is not hindred from helping us by any deficiencies of the creature he hath somtime complained that he hath had too many never that he hath had too few to
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
as the Angels Shall we there cease to be true substances This for their Essence 2. The consideration of the Office of angels follows and this the word Angels properly denotes Angelus nomen officii spiritus naturae Aug. in Psal 104. Luk. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuncii legati Mat. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex co quod est spiritus est ex eo quod agit angelus est Aug. ubi sup Mal. 3.1 Dan. 4.17 which is not a word expressing the nature but the office of angels and the words both in the Hebrew and Greek intend the same they importing messengers or such as are sent The word Angels or messengers is applyed in Scripture both to good and bad angels 1. To good angels most frequently who are those ministring spirits spoken of Heb. 1.14 and are in Scripture more commonly called by a name of office than of nature because God delights in their service and they themselves are more glad of obeying God than of their very being In regard of office that Christ himselfe accepted the name and is called the Angel of the Covenant They are by God sent forth for the good of his people Hence they are called watchers ministring spirits c. And for those who shall be the heirs of salvation they minister three wayes 1. In their life 1. By defending them from their enemies Their angels saith Christ always behold the face of my Father Matt. 18.10 Apoc. 12.7 2 Kin. 6.16 Psal 91.11 Dan. 10.20 Psal 34.7 Isai 37.36 Act. 12.23 Michael and his angels fought in defence of the Church and the prophet Elisha spake of the angels when he told his fearfull servant that there were more with them then against them The angels of the Lord pitch their tents about them that fear him An angel it was that slew the army of the Assyrians that delivered Peter out of prison as also preserved Lot 2. By comforting them Thus an angel encouraged Jacob Gen. 32.5 when he feared his brother Esau an angel it was who bid Mary not to fear Luk. 1.30 and who stood by Paul and bid him be of good chear Act. 27.24 when Daniel had fasted an prayed and angel it was who said O Daniel greatly beloved c. And afterward fear not Dan. 9.13 10.19 Luk. 22.43 Mat. 28.5 The women at the sepulchre meet with an angel who comforted them Yea an angel appeared unto Christ and strengthned him The servant comforted the master 3. By inciting and stirring them up to holinesse and in furthering their salvation they suggest nothing but what is agreeable to the will of God they can no more suggest a doctrine contrary to that which is revealed in the Scripture Gal. 1.8 Rev. 22.16 Act. 7.53 Gal. 3.19 Luk. 1.31 Act. 1.11 Rev. 19.10 Act. 8.26 Act. 10.5 Act. 12.7 than they can be accursed The law was revealed by the disposition of angels in respect of their service and attendance in the giving thereof by an angel was the incarnation of Christ foretold to the virgin and by a multitude of angels was it proclaimed afterward These instruct the Apostles concerning the coming of Christ to judgement and forbid the worshipping of themselves as idolatrous An Angel leads Philip to expound the Scripture to the Eunuch sets Peter at liberty to preach the Gospel bids Cornelius send for Peter to be instructed by him Act. 16.9 and prayes Paul to come over to Macedonia to help them namely by preaching the Gospel 2. In and after their death An angel strengthned Christ when he was in his great heavinesse of soul Angels conveyed the soul of Lazarus into Abrahams bosom Luk. 16.22 he who living was lick'd by dogs is now dead attended by angels The glorious angels are as forward to carry the souls of the faithfull to heaven as every one is to share in the bearing the body of a great prince to the grave The good angels in this work of conveying souls are thought to watch for prevention of the bad who alwayes seek to devour the Saints living and dying At the end of the world the angels shall be the glorious attendants of the great Judge shall cite all to appear and shall separate between the good and the bad gathering the elect from the four winds Mat. 24.31 from one end of the heaven to the other so that there shall not one be lost 2. The term Angels or Messengers is also in Scripture bestowed upon the wicked and unclean spirits Thus it s said Diodat Annot. Psal 78.49 1 Cor. 6.3 that God sent evill angels among the Egyptians and of this the Apostle speaks in that Scripture Know ye not that we shall judge the angels and 2 Pet. 2.4 He spared not the angels that sinn'd And these evil angels are imployed 1. In exercising the faithfull with tentations which God alwayes turns to their good Job 1. Luk. 22.31 these angels stir up terrors against the faithfull inwardly and troubles outwardly Satan sent his messenger to buffet Paul 2 Cor. 12.7 Apoc. 2.10 He casts the faithfull into prison He casts his fiery darts sometime tempting and alluring at other times affrighting and dismaying 2. In being the executioners of Gods displeasure against the wicked whom for their wickednesse 2 Cor. 4.4 Gal. 3.1 God delivers up to these wicked angels to blind harden and bewitch them with sin and then to drive them to despair for sin Satan imployes them as slaves in the basest of work and rewards them as slaves with the smartest of stripes often in this life as in the case of Saul and Judas and Abimilech alwayes after it both by dragging away those soules to punishment who have followed him in sin and by being a tormentor afterward of those of whom first he was the tempter OBSERVATIONS 1. Observ 1. How glorious a majesty is the God of Angels If the lowest of earthly creatures if a spire of grasse a worme an ant speak his wisdome and power how much more do those glorious spirits who excell in strength and understanding How pure and simple a being is that God who is the father of all these spirits How glorious he whom angels adore and before whom principalities fall down How strong is he who with one word of his mouth made so many thousands of those angels one of whom overthrew an hundred fourscore and five thousand men in one night How wise he who is the father of all that light which angels have and which is but one ray of his sun Infinitely greater is the disproportion between one God and all the angels than between all those glorious hosts and the least ant upon the molehill How can that king of glory want forces who hath such a militia so many thousands of such Chariots to ride upon Psal 68.7 such a heavenly host as all the millions of angels Wonder O man that this Majesty who is furnish'd with the attendance of angels should