protection over Christ Thou art sure not to fall therefore neglect means cast thy self upon danger Mat. 4. 9 10. You learn this Doctrine from the Devil Thou mayst do what thou lift thou art sure to be safe 't is the Devils Divinity Again 'T is against the nature of this assurance he that hath tasted Gods love in Gods way cannot reason so A child that hath a good father that will not see him perish shall he waste and embezzle his estate he careth not how A wicked child may presume thus of his father though it be very disingenuous because of his natural interest and relation to his father the kindness which he expecteth is not built upon moral choyce but nature but a child of God cannot because he cannot grow up to this certainty but in the exercise of grace 't is begoten and nourished by godly exercises and the thing it self implyeth a contradiction this were to fall away because we cannot fall away You may as soon say that the fire should make a man freeze with cold as that certainty of perseverance in grace should make us do actions contrary to grace Again We do not say that a Beleever is so sure of his conservation in a state of grace as that he needeth not to be wary and jealous of himself 1 Cor. 10. 12. Let him that standeth take heed lest he fall There is a fear of Caution as well as a fear of diffidence and distrust and there is a great deal of difference between weakening the security of the flesh and our confidence in Christ None more apt to suspect themselves then they that are most sure in God lest by improvidence and unwatchfulness they should yeild to corruption Christ had prayed that Peters faith might not fail yet together with the other Apostles he biddeth him Watch Luke 22. 40 and 46. The fear of God is a preserving grace and taken into the Covenant Jer. 32. 40. I will put my fear into their hearts and they shall not depart from me This is a fear which will stand with faith and certainty 't is a fruit of the same spirit and doth not hinder assurance but guard it 't is a fear that maketh us watchful against all occasions to sin and spiritual distempers that we may not give offence to God as an ingenuous man that hath an inheritance passed over to him by his friend in Court is careful not to offend him Again This certainty of our standing in grace doth not exclude prayer Luke 22. 46. Watch and pray that ye enter not into temptation Perseverance is Gods gift and it must be sought in Gods way by Christs intercession to preserve the Majesty of God and by our prayers that we may constantly profess our dependance upon God and renew our acquaintance with him besides by asking blessings in prayer we are the more warned of our duty 't is a means to keep us gracious and holy As those that converse often with Kings had need be decently clad and go neat in their apparel so he that speaketh often to God is bound to be more holy that he may be the more acceptable to him Again 'T is not a discontinued but a constant perseverance that we plead for not as if an elect person could be quite driven out of the state of grace though he be saved at length he cannot fall totus a toto in totum the whole man with full consent from all grace and godliness he may sin foully but not fall off totally no more then finally there is something that remaineth a seed an unction a root in a dry ground that will bud and scent again Briefly true grace shall never utterly be lost though it be much weakened but in the use of means it shall constantly be preserved to eternal life Once more and I have done with the state of the Question God doth not only require the condition of standing or continuing in the exercise of grace but give it infallibly The Precepts of the Covenant of Grace are also Promises Heb. 8. 10. This is the Covenant that I will make with the house of Israel c. where all the Articles carry the form of Promises God undertaketh to fulfil our part in us when we submit to the Covenant So Jer. 32. 40. I will put my fear into their hearts c. If there be any breach it must be from our departing from God or Gods departing from us Now God never departeth his Love never permitteth him to repent of giving his fear and putting his grace into our hearts but all the fear is of our departing from God So some say God will not depart from us if we be not wanting to our selves And Bernard observed that our own flesh is not mentioned Rom. 8. What shall separate us from God c. Soli eum deserere possumus propriâ voluntate our own will may separate us and withdraw us from God And the Remonstrants Though God doth not repent doni dati of what he hath given yet we may repent doni accepti retenti of what we have received and grow weary of the service of God But all is answered by Gods undertaking in the Covenant I will put my fear into their hearts that they shall not depart from me He will give faith and love and fear bestow and continue such Graces as dispose the Soul to Perseverance Secondly The Grounds of Certainty by which it may appear that we shall be preserved in that state of grace unto which we are called in Jesus Christ The Grounds are many put them all together and you may easily spell out of them the Perseverance of the Saints 1. There are some grounds on God the Fathers part there is his everlasting Love and alsufficient Power His everlasting Love God doth not love for a fit but for ever From everlasting to everlasting Psal 103. 17. before the world was and when the world is no more Gods Love is not founded upon any temporal accident but on his own Counsel in which there can be no change because the same reasons that moved him to choose at first continue for ever God never repented in time of what he purposed before all time Rom. 11. 29. His gifts and calling are without repentance By gifts he meaneth such as are proper to the Elect and by calling effectual calling such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his eternal Purpose of these he never repents The fruits of repentance in men are shame and sorrow now God is never ashamed of his choyce nor sorry for his choyce so as to wish it undone And then the other ground is his alsufficient Power Almightiness is engaged in the preservation of grace by his eternal Love and Will John 10. 28 29. Can they pluck Christ from the Throne are they stronger then Christs Father 2. There are grounds on Christs part his everlasting Merit and close Vnion between him and us and constant Intercession For his
worship to our selves 3. Take heed of letting love degenerate into compliance there is the Bond of the Spirit and there is an unequal yoke there are Wards of love and the Chain of Antichristian interests and you must be careful to make distinction Isa 54. 15. They shall gather together but not by me There are evil mixtures and confederacies that are not of God which you must beware of lest by joyning with men you break with God and turn love into compliance The Image was crumbled to pieces where the toes were mixt of iron and clay Dan. 2. Love may forbear the profession of some truths there is an having faith to our selves but must not yeeld to error 4. There are some so vile that they will scarce come within the circuit of our Christian respect such as are the open Enemies of Christ and hold things destructive to the foundation of Religion John 2. Ep. 10. If any one bring not this Doctrine bid him not God-speed Vile wretches must know the ill sense the Church hath of their practises Elisha would not have looked upon Joram had it not been for Jehosaphat 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ or run into damnable errors 't is a compliance to shew them any countenance Thus for the compellation 2. The next circumstance in the occasion is at stification of the greatness of his love and care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I gave all diligence he speaketh as if it were his whole care and thought to be helpful to their faith and therefore did watch every occasion He addeth to write to you that 's a further testimony of his love that he would think of them absent to write when he could not speak to them So that here are two things 1. The greatness of his love 2. The way of expressing it by writing From the first I gave all diligence observe That offices of love are most commendable when they are dispensed with care and diligence 'T is not enough to do good but we must do good with labour and care and diligence See Tit. 3. 14. Let ours also learn to maintain good works in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch our good works hunt out occaons So Heb. 10. 24. Consider one another to provoke to love and good works 'T is not enough to admonish one another but we must consider study one anothers tempers that we may be most useful in a â—â—â— of spiritual communion So Rom. 12. 17. providing for â—â—ings 〈…〉 in the sight of God â—nâ— men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catering contriving as carnal men do for their lusts Rom. 13 14. So for Ministers 't is not enough for them to press that wherein they are most versed or what cometh next to hand but to study what will most conduce to the ends of their Ministerie with such a People study to approve thy self a good workman c. Well then try your Christian respects by it the Spirit is most pure not only when you do good but when you do it with care and diligence wicked men may stumble upon good but they do not study to do good common Spirits are moved to pray but they do not watch unto prayer Eph. 6. 17. that is make it their care to keep their hearts in order and expresly to suit their prayer to their present necessities many may do that which is useful to the Church but they do not watch opportunities and make it their design to be serviceable Again let no care be grievous to you so you may do good I am willing to spend my self and to be spent for you 2 Cor 12. 15. We cannot be wasted in a better imployment so we shine no matter though we burn down to the Socket or like Silk-worms die in our work Phil. 2. 17. If I be offered upon the Sacrifice of your Faith I rejoyce with you c. The greatest pains and care even to a maceration of our selves should not be unpleasing to a gracious heart certainly this is an expression will shame us I gave all diligence he sought all opportunities when we will not take them Love will put us upon searching out and devising wayes of doing good 2. This love he would express by writing when he could not come to them Holy men take all opportunities to do good present or absent they are still mindful of the Saints and write when they cannot speak As Ambrose alludeth to Zecharias writing when he was stricken dumb A man would think that absence were a fair excuse a writ of ease served upon us by Providence yet godly men cannot be so satisfied but all helps to promote the common benefits a willing mind will never want an opportunity and they that have an heart will be sure to find an occasion they give all diligence to promote others welfare and therefore use all means take all occasions Which sheweth first how far they are from this temper that do nothing but by constraint A ready mind is a special qualification in an Elder 1 Pet. 5. 2. and a sure note of our reward 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls every thing is done grudgingly 'T is Pauls advice Be instent in season and out of season 2 Tim. 4. 2. not only at such seasons as are fairly offered but where corruption and laziness would plead an excuse Christ discoursed with the woman at the Well when weary John 4. We have but a little while to live in the world and we know not how soon we may be taken off from our usefulness that was Peters motive to write 2 Pet. 1. 12 13. 2. This sheweth their sottishness that are not careful to redeem opportunities for themselves Jude is studying which way to promote the salvation of others and many do not look to the state and welfare of their own souls Again observe That uniting is a great help to promote the common Salvation By this means we speak to the absent to posterity and by this means are the Oracles of God preserved in publick Records which otherwise were in danger of being corrupted if stil left to the uncertainty of verbal tradition By this means are errours more publickly confuted a testimony against them transmitted to future ages Speech is more transient but writing remaineth so Christ telleth the Apostles that they should bring forth fruit and their fruit should remain John 15. 16. Apostolical Doctrine being committed to writing remaineth as a constant rule of faith and manners and by the publick Explications of the Church left upon record we come to understand the Dispensations of God to every age what measures of light they enjoyed how the truths of God were opposed how vindicated Finally by writing the streams of salvation are conveyed into every family as a common fountain by so many pipes and conveyances
Christ we may walk with him Col. 2. 6 motion and opperation followeth life he that made thee without thee will not save thee without thee From the other interpretation of the word your selves that is one another Observe that Mutual conference is a means of perseverance Solomon saith Eccles 4. 10. When two lye together they have heat surely good company preserveth and keepeth up our warmth and vigor as a remedy against Apostacy spiritual communion and conference is often pressed see Hebr. 3. 13. and Hebr. 10. 24 25. When Gods people did oftner meet and confer together there was more life in them Next to conference prayer is required note thence That prayer is a means of establishment We are kept by Gods Power and Gods Power is set a work by prayer this is the breath that keepeth in the fire men that neglect prayer finde sensible decays when they suspected some distemper upon Jobs spirit they charge him with the neglect of prayer Job 15. 4. surely thou restrainest prayer no wonder if men grow unsavory worldly voluptuous when they let days go and weeks go and God never heareth from them 8. Then we pray aright when we pray in the holy Ghost this concurrence is necessary both with respect to acceptance and assistance 1. With respect to acceptance God will own nothing in prayer but what cometh from his spirit any other voice is strange and barbarous to him Rom. 8. 27. He knoweth the mind of the spirit because he maketh intercession for the Saints according to the will of God the Lord delighteth noâ— in the flaunting of pates and the unsavory belchâ—â— and eructations of an humane Spirit the tunâ—able cadency of words is buâ—an empty ring in Gods ears the Psalmist saith Psal 19 2. Let my prayâ—r be set forth before thee as â—ncense Now the Censers were to be kindled with holy fire before the smoak went up the coal wherewith we are kindled must be taken from the Altar not from a common hearth and then our prayer goeth up as incense Gods course is to prepare the heart and then to grant the request Psal 10. 17. Thou wâ—lt prepare their hearts and cause thine ear to hear surely Gods ear will be opened if our hearts be opened when he himself sets us a work we need not doubt of audience fire from Heaven to consume the sacrifice was the solemn token of acceptance heretofore fire from Heaven is the token still even an holy ardor wrought in us by the Spirit 2. In point of assistance prayer is a work too hard for us we can â—abble of our selves but we cannot pray without the Holy Ghost we can put words into prayer but 't is he Spirit puts affections without which 't is but a little cold prattle and spiritless talk our necessities may sharpen our prayers but they cannot enliven our prayers a carhal man may feel the impulsions of a natural fervency and so cry unto God as the young Ravens cry unto him and in all creatures there is a desire of relief the â—ude Mariners in the tempest were very earnest Jonah 1. 6. but now gracious affection is quite another thing than this natural fervency there may be cold and raw wishes after grace but not serious volitions and spiritual desires these we must have from the Holy Ghost surely if we did consider what prayer is we should see the need of this assistance 't is a work which will cost us travel of heart Acts 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is expressed by striving Rom. 15. 30. Strive with me in prayers and Col. 4. 12. Labouring for you â—ervently in prayers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a striving with God himself and then there is no setting upon God but by his own strength this was figured in Jacobs wrestling Gen. 32. 25. to the end which is explained Hosea 12. 4. Yea he had power over the Angel and prevailed yea he wept and made supplication the party that Jacob wrestled with is called a man an Angel and God a man for the shape and form assumed an Angel to note the second person who is the Messenger of the Covenant and God Gen. 32. 30. 'T was such an Angel as blessed him which is proper to God now in the assumed body Jacob wrestled with him which was symbolical the Prophet referreth it to his Prayers but how is it said he could not prevail against Jacob With a blast of his mouth he might have confounded him and it had been as easie for him to maim and destroy every joynt as to make him halt and same of one thigh I answer he could not because he would not he gave out but such a measure of strength to the body assumed and the Lord did wrestle both in and against Jacob in Jacobo Deus est seipso fortior he wrestleth against us with his left hand and strengtheneth us with his right so that Gods power prevaileth over himself all this is spoken to shew what need we have of a divine power when we strive with God But now what is it to pray in the Holy Ghost I shall answer it in a word the Spirit helpeth us in prayer in a way of gifts or graces in a way of gifts that the heart may not be bound up and that we may have necessary words to give vent to affections Adam maimed us both as to gifts as well as graces and therefore that our supplies in Christ may be answerable the Spirit bestoweth upon us the gift of prayer that we may inlarge our selves to God on all oncasions this gift was either extraordinary and proper to the first times of the Gospel when they were able of a sudden to dictate a prayer in a strange Language which they had never learned so 't is said 1 Cor. 14. 15. I will pray with the Spirit and with understanding also Many did pray with the Spirit that is made use of this gift but to the neglect of edifying they did not pray so as they might be understood by the Hearers Now saith the Apostle I would use the gift but to edification so as the understanding of the Auditory may go along with me 2. The ordinary gift of the Spirit is that special dexterity whereby men are able to put their meaning into apt words 't is not of such a miraculous infusion and so wonderful in its self as the former because it dependeth much upon the temper and suitable constitution of the body and is much bettered by industry hearing reading meditation conference c. As all other ordinary habits are but such a gift there is in the Church as we find by plain experience many mens tongues being as the pen of a ready Writer Psal 45. 1. All miraculous gifts are now turned into ordinary gifts somewhat like them as discerning of Spirits into a sagacity and caâ—telous prudence gifts of tongues into a special dexterity that
way and gifts of healing into skill in physickâ— so straying with the spirit into readiness of utterance and freedom of speech Now though we we are to covet the best gifts and strive after them yet we must be contented with our measures Sometimes this gift is given to carnal men because of their service in the Church gifts are for the body they may have great abilities to pray and preach and may be carried on with full gales of outward assistance Usually 't is given unto men according to their constitution and natural receptivity all cannot expect a like quickness and inlargement of speech in the Pen-men of Scripture you may observe a difference of character and stile according to their temper and education though there assistance as to words was also infallible Isâ—y writeth in a courtly stile and Jeremiah in a priestly and Amos his manner of speech relisheth of his calling in the new Testament John is Seraphical Paul argumentative and Peter writeth in a milky sweet middle-way c. 2. There is the gracious assistance of the holy Ghost now this is either Habitual or Actual 1. Habitual grace is necessary to prayer Zech. 12. 10. I will pour upon them a spirit of grace and supplications where there is grace there will be supplications as soon as we are new born we fall a crying Behold he prayeth Acts. 9. 11. is the first news we hear of Paul after his conversion prayer is a kindly duty to the new creature things of â—n airy and fiery nature a little thing will carry them upward 〈…〉 their natural motion and tendency the regenerate are easily drawn into Gods presence 't is the vent and utterance by which we discover the impression that is upon us the Priests were to wash in the great lâ—vour before they went to thâ— Altar we are wâ—shed in the lavor of regeneration and renewed by the holy Ghost and so made fit to offer spiritual sacrifices acceptable to God by Jesus Christ 2. There is actual help and assistance which we have from the spirit though a man be regenerate yet he cannot pray as he ought unless we be still moved and assisted by the holy Ghost this is continual for we soon work out the strength which we have received Now these actual motions do either concern the time of prayer or the matter and the manner of it 1. The time of pâ—ayer the spirit suggesteth the fittest seasons he that searcheth out the deep things of God knoweth the acceptable times Psal 32. 6. and accordingly giveth notice to the heart by setting it a work in serious addresses to God Psal 27. 8. Thou saidst seek ye my face and my heart said thy face Lord will I seek god speaketh to us by holy motions and the impulsions of his grace and we answer God by a ready obedience 't is the worst scorn we can put upon one whom we hate when we deny to speak with him when he sendeth for us by these motions we are invited to come and confer with God do not say I am not at leasure I would not have this interpreted as if every motion to prayer were from the spirit 't is possible Satan may oppress an anxious soul with the tyranny of unreasonable impulsions to duty I only understand such motions as are regular and according to the word neither would I again be so understood as if God were never to be called upon or we were never to pray but when the spirit moveth us that 's one of the carnal fancies of many wretches now no no God must have his dayly acknowledgment give us this day our dayly bread but my meaning is that such a season when we are so strongly moved by the spirit of God should not be neglected 2. Thy matter of prayer is suggested by the holy Ghost let a man alone and he will soon run into a temptation and cry for that which it were cruelty in God to give him therefore the direction of the holy Ghost is necessary that we may not ask a scorpion instead of a fish and a stone instead of bread Rom. 8. 27 He maketh intercession for the Saints according to the will of God We take counsel of our lusts and interests when we are left to our own private spirit and so would have God to be a Minister of our carnal desires and would engage him in our quarrels and private revenges or else ask meat for our lusts now the holy Ghost teacheth us to ask not only what is lawful but what is expedient for us that so the will of God may take place before our inclinations 3. For the manner in every moral action the manner of working is a chief circumstance a man may sin in doing good but not in doing well now in prayer where we have immediately to do with God we should take great heed in what manner we come to him the right manner is when we come with affection with confidence with reverence 1. With affection 't is the holy Ghost set us a groaning Rom. 8. 26. He maketh intercession for the Saints with such sighs and groans as cannot be uttered words are but the outside of prayer sighs and groans are the language which God will understand and these are the prayers which the holy Ghost maketh for us and in us we learn to mourn from the Turtle from him that descended in the form of a Dove he draweth sighs from the heart and tears from the eyes parts may furnish us with eloquence but the spirit giveth affection that earnest reaching forth of soul that holy importunity that spiritual violence 't is all of his working many a prayer is neatly ordered and tunably delivered but this artifice of words smelleth of the man then it savoreth of the holy Ghost when there is life and power in it and the poor supplicant sets himself to wrestle with God as if he would overcome him by his own strength 2. With confidence when we come in a child-like manner and call God father Rom. 8. 16. We have received the Spirit of adoption whereby we cry Abba Father Usually we do not minde this part of the Spirits help in Prayer we look to gifts and inlargements but not to this child-like confidence that we maybe able to cal God father without blasphemy and reproach t is an easie matter to language it with our mouths but to have the sense of our adoption in our hearts is a difficult thing sometimes the Spirit witnesseth it more explicetly by expressions as if it were said when we go to prayer Be of good cheer thy sins are pardoned God is thy God at other times by impressions or more secret instincts if not by working child like confidence yet child like affection optando si non affirmando that we may call God Father by option and choise if not by direct affirmation or a clear sense of our adoption 2. With reverence that we may be serious and awful God is
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
be cleansed as to sanctifie signifieth to separate so there is a difference between them and others and as it signifieth to cleanse so there is a difference between them and themselves They differ from others because they are a people set apart to act and live for God they trade for God eat for God drink for God more or less all is for Gods glory and so are a distinct company from the men of the world who are meerly swayed by their own interests a company that meerly act for themselves in all that they do And then there is a difference between them and themselves for Sanctification is the cleansing of a thing that was once filthy 1 Cor. 6. 11. Such were some of you but now ye are washed but now ye are sanctified in the Name of the Lord Iesus and by the Spirit of our God they are not the same men they were before We all come into the world polluted with the stain of sin which is purged and done away by degrees and at death wholly and never before When Christ cometh to bring us to God as the fruits of his Purchase then we are without spot and blemish Ephes 5. 26. The Papists cavil â—â—â— trifle when they argue from that place that either we must grant a perfection in this life or a purgation after death or how else cometh the Soul to be without spot and blemish I answer That place asserts the thing to the comfort of the Elect that once they shall get rid of the filthy spots of sin but for the time most probably in the moment of expiring As the Soul in the very moment wherein it is joyned to the body becometh sinful so in the moment wherein it leaveth the body 't is sanctified and presented by Christ to God as many pious Souls breathe out their last with the profession of this hope Then we shall be cleansed indeed now the work is in fieri 't is a doing The work of grace for the present consists in rubbing away the old filth and weakening original corruption more and more as also in washing off the new defilement which we contract every day by conversing in the world See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himself but after his return by treading on the ground again staineth his feet and needeth another washing of his feet at least So by conversing in the world there are stains and spots contracted which must always be washed off by dayly repentance besides our general bathing at first conversion or regeneration I have no more to say to this cleansing work but only this That it is not meerly like the washing off of spots but like the purging of sick matter or ill humors out of the body it is a work done with much reluctation of corrupt nature and therefore it is expressed by subduing our iniquities Micab 7. 19. In outward filthiness there is no actual resistance as there is in sin But to speak now of the positive work or the decking and adorning the Soul with grace As the Priests under the Law when they came to minister before the Lord were not only washed in the great Lavor but adorned with gorgeous apparel So to be sanctified is more then to be purified for besides the expulsion of sin there is an infusion of grace a disposition wrought clean contrary to what we had before therefore called a new heart and a new spirit see Ezek. 36. 25 26 27. from whence also there sloweth newness of life and conversation there is a new heart or conformity to Gods Nature and a new life or conformity to Gods Will The pattern of that Sanctification which is wrought in the heart is Gods Nature or Image 2 Pet. 1. 4. Ephes 4. 24. and the pattern of that Sanctification which is wrought in the life is Gods Law or revealed Will 1 Thef 4. 3. the one is our haâ—iâ—â—al holiness and the other our actual 1. For habitual Sanctification or that which is wrought in the heart I observe that it is through but not full there must be all grace and every faculty must be adorned with grace â—â— Thes 5. 23. The very God of peace sanctifie you wholly I pray God your whole spirit soul and body be preserved blameless until the coming of Iesus Christ All of man is made up of spirit soul and body that is the Theological distinction of the faculties the spirit that is the more rational and Angelical part of the soul understanding conscience will â—â—â—â—d then there is soul the lower part the more brutish and sensual affections and desires and then body the outward man the instrument of soul which needeth to be sanctified that is kept in a good order and frame that it may not rebel or disobey the motions of the better part You see then every faculty must be seasoned with the new nature this leaven must get into the whole lump the mind memory conscience will desires delights all must be brought into conformity to the Image of God And as every faculty must be sanctified so there must be every grace In Conversion there is introduced into the Soul a stock of truth and a frame of grace called in other terms the anointing 1 Iohn 2. 27. and the seed of God 1. Iohn 3. 1â— There is a stock of truth brought into the understanding to season that not that every one that is regenerate doth actually know all truths but there is a saving light and knowledg of things necessary they see enough to avoyd courses of damnation and to cleave to the ways of God and there is an inquisitiveness after truths and a suitableness to them when they are revealed they are teachable though actually ignorant there is something in their hearts that carryeth a cognation and proportion to every truth and claimeth kin of it when ever it is revealed And then there is a frame of grace for the mind is not only inlightened but the will and affections are sanctified and the heart inclined to choose the ways of God and to obey him when ever occasion is offered The habits of all grace are brought into the heart by Regeneration as original â—in containeth the seeds and habits of all sin though there be not explicite workings of all graces at that time yet they are introduced and make up one sincere bent of the Soul towards God called holiness in truth Eph. 4. 24. Thus you see the new creature doth not come out maimed the person sanctified hath all the parts of a new man not one member is wanting But now though this Sanctification be through yet it is not full and compleat for degrees every part is sanctified but every part is not wholly sanctified In the most gracious there is a double principle Hell and Heaven Adam and Iesus the flesh and the spirit the Law of the members and the Law of the mind such a medley and composition
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and
murmuring Job 1 23. as long as we can give thanks we will not be querulous but when we are disdainful of blessings and we say what no more Mal. 1. 2. the distemper is getting ground upon the soul 2. Affect rather to be good then great none murmur because of the smallness of grace that 's not their complaint but because of the lowness of their condition in the world a man that looketh after the increase of grace he can bless God for his outward decays 2 Cor. 4. 16. and look upon murmurings as worse then pains or losses those are afflictions these are sins So much for the first crime charged The next part of their Character is walking after their own lusts This is fitly subjoined to the former for lusts make men froward and hard to be pleased and the persons here described were exact Libertines making their lusts their rule and their law yea the most bruitish of all lusts the lusts of the flesh and therefore in Peter 't is 2 Pet. 2. 10. That walk after the flesh in the lust of uncleanness how portentous they were for impurities in this kind we told you before their walking after their lusts implyeth their giving up themselves to such a course contrary to all fear of God care of Laws or restraint of nature The Point is That 't is an Argument of ungodliness when men walk after their own lusts The Apostle appling the Prophesie of Enoch against ungodly men bringeth this as a part of the charge that they walk after their own lusts I shall enquire 1. What lusts are 2. What 't is to walk after their own lusts 3. Prove it to be a note of ungodliness 1. What lusts are This I have Answered elsewhere see my Comentary on James 1. 14. pag 105. and 106. for the present let it suffice to note that lust is either original or actual 1. It signifyeth our original pronnness to all that is evil James 1. 14. 2. Actual lust so it signifieth any evil motion of the heart that swerveth from the Law of God more especially our inordinate desires and inclinations to pleasures honours or profit sometimes they are called fleshly lusts 1 Pet. 2. 11. as carrying us out to the satisfaction of our bodily and bruitish appetites sometimes worldly lusts T it 2. 12. because they are stirred by worldly objects lusts are the fever of the soul unnatural heats transgressing the Laws of reason and bounds of Religion 2. What doth this walking imply 't is elsewhere expressed by serving divers lusts and pleasures Tit. 3. 3. and by fulfilling the desires of the flesh and the mind Ephes 2. 3. It noteth First a willing subjection to lust as a law or as a Master the one is implyed in walking after our lusts the other in serving our lusts when men do as they please and let their sensual heart give Law to the whole man a child of God may be overcome by his lusts but he doth not walk after them or serve them he may be foiled hut he doth not give over the combate and is still resisting striuing praying calling in the help of the spirit his soul suffereth a rape by lust there is not a plenary consent on his part 2. Customary practice and observance walking is a progressive motion and so implyeth mens course and the tenour of their lives a child of God his walking is in the spirit Gal. 5. 16. and doth not fulfil the lusts of the flesh but 't is a wicked mans work and employment 3. A fond indulgence they are so far from thwarting lusts that they provide contrive for them Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof they nourish their hearts fondle lust and make a wanton of it they do not crucifie it and set up a course of mortification against it Thirdly This is a note of unregeneracy or a state of ungodliness the Apostle describeth the natural state by this serving Tit. 3. 3. and this fulfilling Eph. 2. 3. and when the Holy Ghost doth derive the pride and folly of young men in giving themselves up to a course of lust and vanity he saith go walk in the way of thine own heart Eccles 11. 9. and the negative or privative work of regeneration is called a putting off the old man with his deceitful lusts Eph. 4. 22 and it standeth with good reason 1. Because they that walk after their lusts seek to cherish that which Christ came to destroy and so go about to defeat the Redeemer and to hinder him from obtaining his purpose in their hearts Christ came to destroy the works of the Devil 1 John 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unty and loosen those cords of vanity wherewith Satan hath bonnd us the works of the Devil are lies which are of his inspiring and cherishing John 8. 44. Ye are of your father the Devil and the lusts of your father ye will do Now when Christ cometh to lose these cords carnal men tye them the faster and therefore certainly are to be reckoned to the devil and not unto God every degree of service done to Satan is an act of treason and disloyalty to Christ therefore when men make it their work to fulfil their lust they renounce all allegiance to Christ 2. They that walk after their lusts have not taken the rule of the new creature upon them the new man hath another Master and another rule the renewed soul is not governed by lust but by the Law of God Gal 6. 16. it we have not changed our rule 't is a sign we have not changed our Master 3. They that walk after their lusts never felt the power of grace for the grace of God teacheth us to deny all ungodliness and worldly lusts Tit. 2. 11 12. how doth it teach us I Answer partly by diversion by acquainting us with better things in Christ Rom. 13. 14 Put ye on the Lord Jesus and make not provision for the lusts of the flesh love cannot lye idle in the soul the mind of man must have some oblectation and delight either love runneth out in lust or in respects to God either to heavenly or worldly things when we only savour the things of the flesh 't is a sign we never tasted how sweet God is in Christ 2. Partly by way of help and supply it planteth opposite principles and makes use of an opposite power it plants opposite principles a new nature that hath new desires and delights 2 Pet. 1. 4. and maketh use of an opposite power which is the spirit of God Rom. 8. 13. 3. Partly by way of argument grace out pleadeth lust it urgeth the unsuitableness of it to our condition see Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows Baptism implyeth a renunciation of sins 1 Pet 3. 21. 't is an answer to Gods demands Credis Credo ab renuncias Ab renuncio spondes spondeo Therefore he that
running and still moveth faster and faster look then to your first breaking off from God and remitting your watch and spiritual fervour 't is easier to crush the egg than to kill the serpent He that keepeth an house in constant repair prevents the ruine and fall of it stop every hole and chinck before the mischief spread further 4. Plead with thy heart the highest degree of love doth not answer the dignity of Christ nor the duty that we owe to him he is to be loved with all the Soul and all the heart and all the might 't is a disgrace to him to give him less surely he looketh to be much loved again who hath loved us so intirely and translated us out of darkness into marvelous light 5. In case of decay take the advice which the holy Ghost hath given you Rev. 2. 5. where three things are required 1. Consideration 2. Humiliation 3. Reformation 1. Consideration Remember whence thou art fallen ponder the case in examination we compare our selves and the Law together but in this recollection our selves and our selves together sadly consider then what a difference there is between thee and thy self recall former experiences and say as Job 29. 2. 3. Oh that I were as in moneths past in the dayes when God preserved me when his candle shined on my head or as the Churce Hosea 2. 7. It was better with me than now in our serious sequestration and retirements we should have such thoughts as these are I was wont to spend some time every day with God I remember when 't was a delight to me to think of him now I have no heart to pray or meditate no relish of communion with his blessed majesty 't was the joy of my Soul to be at an Ordinance the returns of the Sabbath were welcome to me but now what a weariness is it time was when I had sweet experiences and the graces of Gods Spirit were more lively in me but now all is dead and inefficacious time was when a vain thought was burdensome unto me but now I can away with sinful actions time was when the mispence of ordinary time was a grief unto my Soul now I can spend the Sabbath unprofitably and never be troubled c. Thus should you consider your estate 2. Humiliation intimated in the word repent 't is not enough to know your selves faln many are convinced of their collapsed and decayed estate but do not judg themselves for it in Gods presence go bewail it to God smite upon the thigh praying for pardon that 's the notion of the word repent here 't is not enough to repent of gross whoredom theft drunkenness we must repent also of the decayes of love the blind world thinketh we are to repent of nothing but what is publikely odious In friendship coldness is taken for a great injury go arraign thy self before God for growing cold in his Love and Service 3. Reformation do thy first works we must not spend the time in idle complaints many are sensible that do not repent some may repent that do not reform you must not be quiet till you recover your former station Christ puts Peter upon a trebble profession because of his trebble denyal John 21. 17. The next note is from the coupling of these two the love of God and looking for the mercy of Christ unto eternal life Thence observe That love to God will put us upon looking for Christs second coming when this mercy is to be dispensed to us See the like connection elsewhere 2 Thes 3 5. the Lord direct your hearts to the Love of God and the patient waiting for Christ. Two reasons may be given of it 1. Love allayeth fear 1 John 4. 17. 18. of whom should a Christian be afraid at that day of the Divel he is held in chains of darkness and judged by the Saints together with Christ of Christ Shall the members be afraid of their head the ransomed of their Redeemer the beloved of of their Saviour Oh but then he cometh as a Judg but 't is to plead their cause to right their wrongs to revenge their enemies to reward their services if he be then your Judg he hath ever been your Advocate hitherto and surely he that hath interceded for you will not condâ—mn you 2. Love quickeneth desire 2. Pet. 3. 12 Looking for and hastening the coming of the Lord. see Cant. 8 14. Rev. 22. 20 An Harlot would have her husband deferre his coming but a chast spouse thinketh he can never come soon enough they that go an whoring after the world neither dâ—sire Christs coming nor love his appearing but the Spirit of the Bride saith come they that love God look for it Phil. 3. 20. long for it 2 Tim 4. 8. they love his appearing corrupt nature saith depart Job 22. 14. but grace saith come the children of God would fain see him of whom they have heard so often and so much and of whose sweetness they have tasted they know him by hear-say and by spiritual experience but they would fain see his person This now informeth us what a difference there is between a child of God and wicked men they wish this day would never come and would be glad in their hearts to hear such news the thought of Christs coming is their burden and torment they have the spirit of the Divel in them art thou come to torment us before our time Matth. 8. 31. They cannot endure to hear or think of it if it might go by voices whether Christ should come or no would they give their voice this way and say Come Lord Jesus yea come quickly If Thiefs and Malefactors should have the liberty to chuse whither the Assizes should be kept or no would they ever fix it and look for and long for the time of its approach No no but a child of God is waiting and looking for this happy time But now here is an Objection are Christians alwayes in this frame What shall we say then to those weak ones that tremble at the thought of it for want of the assurance of Gods Love and the best Saints that do not alwayes feel such an actual inclination and strength of desire I answer the meanest Saint hath some inclination this way can a man desire that Christ should come into his heart and not come to Judgment Since comfort and reward is more naturally embraced than duty the first work of grace is to raise us up to this hope 1 Pet. 1. 3. but yet sometimes there may be a drowsiness and indisposition and then their lamps may not be kept burning Luc. 12. 35 36. The wise Virgins stept as well as the foolish Matth. 25. oftentimes they find themselves indisposed for his coming by careless carriage remission of their watch and scattering their Love to the Creature yea much of their old bâ—ndage may remain through the imperfection of their Love for his perfect love casteth out fear A wife
of Christ How durst thou that art a sinner look him in the face lay hold of Christ hope for glory Still the Call is our Warrant and Title If it should be asked of the guests that came in a wedding garment Friends how durst ye come hither and approach the presence chamber of the Kings son they might answer We were bidden to the wedding Mat. 22. So in Mat. 20. Why do not you go into the Vineyard their answer was No man hath hired us they had no calling Partly to give us encouragement We need not only leave to come to God by Christ but also quickening and encouragement for we are backward In other preferments there needeth nothing but leave for there men are forward enough but here guilt maketh us shy of God and God is forced to call and hollow after us By nature we are not only exiles but fugitives Before God banished Adam he first ran away from him he ran to the bushes and then God called him Adam where art thou Gen. 3. 9. How often doth God hollow after us in the Word before we return and come out of the bushes He maketh proclamation Isa 55. 1. Ho every one that thirsteth c. We are under spiritual bondage as the Israelites were in Egypt under corporal bondage and God sendeth again and again and out of very anguish of heart we will not beleeve him therefore he calleth and cryeth Sinners where are you why will you not return unto me Gods outward Call is managed by men and therefore it is very hard to perswade them to discern the voyce of God as Samuel would not be perswaded but that it was Eli called him when it was the Lord We think it to be the charity of the Minister and will not easily acknowledg a call from God and therefore do not only need leave but encouragement Partly because God will work in a way suitable to his own nature and ours fortiter suaviter strongly like himself and sweetly with respect to us and therefore he doth not only draw but call not only put forth the power of his Spirit but exhort and invite by the Word the efficacy of divine grace is conveyed this way more suitably to the nature of man There is grace offered in the Gospel and the Spirit compelleth to come in In all the Works of God there is some word by which his Power is educed and exercised In the Creation Let there be light c. At the Resurrection there is a Trump and the voyce of an Archangel Arise ye dead and come to Judgment In all Christs miraculous cures there are some words used Be thou clean and Be thou whole and Be thou opened and to Lazarus in the grave Christ useth words of ministerial excitation Lazarus come forth So in converting a sinner there is not only a secret power but a sweet call and invitation some word by which this power is conveyed and represented in a way suitable to our capacity For all these Reasons doth God work grace by calling Again Gods people are well stiled a called people because they are so many ways called from self to Christ from sin to holiness from misery to happiness and glory They are called from self to Christ Mat. 11. 28. Come unto me all ye that are heavy laden The main end of a call is to bring Christ and the Soul together every dispensation of God hath a voyce and God speaketh to us by Conscience by his Works by benefits by crosses but chiefly by his Word the application of which by the Spirit is as it were an awakening call but the chief call of God is by the voyce of the Gospel wherein the offers of grace are discovered to us Câ—me poor wearied Soul come to Christ and thou shalt find ease and comfort Again they are called from sin to holiness 1 Thes 4. 7. God hath not called us to uncleanness but to holiness though the immediate end of divine calling be faith yet the intermediate end is holiness as the ultimate end is glory Thus we are called out of Babylon into Sion from the Tents of Kedar into the Tents of Shem from nature to grace and the power of Satan into the Kingdom of God in short this call is a separation from uncleanness and all common and vile uses Again they are called from misery to happiness and glory from aliens to be friends from darkness to light 1 Pet. 2. 9. from being enemies to be reconciled from bastards to become sons from vessels of wrath to be heirs of Glory With respect to all these sorts of calling it is termed sometimes an high calling Phil. 3. 14. sometimes an holy calling 2 Tim. 1. 9. and sometimes an heavenly calling Heb. 3. 1. It is an high calling because of the honour and dignity of it it is no small matter to be children of God coheirs with Christ Kings and Priests to God Many are lifted up because they have born Offices and are called to high places in the world a Christian hath a calling more excellent he is called to be a Saint a spiritual King an holy Priest to God It is an holy calling because of the effect and purpose of it Mans calling may put dignity and honour upon us but it cannot infuse grace it may change our condition but not our hearts It is an heavenly calling because of the Author of it God by his Spirit and because of the aym of it the grace whereby we are called came from Heaven and its aym and tendency is to bring us thither see 1 Thes 2. 14. 2 Pet. 1. 3. Called us to glory and virtue c. We are first called to grace and then to Heaven first the sweet voyce saith Come unto me and then the great voyce Come up hither from self sin and the world we are called off that we may enjoy God in Christ for evermore You see the Reasons let us apply it now First It serveth to press us to harken to the Lords call Many are kept off by vanity and pleasures others by their own fears To the first sort I shall only represent the danger of neglecting Gods invitation and slighting a call Prov. 1. 25 26. Ye have set at nought my counsel therefore I will laugh at your calamity and mock when your fear cometh Gods wrath is never more terrible then when it is stirred up to avenge the quarrel of abused Mercy Men cannot endure that two things should be despised their anger or their kindness Nebuchadnezzar when he thought his anger despised he biddeth them heat the furnace seven times hotter and David when he thought his kindness despised threatened to cut off from Nabal every one that pissed against the wall Certainly the Lord taketh it ill when the renewed messages of his love are not regarded and that is the reason why where mercy is most free God is most quick and severe upon the refusal of it The Lambs wrath is most
plain that there I may talk with thee So Cant. 7. 11. Come my Beloved let us go forth into the fields c. Usually his first motions are to go aside and consider Christ is bashful before acquaintance and doth not speak to us in company but in private Did he ever thus invite you into secret places did he ever call thee by name speak so expresly to thy case as if he had said Here is mercy for thee comfort for thee here is thy portion First or last Gods children have such experiences There is a time of loves which they cannot forget at least a time wherein the Master of the Assemblies fastened a nail in their hearts Gods people are wont to talk how seasonably and yet how strangely Providence cast them upon such opportunities as David Psal 119. 93. I shall never forget thy Precepts for by them thou hast quickened me Oh I shall never forget such an Ordinance such a Sermon wherein the Lord was pleased to take notice of me and to speak to my heart Weak impressions are soon razed out but powerful effects of the Word leave a durable mark and character that cannot be defaced 3. The next Mark may be taken from the formal answer or correspondent act of the creature to the call of God for that is it which sealeth our Election for otherwise many be called but they are not chosen unless the heart be prevailed with to obey the call Yea the notion of Vocation in its full latitude implyeth not only Gods act but ours our answer to his call Christs sheep hear his voyce When Christ saith Mary she answereth Rabboni my Lord. Gods call is the offer of grace our answer is the accepting of grace offered there must be receiving as well as offering Vocation is not effectual unless it end in Vnion it is receiving that giveth us interest Joh. 1. 12. The Scriptures do every where imply and signifie this answerable act of the creature to the call of God God saith Seek ye my face and the Soul like a quick eccho Thy face Lord will I seek Psal 27. 8. So Ier. 3. 22. Return ye back-sliding children and I will heal you and then Behold we come unto thee for thou art the Lord our God The Soul is enabled to do that which it is exhorted to do God saith Come to Christ and the Soul saith Lord I come Well then is the call obeyed do you receive Christ for your Lord and Saviour The proper answer of the call is the consent and full purpose of the heart to take Christ for offering is the call and receiving is the answer Have you subscribed and consented to take Christ upon his own terms as the Prophet when he was to take a wife maketh an offer Hosea 3. I will be for thee and thou shalt be for me Are you content Christ will be for you in all his graces merits benefits if you will be for him in all your motions tendencies aims alas your hearts know that you are for your selves lusts interests c. 4. Again You may know your calling by the concomitant dispositions of the Soul that go along with such a return and answer Where ever Christ is received he is received with worthy and suitable affections these are most notable 1. Godly sorrow Ier. 31. 9. They shall come with weeping and supplication and I will lead them It is spoken of the Jews conversion when God cometh to lead them they shall bewail their hardness of heart and unbelief Such kind of workings there are in the heart of every returning sinner as that God should look upon such a worthloss creature as I am that have all this while gainsayed and stood out many an invitation that ever God should care for such a vile and stubborn wretch seek to reclaim such a wayward heart Usually there are such mournful and self-humbling reflections that get the start of faith and comfort and do more sensibly bewray themselves Never did any child of God get home to him but smiting on the thigh Ier. 31. 18. and complaining of themselves before they could take comfort in God 2. Holy wonder which ariseth from comparing their own wretchedness with Gods rich mercy in Christ and therefore the Apostle saith 1 Pet. 2. 9. Who hath called us out of darkness into his marvelous light implying that Gods grace is most wonderful at first conversion as light is to a man that cometh out of a dungeon woful darkness maketh it marvelous light In this change there is nothing but what is wonderful both the sweetness and the power of that grace by which it is wrought The sweetness of grace When God came to offer Abraham the grace of the Covenant he fell upon his face Gen. 17. 3. in an humble adoration and reverence The power of grace If Peter wondered at his deliverance by the Angel out of that strong Prison we have much more cause to wonder that the yoke is broken and that we are set free by Christ the sweet effects of this grace cause wonder The peace of God which passeth all understanding c. 3. A free resolution and confidence come what ever cometh they will obey God As Abraham being called obeyed God not knowing whither he went Heb. 11. 8. So when they have a warrant they will make adventures of faith though they know not the success as Peter would cast out the net at Christs command though there were little likelyhood of taking fish Howbeit at thy command c. Luke 5. 5. So it is unlikely God will receive me to grace yet I will adventure I know not what will come of it Where Faith is sensible of a Command it doth not dispute a duty but accomplish it The Spirit speaketh to the Soul as the Disciples did to the blind man Mark 10. 49. Be of good comfort rise because the Master calleth thee I instance in these dispositions because they are most sensible 5. It may be evidenced by the fruits and effects of a call the call inferreth a change of the former estate both in heart and life 1. There will be a change in the whole heart In the mind and judgment there the activity of the new nature is first discovered Ephes 4. 23. Renewed in the spirit of the mind in that which is most intimate and excellent there In our discourse and reason all the discourses debates purposes and cares of the Soul will be to please God The mind is made a forge for holy uses wherein to debate and contrive how to carry on the work of grace how to glorifie God in our relations concernments certainly this will be found in all those that are called and converted So in the will and affections there will be a constant inclination towards God as the chiefest good Psal 19. 57. Thou art my portion O Lord I have said that I w'll keep thy Words The Soul is resolved there is a decree issued forth in that behalf to
are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
heart be opprest with sins in the mean time and be not upright with God 1 Cor. 13. 1. Though I speak with the tongues of men and Angels and have not charity I am become but as a sounding Brass and tinkling Cymbal Though you can speak of the things of God with much enlargement and affection pray sweetly all is but as tinkling with God if there be not saving grace It is a great evidence that we are such as the Apostle speaketh of when the affection doth not answer the expression of a duty nor the life our knowledg and gifts have not a proportionable influence upon practise So much for that Point Having spoken of the State I come now to speak of the Author of it God the Father But why is it so distinctly attributed to the Father is not Christ our Sanctification 1 Cor. 1. 30. and is it not called the Sanctification of the Spirit 2 Thes 2. 14. The Answer shall draw out the strength of the phrase in these Propositions 1. It is true that the whole Trinity one way or other concurreth to the work of holiness those works ad extra are indivisa common to all the Persons the Father sanctifieth the Son sanctifieth and the Holy Ghost sanctifieth the same may be said of preserving and calling 2. Though all work joyntly yet there are distinct personal operations by which they make way for the glory of each other the love of the Father for the glory of the Son and the glory of the Son for the power of the Spirit See how the Scripture followeth these things You shall find first that no man cometh to the Son but from the Father by Election Iohn 6. 37. All that the Father giveth shall come to me so vers 65. No man cometh unto me unless it be given him of my Father Look again and you shall find that no man cometh to the Father from the bondage of sin and Satan but by the Son through his Redemption and Mediation John 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me Again you shall see no man is united to the Son but by the Holy Ghost who worketh in those whom the Father did choose and the Son redeem and therefore the Sanctification of the Spirit is as necessary as the Blood of Jesus 1 Pet. 1. 2. So that you see all have their distinct work the Inchoation is from the Father the Dispensation by the Son and the Consummation by the Spirit from the Father in the Son and through the Spirit there is Gods choyce Christs purchase and the Spirits application all are joyned in one Verse for indeed they must not be severed even in the place last alledged 1 Pet. 1. 2. 3. Because the first distinct operation is the Fathers therefore the whole work in Scripture is often ascribed to him he is said to justifie The Iustifier of them that beleeve in Iesus Rom. 3. 26. So he is said elsewhere to purge Iohn 15. 1 2. I am the Vine and my Father is the Husbandman he purgeth it that it may bring forth more fruit All dependeth upon the decree of his love Christ doth not work upon a person unless he be given to him by the Father and therefore he being first in order and operation the whole work is made his work Sanctified in God the Father Observe That Sanctification is Gods work wrought in us by the Father To cleanse the heart is beyond the power of the creature it can no more make it self holy then make its self to be We could defile our selves but we cannot cleanse our selves as the sheep can go astray of its self but it can never return to the fold without the shepherds care and help Lusts are too hard for us and so are the duties of obedience God that gave us his Image at first must again plant it in the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman We are his workmanship in Christ Ephes 2. 10. God taketh it to be his Prerogative Levit. 21. 8. I am the Lord that sanctifieth thee Grace is his immediate creature Mans will contributeth nothing to the work but resistance and rebellion and outward means work not unless God put in with them else why should the same Word preached by the same Minister work in some and harden others all the difference ariseth from Gods grace which acteth according to pleasure Well then 1. Let us wait upon God till the work be accomplished Our wills are obstinate and perverse but God never made a creature too hard for himself he is able to do this thing for us and 't is our comfort we have such a God to go to The Heathens that groped and felt after God were to seek of a power to quell their lusts and therefore were put upon sad remedies whereas all is made easie to you in the power of God through Christ Crates gave this advice to one that came to him to know how he should subdue the lust of uncleanness he answered that he should either famish himself or hang himself they knew no remedy but offering violence to Nature or else death and despair Democritus blinded himself because he could not look upon women without lusting after them Now God teacheth us to put out the eye of our lust not of our bodies Bless God that you know whose work it is and to whom to go for Sanctification 2 Vse Praise the Lord when ever this work is accomplished Not I but grace it must not be ascribed to our works or to any power that is in our selves but to Gods mercy Christs merits and the Spirits efficacy There is Gods grant To her it was granted to be covered with fine linnen the righteousness of the Saints Rev. 19. 18. God the Father giveth leave or issueth forth an Authentick Act and Decree in the Court of Heaven as Esther by the grant of the King was supplyed out of the Kings Wardrobe Then there is Christs merit the stream wherein we are washed floweth out of Christs own heart 1 John 1. 7. The Blood of Christ cleanseth us from all sin Then there is the Spirits efficacy no less power will vanquish the proud heart of man 'T is notable that grace is expressed not only by the notion of Creation which is a making things out of nothing but also by Victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist and hinder but in man there is besides a death of sin a life of resistance against grace therefore Sanctification must entirely be ascribed to God we deserve it not it cometh from the Fathers good-will and Christs merit we work iâ— not 't is accomplished by the power of the Holy Ghost Again observe That though the work of grace be immediately
Merit see Heb. 9. 12. He is entered into the holy place having obtained an eternal Redemption for us Legal expiations did but last from year to year but Christs merit for ever and ever his Redemption is eternal not only as 't is of use in all ages of the Church but in respect of every particular Saint those who are once redeemed by Christ they are not redeemed for a time so as to fall away again that would argue that the virtue of Christs Blood were spent and could preserve them no longer but they are for ever kept to Salvation So Heb. 10. 14. By one offering he hath perfected for ever them that are sanctified He hath not only purchased a possibility of Salvation but all that we need to our full perfection 't is not for a certain time but for ever Then there is a close Vnion between him and us this is the notion of the Text preserved in Christ Look as 't is impossible to sever the leaven and the dough when they are once mingled and kneaded together so Christ and a Beleever when they are united together there is no parting more Can Christs mystical Body be maimed or lose a joynt Then his constant Intercession that 's another ground a Copy of which we have in the 17 of John where he saith Keep them through thy Name c. and Keep them from the evil c. See Heb. 7. 25. He is able to save to the uttermost those that come to God by him for he liveth for ever to make Intercession for them He is interceding with God that the merit of his death may be applyed to us and what 's that Salvation to the uttermost or to the end The heirs of Salvation need not fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the heritage to them he also is the Executor he liveth for ever to see his own Will executed he dyed once to make the Testament and he liveth for ever to see it made good when ever we are in danger he is intreating his Father for supports and assistances of grace 3. On the Spirits part there is a continued influence so as to maintain the essence and seed of grace The Fathers love is continued by the merit of Christ that he may not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our hearts faith fear love and other graces at first but he maintaineth and keepeth them that the fire may never go out Our hearts are his temple and he doth not love to leave his dwelling place And besides in the Oeconomy of Salvation 't is his Office to glorifie Christ as his Vicegerent and to be our Comforter therefore with respect to the honour of Christ and the comfort of Beleevers he preserveth and maintaineth that grace that is once really wrought in our hearts To preserve the glory of Christ thus Christ you know hath received a Charge from the Father to lose nothing John 6. 39. neither body nor soul nothing that belongeth to an elect person Now that he may be true to his trust he sendeth the Spirit as his Deputy or Executor that his Merit may be fully applyed 'T is for the honour of Christ that where ever the work is begun where ever he hath been an Author there he may be a Finisher also 'T was said of the foolish Builder that he began and was not able to make an end this dishonor can never be cast upon Christ because of the power and faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 6. go through with the work which he hath begun the Spirit is to fit vessels for glory he doth not use to leave them half carved he is faithful to Christ as Christ is to his Father the Father chooseth the vessel Christ buyeth them and the Spirit carveth and fitteth them that they may be vessels of praise and honour But this is not all He preserveth and continueth us in the state of grace as our Comforter by working grace he puts us into an expectation of glory and happiness and to make it good he carryeth on the work without failing therefore grace is called the first fruits of the Spirit Rom. 8. 24. and the earnest of the Spirit 2 Cor. 1. 22. and 5. 6. for it hath a double use to be a taste and a pledg 't is a taste to shew us how good eternal life is and a pledg to shew us how sure it is The first degree of Regeneration is of this nature 't is an earnest or gage assuring us of a more perfect enjoyment the livery and seisin of glory to come As soon as a real change is wrought the Spirit of God doth give us earnest and will God lose his earnest will he give us a pledg and fail our expectation Surely no. Let us now come to Application It presseth us to persevere with the more care 't is no unreasonable inference see 1 John 2. 27 28. Ye shall abide in him And now little children abide in him Since we have so many advantages of standing let not us fall away Oh how great will your sin be if you should miscarry and dishonor God! We pity a child that falleth when 't is not looked after but when a froward child wresteth and forceth it self out of the arms of the Nurse we are angry with it You have more reason to stand then others being brought into an unchangeable state of grace being held in the arms of Christ God will be very angry with your slips and failings Mercy holdeth you fast and you seek to wrest your selves out of Mercy 's arms None can sin as you do with such frowardness with such dishonor to God you disparage the Spirits custody the merit of Christ and the mercy of the Father See Heb. 4. 1. Let us therefore fear a promise being left to us of entering into his Rest lest any should seem to come short of it Look as some seem to stand that do not so some seem to fall utterly that do not A child of God indeed cannot come short but he should not seem that is give any appearance of coming short When our religious course is interrupted and we give way to sin and folly that 's a seeming to come short and so you bring a scandal upon the love of God as if it were changeable upon the merit of Christ as if it were not a perfect Merit Scandalous Professors make Arminians in an age of defection no wonder if men plead for the Apostacy of the Saints If you fall through weakness be not utterly dismayed As the Spinster leaveth a lock of wool to draw on the next thread so there is somewhat left when you are departed from God you have more hold-fast upon him then another sinner a child though a prodigal go to him and say Father David pleadeth
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety
of grace and mercy to us and we lay down cur enmity against God he is gracious to us and we love and serve him only observe that God beginneth first though he the wronged party he was reconciling And mark again 't is in Christ to shew 't is sure Those that are reconciled to men are still in â—mbrage and suspition with them they that have once been enemies they may be again therefore they do not return to perfect grace When the wound is cured the scars remain But our reconciliation with God 't is like the sodering of a vessel which is strongest in the crack or as a leg broken if well set it is the stronger so are vve upon firmer terms then vve vvere in innocency there vvas a possibility of being at odds vvith God vvhich is novv taken avvay 4. God being reconciled in Christ all things else are at peace with us For his League vvith us is offensive and defensive My horses are as thy horses and my chariots as thy chariots God and all his Confederates are in the League or rather God and all his Subjects as a Prince doth not only contract for his person but his subjects and estates Angels are at peace vvith us in stead of being Instruments of Vengeance they become ministring Spirits Heb. 1. 14. A Christian hath an invisible guard Satan is sensible of it though vve be not he saith of Job Thou hast hedged him round about Gods heirs are vvell attended Angels vvait upon them at Christs direction Other creatures serve us as if they vvere in League and Covenant vvith us Stars Winds Seas Beasts Job 5. 23. Thou shalt be in league with the stones of the field and the beasts shall be at peace with thee They are included in Gods League vvhich is as much as if there vvere an express Covenant betvveen us and them that they shall not do us harm they are at the beck of Providence and therefore so far as it conduceth to our good at our service So Hosea 2. 18. I will make a Covenant for them with the beasts of the field and the fowls of the Heaven c. So for men they are wolves one to another yet God can change them The Gospel civillizeth and pulleth the beast out of mens bosoms vvhere it vvorketh least see Isai 11. 7 8 9. The hearts of men are in Gods hands he can either destroy their persons or restrain their rage or turn out their respects to you When a mans ways please the Lord he maketh his enemies to be at peace with him Prov. 16. 17. We think to carry all by force and violence many times but obedience to God is the best vvay to gain the respects of men as a key openeth a door sooner then an Iron bar If you be in vvith God you stop enmity and strife at the Fountain head So for peace with the Saints Jesus Christ breaketh down the partition wall Ephes 2. 16 17 18. removeth prejudices and jealousies changeth interests cleareth up truths and by his Spirit meekeneth their hearts that they be at one Surely his Blood is the best cement and bond of friendship Christ hath called us into a Body that there might be peace in the Church Col. 3. 15. Brothers have defaced the feelings of Nature but fellow-members are wont to care one for another Peace with fellow Saints was his dying charge his legacy John 14. 27. his prayer John 17. and his constant care now he is in Heaven Then for peace with our selves Sin rendeth and teereth a ma from himself it maketh a mutiny in his own heart Rom. 2. 15. thoughts accusing and excusing by turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man and his conscience are at odds and a man and his affections Now we being reconciled to God the foundation is layd for peace of Conscience that we and our hearts may talk together as loving friends without scolding without reproaching And then Grace giveth us a calm and contented spirit which easeth us of a great deal of trouble for a discontented man is his own burden We need the peace of God not only in our consciences but to bear rule in our hearts Col. 3. 16. that we may refer all matters to Gods disposal Psal 4. 8. 5. Though all things are at peace with us yet some troubles are left for our exercise but not for our hurt and destruction The peace of God 't is a very riddle Phil. 4. 7. It passeth all understanding To sense who more wretched then Gods children hated reviled persecuted afflicted How are they are at peace with God and all his creatures I answer The priviledges of Christs Kingdom are spiritual what ever troubleth the Saints nothing can harm them 1 Pet. 3. 13. they may harm the man but not the Christian All things are at peace vvith them because they are at the disposal of a wise and gracious Providence and cannot do hurt to the better part they vvork for good Death is at peace vvith them vvhich doth the greatest hurt to the body Ask old Simeon and he 'l tell you so Luke 2. 29. Lord now lettest thou thy servant depart in peace c. They are sent for by their friend the King of fears is a grim messenger but they knovv his errand and therefore are not afraid 6. In Heaven there is a perfect Peace In the nevv Jerusalem all is quiet 'T is just with God to give you that are troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest 2 Thes 1. 7. And there is a rest that remaineth for the children of God Heb. 4. 9. there vve rest both from our sorrows and our labours there is no trouble nor affliction more all priviledges are at the height no more apprehensions of Gods Wrath fears of death there vve are not only free from hurt but danger our exercise is at end there vve do immediately behold the Kings face vvhich is not granted us here novv vve are in Absaloms condition pardoned reconciled but cannot see the Kings face So much for the nature of this Peace and the Observations that open it to you Let us novv apply all If Peace be such an excellent Blessing and a main priviledg of the Gospel then it puts us upon tryal Are vve at peace vvith God through Christ If it be so then 1. Enmity is layd aside Gods enemies vvill be yours and yours vvill be Gods otherwise what peace What do we talk of peace with God as long as we are in league with Gods enemy What peace as long as the whoredoms of thy mother Jezabel are so many Our League with God is defensive and offensive There is a war with Satan if we be at peace with God The spiritual conflict is the best evidence we have of our unity with God With the wicked God is at open war There is no peace c. Isai 57. 20. The Devil may be at a secret peace with them but God is at distance and abhorreth all communion
with them Christ is called the Prince of Peace Isai 9. 6. but 't is to those that submit to his Government to his Subjects he saith Take my yoke upon you and ye shall find rest Mat. 11. 29. We are not in a capacity to receive this Blessing till we take an oath of allegiance to Christ and continue in obedience to him 2. The next Note is delight in communion with God Job 22. Acquaint thy self with him and be at peace A man that is at peace with God will be often in his company Bondage and servile awe keepeth us out of Gods presence We cannot come to him because we cannot come in peace A man never delighteth in duties of commerce with God when either he hath a false peace or no peace Duties disturb a false peace and when we are raw and sour we are unfit for work When a Peace is concluded between Nations that were before at War Trading is revived so will it be between God and you commerce will be revived and you will be trading into Heaven that you may bring avvay rich treasures of grace and comfort It presseth us to make peace vvith God by Christ We speak to tvvo sorts the careless and the distressed 1. To the careless Consider you are born enemies to God They that loved him from their cradle upvvard never loved him You must make peace vvith God for you cannot maintain war against him Are you stronger then he What vvill you arm lusts against Angels And do you knovv the terror of his wrath one spark of it is enough to drink up all your blood and spirits Job 6. 4. The present life is but a vapor soon gone If God be angry he can arm the least creature to kill you The vvhole Creation taketh part vvith God Adrian vvas strangled with a Gnat. But death vvill not end your sorrovvs none can punish their enemies as God can he can ruine your body and soul for ever and for ever Hovv vvill you screech and howl like Dragons But your torments are vvithout end and vvithout ease Be vvise then and do not sleep vvhen your damnation sleepeth not novv is the time to make your peace vvith God Ah that you knew in this your day the things that belong to your peace Luk. 19. 41. Peace must be had novv or else it can never be had hereafter the day of patience vvill not alvvays last therefore let us get into the Ark before the Flood cometh T is a dreadful thing to be under the Wrath of God and you knovv not hovv soon it vvill light our care should be to be found of him in peace 2 Pet. 3. 14. Christ is novv a Saviour then a Judg You vvill yell and howl for mercy vvhen 't is too late 2. I am to speak to distressed Consciences Lift up your heads God offereth you peace he sent Angels from Heaven to proclaim it Luke 2. 14. The ground of the offer is good-will and the end of the offer is only his own glory God hath no other reasons to move him to it but his own good-will and no other aim then to glorifie his grace see Ephes 1. 6. and therefore take hold of his Covenant of Peace as 't is called Isai 54. 10. He is content we shall have peace upon these terms and peace assured us by Covenant Certainly 't is not a duty to doubt nor a thing acceptable to God that we should always be upon terms of perplexity and keep Conscience raw with a sense of wrath and sin Wherefore did Christ bear the chastisement of our Peace God is more pleased with a chearful confidence then a servile spirit full of bondage and fear 'T is Caution If Peace be a priviledg of the Gospel let us take care that we settle upon a right Peace lest we mistake a Judgment for a Blessing 'T is the greatest Judgment that can be to be given up to our own secure presumptions and to be lulled asleep with a false peace When the pulse doth not beat the body is in a dangerous estate so when Conscience is benummed and suiteth not 't is very sad The Grounds of a false and carnal Peace are 1. Ignorance of our condition Many go hoodwink'd to Hell a little light breaking in would trouble all Rom. 7. 9. Sluttish corners are not seen in the dark Things are naught that cannot brook a tryal So you may know that 't is very bad with men when they will not come to the light John 3. 20. or cannot endure to be alone lest Conscience should return up it self and they be forced to look inward their confidence is supported by meer ignorance 2. Sensuality Some mens lives are nothing else but a diversion from one pleasure to another that they may put off that which they cannot put away there is bondage in their Consciences and they are loth to take notice of it Amos 6. 3. They drink wine in bowls and put far away the evil day This is to quench the spirit without a metaphor All their pleasures are but stoln waters and bread eaten in secret frisks of mirth when they can get Conscience asleep Caâ—ns heart was a trouble to him therefore he falleth a building of Cities Saul to cure the evil spirit ran to his Musick and so usually men choak Conscience either with business or pleasures 3. From formality and slightness in the spiritual life First Either they do not seriously perform duty that will make men see what carnal unsavory sapless spirits they have He that never stirreth doth not feel the lameness of his joynts Formal duties make men the more secure as the Pharisee thought himself in a good case because c. Luke 18. 11. but spiritual duties search us to the purpose as new wine doth old bottles Or else secondly They do not exasperate their lusts and seriously resist sin Tumult is made by opposition When a man yeildeth to Satan no wonder that Satan lets him alone Luke 11. 21. The goods are in peace because the Devils possession is not disturbed he rageth most when his Kingdom is tottering Rev. 12. 12. Please the worst natures and they will not trouble you There is no tempest where wind and tyde go together You let Satan alone and he lets you alone this is a peace that will end in trouble I now come to speak of the third thing prayed for and that is Love which being taken here not for Gods love to us but our love to God may be thus defined 'T is a gracious and holy affection which the Soul upon the apprehension of Gods love in Christ returneth back to God again by his own grace The Grounds and Causes of it are two the one worketh by way of argument and swasion the other by way of efficacy and power 1. It ariseth from the sense and apprehensions of Gods love in Christ Love is like a Diamond that is not wrought upon but by its own dust
doth not exclude the ordinary natural means Marriage is necessary for the propagation of mankind though the rational Soul is from God yea more care is had of women with child then of brute beasts because the fruit of the womb is the immediate work and blessing of the Lord so faith is of Gods planting and therefore we should be the more careful in the use of means 2. This faith is said to be once given This will also hold concerning grace for Where 't is once planted it cannot be totally and finally destroyed rather 't is continually supplyed by the care and faithfulness of God see 1 Cor. 1. 8. and 1 Thes 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance Heb. 6. 6. 2 Pet. 2. 21. Well then here is Comfort to the people of God that find so many lusts and so many temptations they think they shall never hold out faith is but once given where 't is really given there needeth not a second gift Again here is Caution Faith is a precious Jewel if once lost wilfully after the knowledg of the truth 't is not easily regained 3. Consider the persons to whom 't is given * 't is not given to every one for all men have not faith and the Gospel is hidden to those that are lost but 't is given to the Saints to those who were chosen that they might be Saints which sheweth 1. The excellency of Faith 't is a privilegiate and peculiar mercy 2. That Beleevers are Saints Faith giveth an interest in Christ and therefore they must needs be holy His Blood cleanseth 1 Joh. 1. 7. His Spirit sanctifieth 1 Cor. 6. 11. Again Faith it self hath a cleansing purisying virtue Hearts purified by faith Acts 15. 9. Faith applyeth the Blood of Christ and the hand of the Laundress is as necessary to cleanse the clothes as the soap wherewith they are cleansed Faith waiteth for the Spirit it argueth from the love of God Faith and sin are like the poyson and the antidote always working one upon another till faith hath gotten the mastery Well then Is your faith sanctifying Strong perswasions of an interest in grace and a loose life will not suit we are not perfectly clean and holy but there will be strong desires and earnest groans after more holiness as Psal 51. 10. and Rom. 7. 24. Who shall deliver me c. that is Oh that I were questions are put for wishes so Psal 119. 5. Oh that my ways were directed to keep thy Statutes Yea there will be not only groans under but struglings against sin A child of God may fall into sin but he cannot rest in it and lie down with ease as mud may be cast into a pure fountain or stirred up in it but the fountain never ceaseth till it work it self clean again Peter and David stepped aside but they could find no peace till they were reconciled to God I will return to my first husband then it was better then it is now Hosea 2. Again you may know it by the drift and disposition of the heart Which way lieth the bent of your spirits and what are your constant motions and operations A man that is travelling another way may now and then look back How is your heart inclined Psal 119. 112. I have inclined my heart to perform thy Statutes always unto the end Is there a constant inclination towards God 1 Chron. 22. 19. Now set your hearts to seek the Lord Is the heart set what is your constant course and walk Rom. 8. 1. But so much for this Digression occasioned by the suitaableness of words to the grace of faith Let us now come to the other acception which is more proper in this place namely as faith is put for the doctrine of faith now this was 1. Delivered 2. Once delivered 3. To the Saints 1. Delivered not invented 't is not the fruit of fancy or humane devising but hath its original from God 't was delivered by him to holy men chosen for that purpose and by them delivered by word of mouth to the men of that age wherein they lived and by writing for the use of after ages and delivered to be kept 't is a sacred Depositum which God hath put into the hands of the Church Keep that which is committed to thy trust 1 Tim. 6. 20. and to them were committed the Oracles of God Rom. 3. 2. I shall observe 1. The Mercy of God in delivering this Faith or Rule of Salvation 2. The Duty of the Church concerning it 1. The Mercy of God in delivering this faith to chosen men that by their means the world might come to the knowledge of it The doctrine of Salvation first came out from God and then was conveyed to us by the hands of holy men we are not sensible enough of the priviledg Psal 147. 19 20. He sheweth his Word unto Jacob his Statutes and Judgmeâ—ts unto Israel he hath not dealt so with any Nation c. 'T is not a common mercy for many Nations want it nor no casual thing in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost but also their journeys the Gospel came not to them by chance but as a special gift from Heaven But that we may be more sensible of the Priviledg I shall shew you 1. The Benefit of the Word By it Gods heart is opened to us and our own hearts to our selves by it we are acquainted with the way of Salvaâ—ioâ— and come to understand the courses of the Lords Justice and Mercy and in what manner he will govern and rule the World which are altogether unknown to them that have not such a Revelation delivered to them We should never have known the cause of our misery our fall in Adam nor the means of our Recovery Redemption by Jesus Christ if they had not been delivered to us in this doctrine and rule of faith we should never have known how to worship God or enjoy God If carnal men should have a liberty to let Nature work and set down a Divinity of their own what a goodly Religion should we have in the World a very comely Chymaera no doubt For practicals it would be large enough I am sure for natural conscience hateth fetters and restraints in doctrinals it would be absurd enough Man can never take a right draught and image of God Who can empty an Ocean with a Cocklesh ll And since the Fall we are grown quite brutish our conceits are not so monstrous in any thing as in the Worship of God The Pagan Philosophers that were most profound in the researches and enquiries of Reason they sate abrood and thought of hatching an excellent Religion but what was the issue Professing themselves to be wise they became fools Rom. 1. 22. All that they produced was fables and high strains
Faith was closed up there was nothing to be added further as a part of the authentick and infallible Rule though the dayly necessities of the Church do call for a further Explication But you will say You told us but now how the Word was many times delivered how then once I answer The Apostle speaketh not of the successive manifestations of Gods Will to Prophet after Prophet till the Old Testament was perfected but of that common doctrine which the Apostles and Evangelists by one consent had published to the world and which was now to settle into a Rule and so to remain without change till the coming of the Lord. Observe That the doctrine of Salvation was but once delivered to remain for ever without variation Paul chideth them for being withdrawn to another Gospel Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles that they had a surer Word of Prophecy 2 Pet. 1. 19. a safe rule to trust to and Paul biddeth Timothy Continue in the things which he had learned and our Lord saith Mat. 24. This Word of the Kingdom shall be preaâ—hed to all Nations Now the doctrine of Salvation is but once delivered 1. Because all is done so fully and perfectly that nothing can be added there is enough to make us wise to Salvation and what should Christians desire more There is enough to make the man of God perfect that is to furnish him with all kind of knowledg for the discharge of his office there needeth no more there is enough to make us wise to preach and you wise to practise and 't is certain enough that you need not spend your time in doubting and disputing and 't is full enough you need nothing more to satisfie the desires of Nature or to repair the defects of Nature here is sufficient instruction to decide all Controversies and assoil all doubts and to give us a sure conduct to everlasting glory 2. Because this Rule can never be destroyed The Word hath often been in danger of being lost but the miracle of its prâ—servation is so much the greater In Josiahs time there was but one Copy of the Law in Dioclesians time there was an Edict to burn their Bibles and Copies were then scarce and chargeable yet still they were kept and so shall be to the end of the world for the Sacraments must continue till Christ come Mat. 28. 20. and 1 Cor. 11. 26. and the Word must be preached till we all grow into a perfect body in Jesus Christ Ephes 4. 12 13. not only de jure but de facto not only it must be so but it shall be so Well then expect not new revelations or discoveries of nâ—w truths beside the Word which is the immutable Rule of Salvation Again it checketh them that expect new Apostles endued with a Spirit of infallibility to resolve all doubts and questions We must give heed to the Scriptures till the day star arise in your hearts that is till we have full communion with Christ for our reward in Heaven is expressed by the morning star Rev. 2. 28. To him that overcometh I will give the morning star Again it confuteth the Familists that dream of some days of the Spirit wherein we shall have a greater light then is in the Scriptures they fancy the time of the Law to be the days of the Father the time of the Gospel to be the days of the Son and the latter end of the world to be saeculum Spiritus Sancti as the Weigelians phrase it the age of the Holy Ghost but foolishly for these are the last times and the holy Ghost was never more gloriously poured out then at Christs Ascension and greater things cannot be revealed to us then God in Christ reconciling the world Lastly 't is for the comfort of the Saints that their Salvation is put into a stated course and God hath shewed you what you must do if you would inherit eternal life The next circumstance is the persons to whom it was delivered to the Saints it may be understood of the Apostles to whom it was delivered to be propagated oâ— of the Church to whom it was delivered to be kept and who in the constant use of Scripture are called Saints Observe That Saints are most interested in the acknowledgment propagation and defence of Truth The Christian faith was delivered to Saints and by Saints and none receive it so willingly and defend it so zealously and keep it so charily and faithfully as they do 1. The men that the Spirit of God made use of as Penmen were holy men specially purified and sanctified for this work 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost And Ephes 3. 5. Revealed unto his holy Apostles and Prophets by the Spirit These men were the fittest instruments to beget an external repute to the Word Surely they would not do any thing for their own ends and obtrude their own inventions upon the world as Oracles from God A carnal mans testimony is liable to suspition Who would count that wholesom that cometh from a leprous hand Yea those that were not of eminent sanctity were not fit for such an employment a novel doctrine such as the Gospel seemed to be in the world needed all the advantages that might be to gain a title and interest in their belief therefore did the Lord make use of such holy and self-denying persons who expected to gain nothing but ignominy poverty afflictions bonds death these things did abide for them in every City 2. Holy persons are only fit to preach the Faith sancta sanctis holy men for holy things 't is an holy faith and therefore fit to be managed by holy persons that their hearts may carry a proportion with their work Isai 52. 11. Be ye clean that bear the Vessels of the Lord The Officers that carryed the Vessels and Utensils of the Temple out of Babylon were to take care of their cleanness God purified Isaiah when he sent him to reprove Isai 6. 7. and the Priests under the Law that ministred before the Lord were to wash in the great Lavor Regeneration is the best preparation for the Ministry Others disparage their testimony and bring a reproach upon the Gospel People think we must say somewhat for our living and so give us the hearing but that 's all Oh think of it the credit of Christ lieth at stake and since Miracles are ceased all the external confirmation that we can add to the Word is by holiness of conversation The Levites first cleansed themselves and then cleansed the people Nehem. 12. 30. The life of a Minister is much either to edification or destruction they take the lesson rather from your lives then your mouths and by your levity or vanity sin cometh to be authorized in short either your doctrine will make your life blush or your life will make your doctrine blush and
fore-head 4. Because we all naturally desire liberty carnall liberty to be left to our own sway and bent and therefore we catch at any thing that tendeth that way we would be as Gods Lords of our own actions and so are very apt to dream of an exemption from all kind of Law but our own lusts the Seducers bait was a promise of liberty 2 Pet. 2. 19. We would all be above check and controle and have scope and roomth from our lusts Psal 12. 4. Our lips are our own who is Lord over us We would fain bring it to that to be at our own dispose to be answerable to none that should call us to an account The tumult of the Nation against Christ was about bonds and yokes Psal 2. 3. The pale or the yoke is grievous to us see Job 11. 12. Jer. 31. 18. Now being so resolved to be free we are willing to hear of liberty and apt to abuse whatever sounds to that purpose But now let us see how many wayes the grace of God may be turned into wantonness a right knowledge of the evil may be a means to prevent it There is a Grace dispensed in the way of Gods providence which may be called the Grace of God and is very lyable to abuse a word of that before I come to the main thing here intended Thus we finde the patience of God often abused when the Lord keepeth silence in heaven and doth not presently thunder down vengeance on the heads of sinners we wallow in ease and fleshly delights and dream of a perpetual happiness and think we shall doe as well as the precisest of them all Eccles 8. 11. Because vengeance is not executed speedily therefore the heart is set in them to do evil Thus doth mans venemous nature suck poyson out of so sweet an Attribute as Gods patience And as Gods patience is abused so is also his goodness and Bounty When we are full and enjoy plenty we grow wanton and either despise our mercies Mal. 1. 2. Wherein hast thou loved us or which is worse despise God himself turn back upon the Mercie-seat grow very negligent cold and careless in the Worship of God nay many times the minde is efferated and grown bruitish and insolent both towards God and man Hos 13. 6. According to their Pasture so were they filled they were filled and their heart was exalted they have forgotten me Men have large Pastures and strong lusts and then God is forgotten there is not that care of God that sense of duty that meeknesse of spirit this is growing wanton with Gods goodness Once more there is another Grace of Providence which is apt to be abused and that is the vouchsafement of Ordinances or the meanes of Grace in great plenty a Mercy prized when it first cometh among a people but within a little while they grow wanton 1 Sam 3. 11. The Word of God was precious in those dayes for there was no open vision whilst Visions are scarce they are higly prized but when they are open aud publick men begin to grow giddy cannot be contented with the simplicity of Gods Ordinances but must be fed with ungrounded subtleties and quintessential extracts when spiritual appetite groweth wanton it is an ill sign when plain truths will not down and all things must be carried in an airie subtile and notional way God will have a scourge for such a wanton people But let us come closer to the matter in hand This Text speaketh of Doctrinal discoveries of grace of the abuse of the Gospel and the principles thereof now 't were an hard task to give you an account of all the paralogisms and corrupt inferences which men draw from the Gospel there is no Doctrine but one way or another a carnal heart is apt to abuse it the most usual abuses are these 1. The Doctrine of Election is abused men say they may live as they list If God hath elected them they shall be saved and so allow themselves in their careless neglect of the means of salvation be not deceived God that decreeth the end decreeth the means God hath predestinated us to be conformed to the Image of his Son Rom. 8. 29. in grace here as well as in glory hereafter 2. The Doctrine of the Attribut's of Gods mercy and long suffering Men will say they are sinners and so are others but God is merciful and so poor ignorant drunkards Adulterers and swearers as they are they dye with this principle in their mouths God is merciful but be not deceived neither Fornicators nor Adulterers c. shall enter into the Kingdome of God 1 Cor. 6. 9. So Eph. 5. 6. Let no man deceive you with vain words for because of these things commeth the wrath of God Both these places shew there were divers which had such deceitful thoughts as if living and dying drunkards Adulterres c. they should go to Heaven others abuse the long suffering of God to their delaying and putting off their repentance as if after a long vitious life provided they could be devote at the last gasp they should at length be saved and of a suddain from Swine become Saints as many delayed their Baptism heretofore because they would have longer time to sin in and to walk after their own lusts and when they were warned of their licentious course their answer was Tunc demum a peccatis deâ—stam cum baptizatus ero When I am baptized I will live otherwise Thou fool besides the uncertainty of thy having time or grace to repent this is a manifest abuse of Gods patience and will turn to thy greater ruine Romans 2. 4. 5. 3. The Doctrine of Gospel grace is abused many wayes Sometimes to exclude the fear and reverence of God as if fear were an antiquated grace suiting onely with a legal dispensation whereas the children of God think the more grace the more fear Psal 130. 4. There is mercy with thee therefore thou shouldst be feared and Hos 3. 5. They shall fear the Lord and his goodness the goodness of God doth not make them presumptious but is the greater matter of reverence and holy trembling fear is so far from being abolished in the Gospel that it continueth in Heaven it being an essential and necessary respect from the Creature to the Creator Again 't is abused to deny all humiliation and sorrow for sins yea all confession of sins as if to be humbled for sins were legal whereas repentance and all the acts of it is a meer Gospel duty the Law knew no such thing and the truest and most genuine sorrow ariseth from a sense of pardon Zek. 12. 10. They shall look upon him whom they have pierced and mourn So Luk. 7. 47. that Christian Niobi loved much and wept much and all because much was forgiven John speaketh to beleevers to them that walked in the light to confess their sins 1 Joh 1 9. we cannot have pardon in Gods way till this be done if
are so tender of wordly interests do little value an interest in God Wisdom is justified of her children Mat. 11. 19. they are Bastards and not Children that are afraid or ashamed to own their mothers defence or can hug those in their bosoms that are enemies to God and his grace Psal 139. 21. Doe not I hate them O Lord that hate thee am not I greved with them that rise up against thee 'T is an Argument of his sincerity that God and he had the same enemies that he could finde no room in his heart for affection to them that he had no affection to God when we came into covenant with God we made a League with him offensive and defensive to count his friends ours and his enemies ours to hate what he hateth and to love what he loveth therefore without breach of covenant we cannot be silent in Gods cause and friends to the enemies and abusers of his grace 2. The next Branch is That their zeal who have an inteest in God is the best zeal now 't is the best partly because 't is hotest they that contest meerly for an opinion are not so earnest as they that contend out of affection as a stranger seeing a man oppressed may chide him that did the wrong but a meet relation he will interpose and venture himself in the quarrel So will one that loveth God sacrifice all his interests for Gods sake partly because 't is purest carnal men may ingage in Religious controversies out of passion they may stikle for their own opinion but this fire is taken from a Common heart not from the Altar it doth not arise from any love to God from any inward relish and taste of the sweetness of grace but onely from humour and obstinacy and wordly iâ—terest we may as well be afraid of some mens zeal against errour as of other proneness to it Carnal persons keep a great coyle and fill the world with clamour and rage but their hearts do not flame with zeal upon a proper interest and do not carry on things in Gods way The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God why errours about Christ are horrible to them a very abomination to their thoughts because thereupon are built all their hopes and in such matters they have most experiences therefore their hearts sparkle within them others feel a cold indifferency but they a mighty pressure upon their spirits I now come to the last part of their discription And denying the onely Lord God and our Lord Jesus Christ observe their sin denying The Object the Lord Jesus Christ who is here described three ways 1. By his absolute rule and supremacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Lord. 2. By his Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 3. By his Headship over the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ I shall first vindicate and then open the words divers take words disjunctively applying the first clause to the father the second to the Son So Erasmus translateth it God who is that onely Lord and our Lord Jesus Christ But as Beza observeth this is not the first time that he is taken tripping in those places which seem manifestly to assert the Godhead of Christ briefly then that the whole clause is to be understood of Christ may be proved by these arguments 1. Because the paralel place in Peter from whence this seemeth to be taken maketh mention onely of Jesus Christ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of absolute Sovereignty is ascribed to him denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master that bought them 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures as God as man In his relation to the world so a Master to the Church so a Lord 3. By the tennor of the words in the Original where there is no new Article to divide them and therefore all these Titles belong to the same person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Many old Coppies as Calvin saith read thus denying Christ who is onely God and onely Lord. 5. Because the heresie of these times struck at Christ more then God the Father and onely at the Father for Christs sake and therefore John in his Epistles speaketh often of those that denyed Christ See 1 John 2. 22. and 1 John 4. 3. 't is true the School of Symon and some other Sex held forth many fabulous things of God and introduced multitude of Rulers by whom the world was governed but this was to exclude Christ and to make voyde that Soveraignty which the Scriptures assert to be committed into his hands The most ancient Heresies were those of the Simonians Menandrians Saturninians who denyed the person of Christ affirming Simon Magus to be Christ And the Valentinians who denyed his humane Nature affirming that he brought his substance from Heaven and onely passed through the Virgin Mary like water through a Conduite there is but one Objection against this exposition and that is if it be meant of Christ then the Father will be excluded from being God for Christ according to the sense alledged is said to be onely Master onely God and onely Lord I Answer The expression doth not exclude either of the Persons of the Godhead the Father or the Son but onely the Creatures and foigned Gods especially those feigned Rulers and Gâ—vornors of the world which the School of Simon and the Nicholaitans introduced under the horrid names of Barbel Abrakan and Kavlakan c. and indeed such kinde of expressions are frequent in Scripture as Isa 44. 8. Is there a God beside me yea there is no God I know not any So Isa 45. 5. I am the Lord there is none else there is none besides me All which expressions are meant of Christ as appeareth not onely by the Titles of Saviour and Redeemer given to the God that there speaketh but also by divers passages therein proper to him yea by a quotation of the Apostles Compare Isa 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father where â—e is said to be onely true God Joh. 7. 3. This is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent which is not exclusive of other persons but of other Gods and the Scriptures speak thus because of the unity of the Divine Essence which all the persons communicate one with another The Exposition of the words now they are vindicated will be easie And denying this is done either openly or covertly Openly when Christ is cleerly renounced and opposed Covertly Christ is denyed either by the filthy conversation of Christians or else by Heretical insinuations striking at his person and natures at a distance both are intended for these seducers though they denyed Christ yet they had
a Priest sinfull creatures therefore sanctification miserable creatures liable to deach and hell therefore redempâ—ion and both these as a King 't was necessary that the way of our salvation should be opened effected and applyed therefore did Christ first come from heaven as a Prophet to preach the Gospel and then offer up himself through the eternal Spirit as a Priest and last of all seise upon the Mediatorial throne as King of the Church Well then if our blindnesse and ignorance troubleth us let us make use of Christs Prophetical Office that he may teach us the whole counsel of God if we are haunted by troubles and the accusations of our own conscience let us sprinkle our hearts with the blood of our high Priest that they may be pacified if we have any desire to be granted let us make use of his intercession if we be discouraged by our own weaknesse and the power of our spiritual enemies let us run for protection to our King through whom the Saints are more then Conquerors 2. It noteth the Authority upon which his Office is founded he was annointed thereto by God the Father who in the work of Redemption is represented as the offended party and supream Judge and so 't is a great comfort to us that Christ is a Mediatour of Gods chusing when Moses interposed of his own accord he was refused blot me out of thy book no saith the Lord The soul that sinneth him will I blot out of my Book but now Jesus Christ took not this honour upon him but was called of God thereunto 't was the will of the Father so that when we come to God though we cannot say he is mine yet we can say Lord he is thine a Saviour of thy setting up thou hast Authorized him and wilt own thine own way c. Once more observe which indeed is a point that lyeth full in the eye of the Text That Jesus Christ the master of the world and Lord of the Church is true God For 't is said here denying the onely Lord God and our Lord Jesus Christ It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common and appearing abroad with so bold a forehead heretofore it was a grievous abhominaâ—ion to the children of God when such a thought rushed into their minds but now some promote it as a settled oppinion 't is Satans policy to loosen a corner stone though he cannot wholly pull it out he striveth all that he can to make the main Articles of Religion seem at least questionable But Christians be not shaken in minde the foundation of the Lord standeth sure I confess I should wholly omit such disputes in fundamental Articles we shouldnot allow a scruple Thou shalt not enquire after their Gods Deut. 12. 30. But when such conceits are not onely Sathanical injections but mens settled opinions 't is good to establish the heart in such principles as this is that Christ is God appeareth by express Scripture where he is called thâ— true God 1 John 5. 20. the great God Tit. 2. 13. to shew that he is not a God Inferiour to the Father but equal in power and glory and that not by courtesie and grant but by Nature So he is called the Mighty God the everlasting father Isa 9. 6. and God over all Rom. 9. 6. proofs so evident and pregnant that they need no illustration and that he is a God equal to the Father appeareth also by express Texts of Scripture Phil. 2. 6. He was in the form of God and thought it no robbery to be equal with God and Col. 2. 9. in him dwelleth the fulness of the God-head bodily the Saints are made partakers of the Divine nature 2 Pet. 1. 5. but in him the whole God-head dwelt personally and all this was no usurpation of a mothers right the Jews would have stoned him because he said God was his Father making himself equal with God therefore he meant it not in an ordinary sense and indeed if he be a God he is a God by Nature for God will not give his glory to another Again God he must needs be if you consider the work he ought to do the work of the Mediator could be dispatched by no inferiour agent as Prophet he was to be greater then all other Prophets and Apostles for the great Doctor of the Church ought to be Authentick a Law-giver from whose sentence there is no appeal A Lord in his own house Heb. 3 6 one to whom Moses was but a servant for to him he gave the Law Heb. 12. 29. One that is to be a Founâ—ain of wisdom to all the Elect 1 Cor. 1. 30. One that must not onely teach but give eyes to see and ears to hear and an heart to learn consider him as a King a finite power cannot break the force of enemies pour out the spirit raise the dead bestow grace and glory and become an original fountain of life to all the Elect all these things are proper to God the glory which he will not give to another Consider him as a Priest and there is two Acts Oblation and Intercession and still you will finde that he must be God for his Oblation he must be one that could offer up himself Heb. 9. 14. and therefore must have power over his own life Iohn 10. 18. to lay it down and take it up which no creature hath And he must offer himself one for all 2 Cor. 5. 15. the person that suffered was to be infinite as good and better then all theirs that should have suffered as they said to David thou art better then a thousand of us and this suffering was to be but once now the wages of sin are eternal death something there must be to compensate the eternity of the punishment and nothing could counterpose eternity but the infiniteness and excellency of Christs person as a payment in Gold taketh up less room then a payment in silver but the value is aâ— much 't was necessary that he should overcome the punishment for if he were always suffering we could have no assureance that God were satisfied and the end was to expiate sin nothing but an infinite Good could remedy so great an evil the person wronged is infinite so is the person suffering and then his death was not only to be a ransome but a price not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety to an ordinary creditor payeth the debt and freeth the debtor from bonds Christ was to bring us into grace and favour with God and to merit Heaven for us now for the other act of his Priesthood his Intercession so he was to know our persons and our wants and necessities as the high Priest had the names of the twelve Tribes on his Breast and shoulders Exod. 28. 12 29. and then he is to negotiate with God in the behalf of all
20. not so much for crucifying the Lord of life the Gospel was tendred to them after Christ was slain 't was for not believing or refusing the Gospel If you will know what company there is in hell that Catalogue will inform you Fearful and Vnbelievers c. Rev. 21. 8. if you look to temporal Judgements that Nobleman was trodden to death for distrusting Gods power 2 Kings 8. 2. and could only see the plenty but not taste of it Nay 't is such a sin as God hath not spared in his own children Moses and Aaron could not enter into the land of promise because of their unbelief Numb 20 12. So Luke â— Zechary was struck dumb for not believing what God had revealed Christ did never chide his Disciples so much for any thing as for their unbelief Luke 24. 25. O ye fools and slow of heart to believe and Why doubt ye O ye of little Faith Matth. 8. 26. he chideth them before he chideth the wind the storm first began in their own hearts 3. 'T is the mother of all sin the first sin was the fruit of unbelief we may plainly observe a â—aultring of assent Gen. 3. 3 4 5. and still 't is the ground of all miscarriages of hardness of heart and Apostasie Heb. 3. 12 13. He that believeth not the judgements and threatnings of the word will not stick to do any evil and he that doth not believe the promises will not be forward to any good All our neglect and coldness in holy duties cometh from the weakness of our faith there is a decay at the 〈…〉 did we believe heaven and things to come we should be more earnest and zealous Many are ashamed of Adultery Theft Murder but not of Vnbelief which is the mother of all these 4. Final Vnbelief is an undoubted evidence of Reprobation See John 10. 26. Ye believe not because ye are not of my sheep And Acts 1â— 48. Unbelief is God's prison wherein he keepeth the reprobate world Rom. 11. 32. He hath shut them up under unbelief c. And shall I continue such a black note upon my self I know not how soon God may cut me off and if I die in this estate I am miserable for ever Lord I desire to believe help my unbelief 5. 'T is a sin that depriveth us of much good of the comforts of providence Nothing doth ponere obicem bar and shut out God's operation in order to our relief so much as this sin Mark 6 5. He could do no mighty work c. So John 11. 40. Said I not unto thee if thou would'st believe thou shouldst see the glory of God So also of the comfort of Ordinances Heb. 4. 2. The Word profited not because it was not mixed with faith in them that heard it So for Prayer James 1. 7 8 9. Nay it barreth heaven gates it excluded Adam out of Paradise the Israelites out of Canaan and us out of the Kingdom of heaven Heb. 3. 17 18. Well then Let us see if we be guilty of this sin Take heed saith the Apostle Heb. 3. 12. lest there be in any of you an evil heart of Vnbelief Many have an unbelieving heart when they least think of it 'T is easie to declaim against it but hard to convince men of it either of the sin or of lying in a state of Vnbelief 't is the Spirit 's work The Spirit shall convince of sin because they believe not in me There are many pretenses by which men excuse themselves some more gross others more subtile Many think that all Insidels are without the pale among Turks and Heathens alas many too many are to be found in the very bosome of the Church The Israelites were God's own people and yet destroyed because they believed not Others think none are unbelievers but those that are given up to the violences and horrors of despair and do grosly reject or refuse the comforts of the Gospel but they are mistaken the wholl word is the object of Faith the commandments and threatnings as well as the promises and carelesness and neglect of the comforts of the Gospel is unbelief as well as doubts and despairing fears Matth. 22. 5. But they made light of it He is the worst unbeliever that scorns and slighteth the tenders of Gods grace in Christ as things wherein he is not concerned Briefly then Men may make a general profession of the name of Christ as the Turks do of Mahomet because 't is the Religion professed there where they are born a man may take up the opinions of a Christian Country and not be a whit better then Turks Jews or Infidels as he is not the taller of stature that walketh in an higher Walk then others do They may understand their Religion and be able to give a reason of the hope that is in them and yet lie under the power of unbelief for all that as many may see Countries in a Map which they never enter into The Divel hath knowledge Jesus I know and Paul I know c. And those that pretend to knowledge without answerable practise do but give themselves the lye 1 John 2. 29. Besides Knowledge there may be assent and yet unbelief still the Divels assent as well as know they believe there is one God James 2. and 't is not a naked and inefficacious assent but such as causeth horrors and tremblings They believe and tremble and they do not only believe that one article that there is one God but other articles also Jesus thou Son of God Art thou come to torment me before my time was the Divel's speech where there is an acknowledging of Christ and him as the Son of God and Judge of the world and increase of their torment at the last day upon his sentence Assent is necessary but not sufficient Laws are not sufficiently owned when they are believed to be the Kings Laws there is somthing to be done as well as believed In the primitive times Assent was more then it is now and yet then an unactive assent was never allowed to pass for faith Confident resting on Christ for salvation if it be not a resting according to the word will not serve the turn there were some that leaned upon the Lord Micah 3. 11. whom he disclaimeth 't is a mistaken Christ they rest upon and upon him by a mistaken Faith 'T is a mistaken Christ for the true Christ is the eternal Son of God that was born of a Virgin and died at Jerusalem Bearing our sins in his Body upon a Tree that we being dead unto sin might be alive unto righteousness 1 Pet 2. 24. the true Christ is one that gave himself for us that he might purifie us to be a peculiar people zealous of good works and is now gone into heaven there to make Intercession for us and will come again from heaven in a glorious manner to take an account of our works Tit. 2. 13 14. But now when men lie
continually behold his face and stand before him Dan. 7. 10. In such a blessed place and in such blessed company was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abode or habitation when God disposed the several Creatures into proper mansions and places of abode he took the Angels into his own train and glorious attendants that they might be still with him other Creatures were his Servants those his Courtiers that is his Houshold and ordinary Servants that were to attend as in his Chamber of Presence 2. In this place they were to enjoy God and glorifie God their happiness was to enjoy God their duty to glorifie him there they behold his face Matth. 18. 10. for vision and sight of God is the happiness of rational Creatures and therefore our happy estate is expressed by beholding him face to face and David saith Psal 16. 11. in thy presence or in thy face is fulnesse of joy in Heaven then did God manifest himselfe to them there they were to applaud his Counsels receive his Commands to love God with the most perfect embraces of their will and to fulfil his Commandments hearkning to the voice of his Word 3. From this place they are now driven into the lower parts of the World as being a place more fit for sin and misery that the place into which they are driven is the bottom and center of the Earth cannot be shewen out of Scripture rather the contrary for sometimes they are said to fly up and down in the air and therefore is Sathan called the Prince of the power of the air Eph. 2. 3. and the other Divels Principalities and spiritual wickednesses in high places Eph. 6. 12. They aspire to get as high as they can but they can get no further then the Regions of the â—ire and sometimes they are said to compasse the earth to and fro Job 1. 7. The Earth is Sathans walk and circuit where he seeks to do mischief and sometimes they are in the Sea Matth. 8. 33. for as yet they are not in that prison and place of torments where they shall abide for ever under the wrath of the Lord therefore when Christ checketh their power in the world they expostulate with him Jesus thou Son of David arâ— thou come to torment us before our time Matth. 8. 29. and besought him that he would not cast them into the great deep by which some understand the final place of their residence and torments even the lowest place of the world most remote from the highest Heavens which place as yet they have not entred but how is it said that they are already cast down into Hell 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Answer that expression doth onely note the dreadfulnesse of their fal from so glorious a mansion to such a place of misery and because where ever they are they carry their own Hell with them though by Gods permission they are as yet suffered to remain in the Air or Earth 4. Departing from Heaven they departed from all the happiness and glory which they enjoyed there namely that light which they had in their understandings to behold God that power in their wills to love and sâ—rve him in stead of which they are filled with darknesse and malice and become the unreconsilable enemies of God and Man as to their light their gracious knowledge is quite extinct their natural knowledge much Eclipsed and their experimental knowledge not enongh to engage their hearts to God as to their integrity and holiness in stead of a will to love and serve God there are nothing but obstinate purposes to do evil and endeavours to hinder the glory of God and the good of Man 1 Pet. 5. 8. lest we should enjoy that happiness which he hath left Hence those titles given then in Scripture as Divel which signifieth a Slanderer Sathan which signifieth an Enemy the Tempter Matth. 4. 1. because he dayly solliciteth us to evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one Matth. 5. being full of wickedness himselfe he maketh it his study and care to propagate it in others Belial 2 Cor. 6. 15. unprofitable as good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer because he worketh mischief the old Serpent Rev. 12. 6. because under the shape of the serpent he poysoned Eve as to their power it is much broken and limitted they are held in the chains of providence they could not do hurt to the herd of Swine without permission Luke 9. 26. 5. Though they have lost much of the glory and power annexed to their habitation yet many tokens of the divine image do as yet remain in them holiness is as we said utterly lost he sinneth from the beginning 1 John 3. 8. that is doth nothing else but sin and Acquinas saith well Hoc est Angelis casus quod hominibus mors their fall into sin to them is as death to us but now in other things they have much left as man after his fall is like a drisled picture and had onely enough left to shew what he once was so the Angels though they are much fallen from the excellency of their nature yet there is enough left to shew that once they were glorions creatures that which remaineth may be referred to two heads their great cunning and active power 1. Their knowledge and cunning is great they have much natural and experimental knowledge so as they can discern hidden causes and virtues which scape the flight of mans reason and understanding they know how to apply active to passive things can guess notably at future events but as for a certain knowledge of them unless of such things as depend upon necessary causes that is proper to God and accordingly he challengeth it Isa 41. 23. shew the things that are to come that we may know that ye are Gods c. Therefore the Divels Oracles were either false or doubtful as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching those things with wonderful facility to those that have familiarity with them in divine things they know enough of God and his justice as to feel an horror impressed upon themselves Jam. 2. 19 Luk. 4. 34. Acts 19. 15 besides they are of wonderful sagarity to judge of mens hearts by the gestures the motion of the blood and spirits and other such external signes for directly they do not know the thoughts that is the priviledge of God 2. Their power is great still though limited so that it cannot be exercised but when and where and as God will they are able to raise tempests to bring fire from Heaven as they did to ruine Jobs house and children Job 1. they can deceive with lying miracles but true miracles can onely be wrought by a divine power being of much sagacity and skill in the secrets of nature they may poyson the air destroy the bodies of men infest and trouble beasts and cattel in short do all
that lieth within the compass of a natural cause where God permitteth Again they may possess the bodies of men hinder the Godly in the execution of their duty over rule the spirits of wicked men and act and stir them up to wrath lust filthiness Eph. 2. 3. besot them with error c. it would require a distinct discourse to open this power to you they cannot create new beings nor raise dead bodies nor compel the will of man they can do mira but not miracula c. Let me now come to observe somewhat of practical concernment from what hath been spoken 1. That God hath proper places where the Creatures shall perform their duty and injoy their happinesse as the Angels had Heaven which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper place so Adam had Paradise and the Saints the Church 't is misery enough to be thrown out of that place where God manifesteth himself he that was cast out of the Church was given up to Sathan 1 Cor. 5. 5. in the Church Christ ruleth in the World Sathan 't is good to keep to the Shepheards Tents Cant. 1. 8. the Angels left their first estate at the same time that they lost their own habitation 't is dangerous to leave our own place to be cast out of the Congregations of the Faithfull where God dwelleth and is glorified he inhabiteth the praises of Israel Psalm 22. 3. that is in the Church where he hath praise and we have benefit the Church is the Gate of Heaven Gen. 28 17. where God is there Heaven is Cain himself could bewail his misery in being turned out from the Church he had the whole earth before him but saith he I shall be hid from thy face Gen. 4. 14. that is I am turned out from the place of thy worship and where thy name is called upon 't is sad to be banished from the Lords gracious presence 2. Sin depriveth us of Gods presence this is the Wall of separation between us and God Isa 59. 2. Your sins have separated c. it not onely provoketh God to stand at a distance from us but worketh a strangenesse in us and maketh us shie of his presence it cast the Angels out of Heaven Adam out of Paradise Cain out of the Church well then when you are tempted to folly bethink with your selves God could not indure the sight of Angels when once they were defiled with sin if I should yeeld to this temptation I should never indure God nor he me this will either cause the spirit to leave me or me to leave the Throne of Grace guilty souls cannot sustain the presence of God and God doth not own the presence of guilty sinners Peter said Luke 5. 8. Depart from me for I am a sinfull man And God saith Depart from me into everlasting torments Mat. 25. 3. Observe again Jude maketh it their act and Peter Gods Act Jude saith they left their own habitation and Peter God cast them down and punishments are voluntarily contracted founded upon some act of ours God may passe by a creature out of his meer will but he damneth not till we provoke him first there is a voluntary aversion from God and then God turneth away from us Hosea 13. 9. O Israel thou hast destroyed thy self our ruine is caused by the free motion of our own wils God punisheth not willingly and as delighting in our destruction we sin and so freely depart from our own happiness we leave and then he casteth down 4. God casteth Sathan out of Heaven Do you imitate your heavenly Father cast Sathan out of your hearts Who would entertain him whom Heaven hath spued out 't is said Rev. 12. 8. That Sathan and his Angels found no more place in Heaven Oh then give him not place to dwell in your hearts Eph. 4. 17. do not entertain wrathful or lustful motions God decreed that the evil Angels should be cast out of Heaven and Christ died that they might be cast out of your hearts Joh. 12. 21. Now shall the Prince of this world be cast out Oh let him not erect a new Heaven and Empire in your soules his great aim is now he cannot get into Heaven to dwell in the hearts of men 5. Angels Creatures of the highest exeellency are not spared when they sin 2 Pet. 2. 4. God spared not the Angels c. wonder at the patience of the great God to us sinners if a King be angry with his offending Nobles should not the skullions tremble how come we to be of this side Hell Go home and adore that Grace that hath kept you out of the chains of darkness Lam. 3. 23. It is of the Lords mercy that we are not consumed not swallowed up quick not cast down to Hell if the Angels in the very Infancy of their Creation were so soon punished for the first offence Lord what didst thou see in us that after so many offences we should be yet alive t is mercy pardoning mercy that giveth us our beings we fail not because compassions fail not 6. Angels were forced to leave their habitation when they changed their nature they changed their estate let all sinners tremble consider the instance and you wil see that no dignity and worth of the Creature is of any avail nothing can keep off the stroakes of vengeance but the blood of Jesus Christ they were Angels glorious Creatures their sin but one and probably that in thought yet how dreadful is their punishment cast out of Heaven kept in chains of darkness for a severer vengeance Oh then how should we tremble that have drunk in iniquity like water surely God is the same he doth no less hatâ— pride obstinacy and contempt of his grace now then he did in times past God is but one Gal. 3. 20. he acteth according to the same tenour of justice now as heretofore c. 7. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own place observe the true dwelling place and rest is Heaven 't was the habitation of the Angels and the rest of the Saints Oh long for your home let your hearts and your hopes be there enter upon your eternal inheritance by degrees the Angels left their habitations do you be always travelling thither let your hearts be in Heaven your conversations be in Heaven ere your persons there are good Angels still blessed companions Heb. 12. 22. 23. an innumerable company of Angels and Spirits of just men perfect An Heathen could see out of a glimpâ—e of the soules immortality O preclamor illum diem cum ad illud animorum concilium atumque proficiscar There you shall see the vacant rooms of the Apostate Angels occupied by the Saints Say wo is me that my pilgrimage is prolonged Psal 20. 5. 8. They were cast from Heaven into this world do but look-upon the World in a right notion Sathan that was not fie for Heaven is cast out into the Earth as a meet place for misery
Angels are for ever and ever now ad custodium â—o keep them and hold them in their lost estate hereafter ad poenam they are continued upon them as a part of their final punishment when much of the liberty which now they have shall be abridged From hence observe these practical Inferences 1. That sins are as it were bonds and chains a wicked man is in bondage here and hereafter now in snares and then in chains here taken captive by Sathan in his snares 2 Tim. 2. 26. and hereafter bound up with him in chains Sin it selfe is a bondage and Hell a prison were there nothing in sin but the presonâ— slavery 't is enough to disswade us but alas this is not all there are not only snares but chains in the fall of the Angels how many notions are there offered to us to discover the evil of sin they left their beginning and lost their habitation and then chains of darkness he that hath a mind to be a beast or a divel let him be a sinner If you mean to quench your reason to eclipse the glory of your Creation to disturb the quiet of your spirits and instead of calmenesse and serenity of conscience to bring in horror and confusion if you mean to enthral and captivaâ—e your soules to every base affection and to be at the command of every corrupt desire then go on freely as you do in sinning against God but alas the present thraldome is nothing to what is future all the sins that you commit will be as so many Chains binding you over to an eternal and just damnation The good Angels are at liberty to serve God when the evil Angels are shut up in the prison of their own obstinacy and wickedness remember this when you are convinced of a sin which you cannot leave and fear lest it prove a chaine of everlasting darknesse Secondly those chains bonds can never be broken by us the Angels cannot break them themselves and Christ will not for their day of grace is past every ones chains would be eternal if Christ did not loose them and open the prison door to poor Captives Isa 61. 1. this is our advantage above the Angels that an year of liberty is proclaimed to us and an opening of the prison to them that are bound Christ himselfe was bound with our chains the Prophet saith Isa 53. 8. he was taken from prison and from judgement he was in prison that we might go freeâ— If the â—edge had given us up to the Officer and the Officer had cast us into prâ—soâ— how long would it have been â—re we had payed the ulmost farthing Luk. 12. 58. others that reject the mercy offered in Christ can never wrest themselves out of the hands of justice but do for ever remain under the power and wrath of the living God Hebr. 10. 30. Thirdly The Divel is in chains a cruel spirit but under bonds his power is lesse then his will and malice he is wrathful that we may not be secure he is chained that we may not despair he hath no power but what is given him from above and when God putteth any of his servants into Sathans hands he keepeth Sathan in his own hands if you be in Sathans hands for your exercise remember Sathan is in Gods hands for your comfort and safety He had not power over the herd of Swine without leave Matth. 8. 31. suffer me c. so Luk. 22. 31. he could not sift Peter till he had a commission Sathan hath desired c. Ioh. 1. 12 Job 2. 7. Sathan could not so much as touch Jobs estate or skin till leave obtained nay he could not deceive Ahab a wicked man till God said Go 1 King 22. 21 22. he is but Gods executioner he sent his evil Angels among them Psal 78. 49. God gave commission for the plagues of Egypt and then the evil Angels had power to execute them the godly need not fear Sathan as a disobedient Angel he is cast into the chains of Gods justice and power and as head of the Kingdome of darknesse his power is more restrained by the death of Christ John 12. 29. Fourthly Observe how weak the Creatures are when God marcheth in judgement against them guilt of conscience is one of the fallen Angels chains if God will but arm our own thoughts against us he needeth not bring forces from without there is enough in that to sink us into Hell The Law needeth not bring Brimstone from Heaven to burn sinners nor open the mouth of the great deep to drown them nor shatter the frame of nature about our heads alas we cannot bear up under the burden of our own consciences or the weight of our own grief when he layeth his finger upon the conscience who can bear it The Angels excel in strength and yet the impressions of honour laid upon them are too hard for them to grapple with all Prov. 18. 14. a wounded spirit who can bear as if he had said I challenge all the world to bring me a man that is able to deal with his own conscience when God armeth it against him Fifthly That spiritual judgements of all others are most secure to have sin punished with obstinacy and hardnesse in sinning This is nothing but to have the Divels chains layed upon us a sad intimation that we are given up to chains of darknesse frogs and lice and hailstones were but soft judgements to Pharaoh's hard heart unlesse God should send us quick into Hell there cannot an heavier judgement befal us nay certainly it were better to be given up to Hell torments if there could be any expectation of deliverance then to be given up to a spirit of sinning for there is no end of that say then Lord what ever judgement thou bringest upon me bring not thy heavy judgement of an hard heart 't is better by far that you should live miserably then sin freely without remorse But what sins bring on this spiritual judgement I answer 1. an unthankful abuse of Gods gifts The Divels had a glorious and excellent nature but they were not thankful observe it when you will you will find it true that no man was ever punished with hardness of heart but some former merciful dispensation was abused the Heathens were not thankful for the light of nature and therefore God gave them up to vile affections Rom. 1. 22 24. Others received not the love of a truth and therefore God gave them up to believe a lye that they might be damned 2 Thess 2. 11 12. the very sin against the Holy Ghost is so called because 't is a despighting grace received or a divellish opposing of the grace and supernatural work of the spirit by which the mind is convinced of the truth 2. Sinning against the light that was Sathans sin who was full of light and sinned in the very face of God and 't is his sin still malice having onely put out the light of
Christ is set forth praise and blessing praise hath respect to his excellency and blessing to his benefits Eph 1. 3. We may praise a man for his worth though we have no benefit by him and so we are bound to praise God for the excellency of his nature though he had never done us good but now when he is our God and our Saviour and hath shewed us so much of his goodness and mercy in Christ we should be ever praising him Phil. 4. 20. Now unto God and our Father be glory for ever and ever Amen Glory is due to him as God much more as our Father his worth and excellency though he were a stranger to us doth deserve an acknowledgment but when we consider what he is to us and what he hath done for us then we can hold no longer the heart being affected with a sense of his kindness breaketh out to our Father to our Saviour be glory for ever and ever Well then consider the Lords excellencies more and observe his benefits and work them upon the heart till you be filled with a deep sense of his love and find such an impulsion in your Spirits as you cannot hold from breaking out into his praise I come now from the description to the ascription to him be glory c. Can we bestow any thing upon God or wish any real worth and excellency to be super-added to him I answer no the meaning is that those which are in God already may be first more sensibly manifested Isa 64. 2. Make thy name known among the nations 'T is a great satisfaction to Gods people when any thing of God is discovered they value it above their own benefit and safety see Psal 115. 1. they preferre the glory of mercy and truth before their deliverance 2. More seriously and frequently acknowledged 't is a great pleasure to the Saints to see others praise God Psal 107. 8. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. More deeply esteemed that God may be more in request more in the hearts of men and Angels Gods children no not count it enough that God is glorified by themselves but they desire also that God may be glorified by others as fire turneth all things near it into its own nature so is grace diffusive good men are loath to go to Heaven alone they would travel thither by troops and in company But let us more particularly take a view of this ascription and so first what is ascribed glory majesty dominion and power Let us open these words Glory is clara cum laude notitia excellency discovered with praise and approbation and notech that high honour and esteem that is due to Christ Majesty is the next word which implieth such greatness excellency as maketh one honoured preferr'd above all therefore a stile usually given to Kings but none so due as unto Christ who is King of Kings and Lord of our Lords The third term is dominion which implieth the foveraignty of Christ over all things especially over the people whom he hath purchased with his blood The last word is power which signifieth that all sufficiency in God whereby he is able to do all things according to the good pleasure of his will From hence observe 1. A gracious heart hath such a sense of Gods worth and perfection that it would have all things that are honourable and glorious ascribed to him therefore are divers words here used When we have done our utmost we come short for Gods name is exalted above all blessing and above all praise Nehem. 9. 5. Yet 't is good to do as much as we can Love to God will not be satisfied with a little praise I will praise him yet more and more love inlargeth the heart towards God if there be any thing more excellent he shall have it well then 't is a sign of a dead heart to be a niggard in praises to be sparing careless or cold this way 2. When we think of God 't is a relief to the Soul to consider of his glory majesty dominion and power for this is that which the Apostle would have to be manifested acknowledged and esteemed in God as the ground of our respect to him it incourageth us in our service we need not think shame of his service to whom glory and power and majesty and dominion belongeth It hearteneth us against dangers surely the great and glorious God will bear us out in his work it increaseth our awe and reverence shall we serve God in such slight fashion as we would not serve the Governour Mal. 1. 8. 't is a lessening of Gods majesty you do not treat him as a great and glorious Potentate Mal. 1. 14. It inviteth our Prayers to whom should we go in our necessities but to him that hath Dominion over all things and power to dispose of them for the glory of his majesty It increaseth our Dependance God is glorious and will maintain the honour of his name and truth of his promises When we are daunted by earthly Potentates 't is a relief to think of the majesty of God in comparison of which all earthly Grandure is but the dream of a shadow Again God that hath a soveraignty over all things and such an almighty power to back it will not be wanting to do that which shall make for his glory 2. The next consideration in this Ascription is the duration now and ever Thence note The Saints have such large desires for Gods glory that they would have him glorified everlastingly and without ceasing they desire the pre sent age may not only glorifie God but the future when they are dead and gone the Lord remaineth and they would not have him remain without honour they do not take death so bitterly if there be any hopes that God will have a people to praise him and their great comfort now is the expectation of a great Congregation gathered from the four winds united to Christ presented to God that they may remain with him and glorifie him for evermore 't is the comfort of their hearts to see this Congregation a making up every day that there are Saints and Angels to praise God whilest others grieve and dishonour him they prize their own salvation upon this ground that they shall live for ever to glorifie God for ever see Eph. 3. 21. Ps 41. 13 Psal 106 48. Now this they do partly from their love to Gods glory which they prize above their own salvation Rom. 9. 3. Partly in thankfulness to God for his everlasting love to them God is from everlasting to everlasting and his love is from everlasting to everlasting Psal 10â— 17. he was their God and will be their God for ever and ever and therefore they purpose to be his people and to praise him for ever and ever Well then get these large desires for Gods glory that he may be
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Iraeneum Observat 1. Observat 2. Observat 3. Observat 4. * 2 Pet. 1. 2. Observat 5. Observat 6. Observat 7. * Vide Nieremberg Strom. 1. cap. 17. Glassium l. 1. Philol. sacrae pag. 60. Christolog Mosaicae dissert 5. p. 165. Observat 1. * Multi adhuc sunt qui clavum sanguine Abelis rubentem circumferunt Observat 2. * Baalam cursed Israel for hire against his own conscience so did these pervert the truth Observat 3. Observat 4. Observat 5. Observat 6. Observat 7. Observat 8. Observat 9. Observat 10. Observat 11. Observat 12. Observat 2. Observat 3 Observat 4. * Psalm 145. 15. Observat 5. Observat 6. Observat 7. 2 Pet. 2. 17. Observat 8. Observat 9. Ier. 6. 16. * Lethifer Autumnus Juvenal Observ 10. See Dr Hammond pract Cat. p. 14â— 145. Observat 11. Observat 12 Observat 13 Observat 14 Observat 1â— Observat 2. Observat 3. Observat 4. Observat 5. Observat 6. * 2 Sam. 21. 17 * See verse 6. on those words chains of ever lastâ—ng darkness and ve se 7. those words â—tâ—rual sire * Wicked men are not changed in Hell melted mettle groweth hard again the bad theif had one foot in Hell and yet dyeth blaspheming their Iudgments are changed not their hearts they would have dallyed with God longer greeved his spirit here in the world longer but that their Candle went out c. Observat 9. * Vid. Bez. Estium in loc Observat 3 Observat 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Observat 5. Observat 6. Observat 7. * Psal 1. 5. See Hosea 7. 2. Psalm 49. 5. * Numb 32. 23. Observat 3. Observat 4. Tertullian * 1 Tim 3. 6. 1 Tim. 6. 3. Observat 5. Observat 6. Observat 8 * Mat. 12. 32. â— Observat 1. * Or Sibbus â— * Rom. 8. 7. * Sencea * Quod enixè concupiscunt ut sit contabescunt quod esse non possit Gilbert in cant 19. * Iob. 38. 0. * Quantum libâ—t saepe obligati hoc solum memincr unt quod negatum est Plin. Ep. 4. l. â— Non quod habit num 〈…〉 quod non abâ—t opâ—at Mâ—nil * See 2 Chron. 15. from 3. to the 6. * Qui Christum curat non multum curat quam de praciosis cibis stercus conficiat Hierom. * Virtus etiam lecto exhibetur * Exod. 14. 13. * Job 15. 11. â— Vse 1. * Mat. 5. 19. * Titus 1. 7. Titus 2. 3. Observat 3. * Discripsit Apostolus Joviniâ—num loquentem buccis tumentibus inflata verba trutinantem Hieron lib. 1. adversus Jovin * As Ge. 19. 21. Nashati panecha the word signifyeth I have accepted thy face or lifted up thy face the Sept. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We I have accepted thee concerning this thing Observat 4 * Dr. Jackson in his Treatise of faith Observat 5. Observat 6. Observat 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observat 3. Observat 4. Observat 5. Observat 6. Observat 1. Observat 2. Observat 3. * Mundus senescens â—patitur phantasias Gerson Observat 4 Observat 5. Observat 6. Observat 7. * Under this head is comprised sinsul excommunication See Joh. 9. 34. and Joh. 16. 2. * Ab Ecclesiâ Romanâ non alio â—isâ—â—ssimuâ— animo quam ut si correcta ad priorem Ecclesiae jormam redeat nos quâ—que aâ—illâ—n revertamur c. See my Comment on James pag. 405. Observat 2. Observat 3. * Ebrietas longe est a me Domine crapula autem nonunquam surrepit servo tuo Aug Confes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observat 4. Observat 1. Observat 2. Observat 5. Observat 6. Observat 7. Observat 8. * Tit. 3. 5. Observat 1. Observat 2. * Jer. 14. 10. * Psal 95. 10. Observat 3. * Psal 97. 10. * Joh. 11. 35 36. * Luk. 7. 47. Observat 4. 1. Vse Object Sol. Vse 2. Observat 5. * John â— * See the larger annotations Vse 1. Vse 2. * 2 Pet. 4. 17. Observat 6. Observat 7. * Called therefore a Crown of life Rom. â— 10. Observat 1. Observat 2. * Errare possum Hereticus esse nolo * Isa 8. 27. * Tacitus saith that he did servili animo exercere imperiumper libidinem sevitiam * Tim. 2. 15. * Pro. 27. 23 * Theod. lib. 3 15. Observat 4. Observat 5. * These are spots in your love-feasts verse 12. Observat 1. Observat 2. Observat 3. Observat 4. * 2 Cor. 1. 22. Observat 5. Observat 6. Observat 1. * Psal 104. 24 1 Cor. 1. 21. * Dolus an virtus quis in hoste requirit Vse 1. Vse 2. Observat 2. Observat 3. Observat 4. Observat 5. Observat 6. Observat 7. Observat 8. Observat 9. Observat 10 Observat 11
bidd them God-speed l st we be partakers of their evil deeds John 2. ep verse 11. 3. Gross Idolatry when we cannot communicate in their worship without sin 8. The scandals of Professors are ground of mourning but not ground of separation 1 Cor. 5. 2. Church Guides must do their Office discern between the precious and the vile that the hearts of the righteous be not made sad yet if not you have no ground to separate because God may own them for a Church though they have many scandals among them as in Corinth there was incâ—st heresie profaneness many that never had repented 2 Cor. 12. 21. yet to the Saints at Corinth we may communicate with a Church without sin when we have done our duty that is informed warned mourned if the word and Ordinances be kept pure for substance though the persons be corrupt you may communicate without sin the Pharisees held the degree of Doctors and Expositors of the Law and so far were to be owned though guilty of much personal wickedness Matth. 23. 2 3. The Prophets lived in corrupt times yet did they not separate from the Assemblies of the Church usually laziness is the ground of separation they are loth to discharge their duty to take pains to convince exhort and warn their fellow members or to call upon their Pastors to take heed to their Ministry and some Pastors are loth to be at the labour to gain a rugged people to the obedience of the Gospel to use that frequent admonition and those serious addresses which are necessary for such a purpose and to expose themselves to encounter those exasperations which the discharge of their duty will necessarily draw upon them and therefore rnn into separate assemblies where all things may be carried on more easily 9. Lawful separation must not be suddain till all due courses be tryed 1. Cor. 13. 7. Love beareth all things endureth all things hopeth all things Certainly we should do much endure much ere we go off from the communion of any Church it must be with grief when Physicians cut off an arm or leg they do not deâ—ight in it but are driven to it of necessity So when a Judg condemneth a Malefactor he delighteth not in the punishment in a civil warre though the cause be just yet to delight in the executions that are done upon the enemy is not without sin 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth Again it must be with a mind to return when the evil is taken away 10. For the degrees of separation take these rules If a afew separated for a weighty cause they should only withdraw tarrying for the Reformation of the Church but numerous bodies may go on to positive Seperation for they ought not to be without Ordinances but boldly to profeâ— the right way Again as long as a lower degree of separation will serve the turn we should not go to a higher 't is a great weakening to the Interest of Christ when we presently draw things to an extremity In smaller differences we must observe the Apostles rule Phil. 3. 16. but enough of this matter The next Point is taken from the seond sin mentioned in this verse sensual he chargeth it upon those that separate themselves Those that separate from the assemblies of the faithful are usually sensual Discipline is too straight for them that would live according to their own lusts the Raven that was sâ—nt out of the Ark finding carrion floating abroad had no mind to be cooped up there and therefore returned not so these finding more liberty abroad than in the Congregations of the faithful separate and inhaunt with such among whom they may have room for their lusts Moreover they lose the benefit of those that should watch over them Church communion is a good preservative against lusts Wo to him that is alone Eccles 4. 11. Straglers are more easily surprized they were sâ—aâ—tered and became meat to the beasts of the field Ezek 34. 6. they that separate are the more easily perverted both in Judgment and practice they tuâ—n Famulists now Famulism is but painted Atheism or Antimonists and Antimonism is but sin licensed and priviledged Again 't is just with God to punish that pride wherewith seperation is accompanied with bruitish lusts usually unsanctisâ—ed knowledg runneth into pride and then the affections are not governed well then observe the providence of God in setting a mark upon those that separate they are men of unbridled affections and without yoke and are usually given up to carnal pleasures and wonder not if sensual persons cast off communion with the Church when they cast off communion with God himself those that spent their dayes in mirth said unto God depâ—rt from us Job 21. 14. Many now that are come to the height of pride and sin pretend to live to the height of the creature The next Note is That sensual persons are evil persons there are three ranks of sinners those that are given to to fleshly lusts and they are the sensual those that are given to the lust of the eyes and they are the worldly those that are given to pride of life and those are the proud the great spirits of the world see 1 Iohn 2. 16. and Jam 3. 15. with my comment there our work now lyeth with the â—ensual who seem to be the worst sort of sinners and altogether unfit for any worthy action and exploit To find them out let us consider what sensuality is 't is an inordinate desire and delight in soft and delicate living there is a due care of the body to keep it serviceable and an allowed delight in the creature he that created water created wine creatures for our delight as well as our necessity and false Teachers have often set off themselves with the shew of a severer abstinence Col. 2. 19. ' tic possible that by an undue rigor the body may be used a little too hardly and disabled for better services but yet we are more usually guilty of the excess then of the defect pleasure is born and bred with us and therefore hath a mighty force and inchantment upon the soul the first years of humane life are meerly governed by sense and for a great while all our business is to live and grow and therefore most men miscarry by appetite and an undue liberty in meats drinks and sports now to state the due bounds and limits which reason and Religion hath set is very hard different tempers and constitutions of body make rules uncertain in the general 't is good to watch least pleasure become a master and reason a slave The two general limits are 1. The health of the body 2. The welfare of the soul 1. The health of the body must be regarded too much care for the body destroyeth it as too much oylâ—puâ—s ouâ— the Lamp wine and women take away the heart Hos 4. 11. that is the generousness and sprighrliness
of a man the vigor of nature is abated gallant and active spirits effeminated and brave hopes drowned and quenched in the puddle of exâ—ess and masculine agilioy and vivacity melted away in ease and pleasure The Romans were wont to have their sunerals at the gates of Venus Temple 2. The souls welfare is of chief consideration we must take â—eed that the soul be not either disfited for duty or disposed for sin 1. Dis fitted for duty when the soul cannot lift up it self to God and divine things and findeth less aptitude for his service you are inordinate Luk. 21. 36. Let not your hearts be over charged with surfeitting and drunkenness c. the heart may be over-charged when the stomach is not when we are warned of surfeitting and drunkenness we think of vomiting staggering reeling fauliring in speech or gate Oh Christians you are guilty of it when the heart is over-charged and driveth on heavily in holy things when we are warned of adultery we think only of defiling other mens wives or scattering our lusts promisâ—uoâ—sly as the beasts do but alass we are guilty of it when the inordinate use of a lawful wife doth quench our vigor and alacrity in our heavenly calling si vinum â—x â— potheca tua c. a man may drink too freely of his hogshead 2. We must take care that the soul be not more disposed to sin diver lusts and pleasures are fitly joined by the Apostle Tit. 3. 3. if we do not watch over pleasures the heart groweth more wanton and libidinous the restraints of grace are weaker and carnal motions more urgent and violent the heart is nourished c Jam. 5. 5. the enemy put in strength and heart 1 Pet. 2. 11. Well then let us beware of sensuality other things defile a part as cevetoâ—sness the soul but sensual lusts defile the soul and body to they leave guilt upon the soul and dishonour upon the body while 't is made a streiner for meats and drinks and a channel for lusts to run in other lusts seem to gratifie the ambition of man and to exalt him but these debase him and turn him out among the beasts to renounce pleasures is the first thing you must do if you mean to do any thing in Religion otherwise you lye open to every temptation Pro 25. 18. The water of the Sanctuary could not heal the mirery places Ezek. 47. 11 which is usually appled to sensual hearts preasures bring a brawn and a deadness upon the conscience and a cloud upon the understanding Daniel that had the high visions of God lived by pulse John Baptist that had the most eminent Gospel dispensation Mat. 11. fed upon locusts and wilde honey among the Heathens he was counted the most accomplished man that spent more oyl in the Lamp then wine in the bottle certainly the baser a man is the more he affects carnal delights Eccles 7. 4. The heart of a soâ—l is in the house of mirth that which wise men prefer is better then that which fools make choice of pleasures are the choice of fools wise men know them to be baits and snares that if they be not watched they soon put us out of frame and unfit us for communion with God Eccles 2. 2. Once more this sort of sins enslaveth and by custome gaineth upon the heart more then others do and bringeth us under a power which we cannot easily break 1 Cor. 6. 12 Therefore use pleasures with care and caution that when we take them they may not take us Gods people I suppose are not so easily tempted to adultery and drunkenness but beware of gluttony the throat is a slâ—pery place and instead of supplying nature we feed lust be not too much in the use of carnal delights least you suffer this distemper of spirit to take root Dives fared deliciously every day there are times of abstinence as well as liberal rejoycing in the creature when our lives are but a diversion from one pleasure to another nature groweth wanton and unsatisfied and men live as if they were born to eat drink play sport and sleep Luk. 17. 27. Lastly take heed of solliciting lusts when you should quench them Rom. 13. 14. The next thing that we may observe is That sensual persons have not the spirit these two are contrary flesh and spirit Gal. 5. 17. and they that cherish the one do necessarily banish the other and as they enlarge the one they streighten the other the spirit is a free spirit and sensual persons are very slaves the spirit is a pure spirit and they are unclean the spirit is active and they are gross and muddy of a dull and stupid nature the spirit worketh intellectual and chast delights and they are altogether for base and dreggy pleasures such a perfect contrariety is there between them more distinctly take it thus 1. Sensual men have little of the inlightning of the spirit their palate is better then their understanding Eph. 5. 16. Be not drunken with wine wherein is excess but be filled with the spirit where the fumes of wine and the motions of the spirit are composed as things incompatible in marish countreys we do not expect a clear air so sensual persons have seldom any clear and raised thoughts of God men given to pleasures can taste meats and drinks but not Doctrines 2. Sensual men have little of the quickenings and efficacy of the spirit the more they dissolve and melt away their precious hours and spirits in pleasures the more do they grow sapless dead and careless and loose all tenderness of conscience and livelyness of affection they quench the vigor of nature much more do they quench the spirit Voluptuaries are said to be past feeling Eph. 9. 19. 3. They have little of the comforts of the Spirit the comforts of the spirit arise from meditating on the works of God Psal 104 34. or tasting his love 1 Pet. 2. 3. or contemplating our great hopes 2 Cor. 4. 18. Now carnal men can relish none of this they cannot exercise love or faith or hope that they may delight themselves in God and have some lively tasts of eternal life when the soul lyeth under the dominion of carnal and dreggy pleasures 't is uncapable of thinking upon God and his works or relishing inward consolation love is pre-occupied Well then we should the more take heed that we be not sensual never had any sensual person any great measure and portion of the holy Ghost in gifts or graces the Devil easily entereth into swine but the holy spirit of God will not dwell there a man is put to his choice which he wil have pleasures or the spirit 't wil be sad for you if you love pleasures more then God 2 Tim. 3. 4. and prefer these dreggy delights before those masculine joys which will acâ—rue to you by communion with God if we were altogether to renounce delight 't would be more â—â— some no you are only