discover our misery and deformity by reason of unholinesse as also to discover the beauty of holinesse and the happiness laid up for holy ones bestowing also upon it an inclining power to bow us to the imbracing and obeing of his holy will the pattern of all holiness 2. From God we have our sanctification not by traduction from our parents Grace is not of an equall extent to Nature Grace is not native but donative not by generation but by regeneration it s from the Father of spirits not fathers of our flesh Who can bring a clean thing out of filthinesse The new birth is not of blood nor the will of the flesh nor of man Joh. 1.13 The purest seed-corn brings forth the stalk the husk and chaff and the holiest men have a posterity with a nature covered over with corruption 4. God sanctifies so as the first infusion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart the plantation of grace in us being purely supernaturall Gods manner of working is altogether divine beyond the power and without the help of any thing in man only he being a rationall creature is a subject capable of grace and therby in the work of sanctification hath a passive concurrence for of our selves we are not sufficient to think a good thought but our sufficiency is of God He worketh in us both to will and to do We are dead in trespasses and sins c. New begotten new created c. Grace is an habituall quality meerly infused by divine vertue not issuing out of any inward force of humane abilities howsoever strained up to the highest pitch of their naturall perfection All civility sweetness of nature ingenuity of education learning good company restraint by laws with all moral Vertues with their joynt force cannot quicken our souls to the least true motion of a spirituall life 5. God sanctifies so as that in the practice of sanctification man doth actually concurr with God for being sanctified and inwardly enabled in his faculties by spirituall life put into them he moves himself in his actions of grace although even in these actions he cannot work alone he being onely a fellow-worker with the Spirit of God not in equality but in subordination to him Neverthelesse though these actions be performed by the speciall assistance of the Spirit yet in regard man is the next agent they are properly said to be mans actions 2. God the Father sanctifies And yet Eph. 5.26 1 Cor. 1.30 Christ is said to sanctifie and to be Sanctification and most frequently the holy Ghost is said to sanctifie Gal. 5.22 Ephes 5.9 Gal. 5.17 Grace being called the fruits of the spirit the whole work of Sanctification stiled by the name of spirit and the Scripture expresly speaks us sanctified by the Spirit and the holy Ghost is called the Spirit of Sanctification Yet when the Scripture saith we are sanctified by God the Father it doth not contradict it self For the explication whereof I shall briefly set down this Distinction and these Conclusions All the Attributes of God are either 1. Essentiall Dist which are the very divine Essence and pertaining to the very nature of God as to be a Spirit omniscient eternall true good powerful mercifull c. Or 2. Relative And that either 1. Inwardly to the Persons within themselves as for the Father to beget the Son to be begotten the holy Ghost to proceed from Father and Son Or 2. Outwardly And that either 1. to the creatures as to create sustain c. or 2. to the Church as to redeem and sanctifie c. The Attributes that appertain to the Nature or Essence of God are common to the three Persons as to be a Spirit Concl. 1. omniscient eternall c. The Attributes or properties that inwardly belong to the Persons among themselves Concl. 2. are peculiar and proper to each of them both in regard of order of being and working The Father hath his being from Himself alone the Son hath his being from the Father alone the holy Ghosi hath his being from them both The Father alone begetteth the Son is alone begotten the holy Ghost doth proceed from the Father and the Son All works externall Concl. 3. and in reference to the creatures as to create to govern to redeem to sanctifie c. are in respect of the things wrought equally common to the three Persons of the Trinity who as they are all one in Nature and Will so must they be in operation all of them working one and the same thing together John 5.17 19. Most true is that of Christ Whatsoever things the Father doth these also doth the Son the like may be said of the holy Ghost so that we are sanctified by Father Son and holy Ghost there being the same power and will of all three and in works externall and in respect of the creature when onely one Person or two are named the whole Trinity is to be understood Though the works of three Persons toward the creature Concl. 4. world or Church in regard of the thing wrought are common to all the three yet in respect of the manner of working there is distinction of Persons that work for the Father works through the Son by the holy Ghost The Father works from none the Son from the Father the holy Ghost from both Joh. 5.19 8.28 16.13 there being the same order of working in the Trinity that there is of existing the Father works by the Son and the holy Ghost sending them and not sent by them the Son works by the holy Ghost sending him from the Father into the hearts of beleevers and is not sent by him but by the Eather the holy Ghost works and is sent from the Father and the Son not from himself The works therfore of the Trinity are considerable either absolutely or in regard of the works wrought and so they are the works of the whole Trinity in common Or relatively when we consider in what order the Persons work which Person works immediately which by another And so the Persons are distinguish'd in their works This considered Jude in ascribing Sanctification to God the Father is easily reconciled to those that ascribe it to God the holy Ghost and the Son these last named persons being by Jude included in the working of sanctification and only the order of working of the blessed Trinity noted The Father sanctifying through the Son by the holy Ghost the Father sanctifying by sending the Son to merit and giving his Spirit to work the Son by meriting the holy Ghost by working our sanctification and immediately sanctifying us in which respect he hath the title of holy and Sanctification most commonly exprest as his work This for the Explication of the second particular in the first priviledge of the faithfull to whom Jude wrote viz. The Author of their sanctification
bears a cart begins with a tender film not able to bear a pibble the least enemy must not be neglected Presume not on thy own strength He that carrieth grace in a proud heart carrieth dust in the winde a proud man is arbor decorticata a tree whose bark is off humility keeps in the sap of grace Shun the occasions of sin it s easier to passe by the snare then to get out Lastly Pray to be preserved from God is it that we stand we are reeds tyed to a pillar The wicked go out of the way and they call not upon God Psal 14.3 4. This for the handling of the first particular in the second Priviledge viz. the kinde of it Preservation The second follows viz. The ground of this their preservation In Christ Jesus Briefly 1. To explain it 2. To collect Observations 1. For Explication The faithfull may be said to be preserved in Christ two wayes 1. Merito passionis by the merit of his suffering And thus he saves from the wrath and curse of God There is no condemnation to them that are in Christ Jesus Rom. 8.1 He saveth from the wrath to come 1 Thess 1. ult The chastisements of our peace were upon his head and by his stripes we are healed Isa 53. He was as the brazen Serpent in healing the beholders All miseries as curses have left their stings in his side He was the true Passover for whom all the Judgments of God pass over us his Crosse is the tree cast into the waters of Marah to take away their bitternesse his ignominy our glory his poverty Paupertas Christi patrimonium meum Ambr. our patrimony 2. We are preserved in Christ Efficacia operationis by his effectuall working in us and bestowing upon us such supplies of grace as that we never fully and finally depart from God and this is effected two wayes 1. On Christs part He sending his Spirit to work in us 2. On our parts Faith is enabled by his Spirit to receive continued supplyes of strength from him 1. His Spirit of grace call'd the Spirit of Christ Rom. 8. Gal. 4.6 v. 9. is bestowed upon us he interceding with his Father for that end I will pray the Father saith he and he shall give you another Comforter Joh. 14.16 If I depart Spiritus Vicarius Christi I will send him unto you And this presence of the Spirit working and continuing grace is the fruit of those prayers for proservation of his people I have prayed for thee that thy faith fail not saith Christ to Peter Luk. 22.32 and I pray that thou wouldst keep them from the evill Joh. 17.15 And the Apostle Rom. 8.34 from the Intercession of Christ inferrs the certainty of perseverance Who also maketh intercession for us Who shall separate us from the love of Christ c. Now this Spirit sent by Christ into the hearts of his people preserves them both by working and strengthening their union with Christ In the former Rom. 8.9 Rom. 6. conveying a life and bestowing a permanent principle of holinesse upon them 1 John 3.9 putting into them a seed that shall never dye infusing an habit of holinesse never to be lost In the later Phil. 1.19 Eph. 3.16 Phil. 4.13 affording daily supplyes and strengthening them with might to resist all tentations to bear all burdens to go thorow all conflicts to thrive by all Ordinances to rest upon all the promises to act their graces with vigour to mourn for sin committed Rom. 8. 2 Cor. 12.8 call and cry for grace which is wanting the Spirit directing in doubts quickning in deadnesse comforting in sorrows interceding in prayer c. 2. John 15.4 6. Eph. 3.17 On our part we are preserved in Christ by his operation when faith is enabled by the Spirit to adhere and cleave unto him to unite and fasten us unto him making Christ to dwel in our hearts incorporating us into him as the branches are in the tree or as the root is fastened in the soyl the member in the body or the house upon the foundation this grace joyning and making us adhere to Christ so strongly that having fastened upon him there 's no plucking of the soul from him And thus as Christ layes hold upon us and takes us by the hand with his Spirit so we lay hold upon him and take him by the hand with our Faith whereby the union is complete and reciprocall Our beloved ours and wee his And from this uniting and closing work of faith by the Spirit flows the preservation of a Christian as the weak branches of a Vine are upheld by fastning about the prop and the house by abiding on the foundation or a weak slender reed by being tyed to a pillar But yet faith resteth not here but improves this union and by vertue of it †Habemus sapientiam justitiam sanctitatem Christi non quatenus speculamur Christū quatenus longè à nobis existentem sed quatenus incorporamur Christo quatenus habemus Christum in nobis manentem De fonte hujus spiritualis plenitudinis accipere non possumus nisi in illo simus et boc discriminis est inter fontem naturalem spiritualem Dau. in Col. p. 248. John 1.16 drawes continuall supplyes of grace and strength from Christ as the root from the soyl or the branches from the root or the pipe from the fountain Hence it is that we live by faith Gal. 2.20 because our faith is the instrument that draws vertue from Christ to relieve and sustain us in all our wants Faith and Christ being well met Christ is very full and loves to be giving Faith very empty a covetous grace and loves to be receiving of his fulnesse It sufficeth not faith to be in the fountain unless it drink of the fountain to be in Christ unlesse it receive from Christ to unite us as members to the head unless it supplyes us as members from the head from the head all the body by joynts and bands hath nourishment ministred Col. 2.19 the Spirit on the part of Christ and faith on ours are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those joynts and instruments of connexion betwixt Christ and us whereby a Christian is not onely knit to Christ his head and a kinde of spirituall continuity between Christ and him is caused but hath nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is furnished or supplyed with all sutable furniture plentifully necessary to preservation of grace all things that pertain to life and godlinesse 2 Pet. 1.3 Rom. 8.10 2 Cor. 8.9 justifying grace to preserve us from the guilt of sin supplyes of sanctifying grace to preserve us from the filth of sin in us and the force of tentation without us 1 Joh. 5.11 in both respects faith drawing preservation from Christ in whom life is nay Col. 3.4 who is our life And faith makes use of the Ordinances but as conduit-pipes or water-courses to
edge the soul the sting the malignity of every trouble is removed so that it hath little more then the notion of a misery Gods people are not delivered from evils as oppressive to nature but as satisfactory to Justice whatsoever they suffer though it be death it self they may say Christ hath laboured John 4. and we enter into his labours he hath born the heaviest end death lost its sting in his side There 's honey in the carcasse of this lion this Serpent is but a gentle rod being in his hand 2. This spirituall preservation of beleevers is from Sin and in the state of holinesse their grace being preserved and the image of God never totally obliterated in them God preserving the jewel oft when not the casket a mans self his soul though not his carcasse and from that which is the greatest enemy and evill sin so oft in Scripture call'd the evill John 17.15 Mat. 5.37 and that which makes the very Divel himself both to be and to be called the evil One he both having most and dispersing most of that evil the world to be call'd an evill world Luk. 6.45 1 Joh. 5.18 Gal. 1.4 and men evill men And so this priviledge of preservation from sin and in the state of holiness aptly follows Sanctification the elect being not onely made holy but kept holy Hence we read of him that is able to keep us from falling Jude 24. of Christ praying that his disciples should be though not taken out of the world yet kept from the evil Joh. 17.15 the world kept out of them though not they out of the world of the faithfull their being kept by the power of God through faith unto salvation 1 Pet. 1.5 Of the evill one's not touching him that is born of God 1 John 5.18 and of his not sinning of Gods delivering of Paul from every evill work 2 Tim. 4.18 of preserving blamelesse to the coming of Christ of finishing the good work begun unto the day of Christ Eph. 1.6 All which places intend this spirituall preservation mentioned by Jude which is that gift of God whereby the elect being united to Christ by his Spirit and faith continue in him and can never totally and finally fall from holinesse Sundry wayes doth God preserve from sin and in holinesse 1. Somtime by keeping his people from the very outward tentation to sin if he sees it would be too hard for them often dealing with his servants as the people did with David 2 Sam. 21.17 who would not let him go down to battell lest the light of Israel should have been put out as Gideon dealt with his souldiers suffering not the fearfull to go to fight Judg. 7.3 as we use to keep in a candle in a windy night putting it into a lanthorn 2. Sometime by making them conquerors even for the present over the tentation he strengthens them so with his Spirit as that they break the strongest cords with Samson bearing away the very gates of the City and overthrowing whole troops of tentations Gen. 39. Thus was Joseph preserved as Chrysostom expresseth it in a fiery fournace even when it was heated seven times hotter then ordinary the power of God being put forth therein more then in preserving the three children Thus were the blessed martyrs preserved from sin we read in that holy Martyrologie Heb. 11 35. they were tortured not accepting deliverance How many have overcome fire with fire the fiery flame with love to Christ hotter then fire their holy resolution rising the higher the more opposition they had as a flood that meets with an obstacle or as a ball the harder it is thrown against the ground the higher it mounts in the rebound 3. Alway God so preserves his Saints from sinning Luk. 22.32 that they sin not finally they sin not away all their holinesse their faith fails not ther 's somthing in them that sins not the seed of God a grain of mustard-seed a principle of holinesse which Gratia nec totaliter intermittitur nec finaliter amittitur as it opposeth so it will overcome their distempers as a fountain works out its muddinesse when dirt is thrown into it as life in a man his diseases A Saint is not delivered fully from the being of sin but from the totall prevalency of it from finall Apostacy so that his soul still continues in the state of grace and hath the life of holiness for the essence though not alway in the same degrees he may aliquo modo recedere non penitus excidere Grace may be abated not altogether abolish'd he may peccare Actus omittitur habitus non amittitur actio pervertitur fides non subvertitur concutitur non excutitur defluit fructus latet succus jus ad Regnum amittunt demeritoriè non effectivè Pr.l. Effectus justificationis suspenditur at status justificationis non dissolvitur Suffr Br. p. 187. Secundùm quasdam virtutes spiritus recessurus venit venturus recedit Gr. Mor. l. 2. c. 42. not perire sin but not to death intermit the actings of of grace not lose the habit Faith may be shaken in not out of the soul the fruit may fall off but the sap not totally dry up 'T is true Grace in it self considered as a creature might totally fail our permanency is not respectu rei but Dei not from our being holy but from our being kept holy We are kept by the power of God and if so it will be to salvation Notwithstanding the power of sin in us and the power of Satan without us the frowns and the smiles of the world the musick and the fournace the Winde and the Sun the tide of nature and the winde of example holinesse though in the least degree shall never be lost to be of no degree Satan doth soli perseverantiae insidiari he only aims to take away grace he would never care to take away gold or names or comforts c. if it were not to make us sin He that offers to give these things to make us sin would not snatch them from us but for that end God was not delighted that Job should be tormented but that his grace should be tryed nor Satan so much that Job should be tormented as that his grace should be destroyed But though he winnow never so violently Luk. 22.23 he shall winnow never out all our grace All the power of hell shall never prevail against the God of heaven The immutable eternall decree of God is the foundation of perseverance Isa 46.10 Now the counsel of God shall stand The elect cannot be deceived Matt. 24.24 The impossibility of seduction is grounded upon the stability of election the foundation of God abideth sure 2 Tim. 2.19 it can never be moved out of its place The purpose of God according to election must stand Rom. 9.11 Of all that God hath given Christ by election he will lose nothing John 6.39 And
into the eye it presently begins to cry The people of God while troubles are upon them are safe but when they are within them when sin sends away Christ then begins their woe Sin can never quite bereave a Saint of his jewel his grace but it may steal away the key of the cabinet his assurance he may not know where to finde his grace when he stands most it need of it Grieve not that holy Spirit which unites Chrisâ— to the soul and supplyes the soul with Christ Grieve not that Spirit in thy joyes which only can rejoyce thee in thy griefs The Spirit of Christ is a tender thing When Jâ—seph manifested himself to his brethren the Egyptians weâ— made to go forth and when the Spirit discovers the love oâ— Christ to us there must not be a lust allowed in us 5. Obs 5. I note The great happinesse by the second abovâ— what was enjoyed from the first Adam We were holy in the first but are preserved only in the second Adam in the former holinesse was perfect onely in the later it is permanent in Adam we had a power to stand if we would in Christ we have grace that makes us will Adam had life but lost it and derives death Christ hath life keeps it and communicates it Oh the goodnesse of God that he should take occasion by mans hurting himself to do him good and after his falling not onely to raise him up but to keep him up to keep him as the Apostle afterward from falling A mercy which as it requires thankfulnesse Felicior Job in sterquilinio quam Adamus in Paradiso Subjiciuntur miscriis non rejiciuntur cum miseris so it opposeth high-mindednesse Job on the dung-hill was more safe then Adam in that place which was the beauty of the earth Though the faithfull may be cast into miseries yet they perish not with the miserable But though wee stand longer then Adam stood yet by our selves we stand not at all we live in a continued dependence upon Christ if he with-draw his manu-tenency Rom. 11.18 20. the higher we are in grace the lower shall we be in sin We bear not the root but the root bears us let us not be high-minded but fear Who-ever is preserved in Christ must not arrogate his preservation to himself Christ must have the glory both of our setting out and holding out This for the second Priviledge from which the faithfull to whom Jude writes are described viz. Their Preservation in Christ The third and last follows viz. Their Vocation Last in the order of the Apostles writing though indeed first in the order of Gods working the Apostle hereby expressing the ground of their Sanctification and their perseverance therein viz. Their true and effectuall vocation from sin to God at the first Called Of this Vocation 1. By way of Explication 2. By way of Observation The word here used signifieth sundry sorts of Callings 1. Not to speak of calling personall 1 Cor. 7.24 Rom. 1.2 Gal. 1.1 or to a Function and Office whether oeconomicall Military Magistraticall or Ecclesiasticall Acts 1.26 immediate or mediate as not being here intended 2. Nor of that generall calling of all persons in the world by the works of creation Rom. 2.15 and 1.19 Psal 19.1 Acts 17.27 and the light of nature by which God speaks to heathens 3. But of that spirituall calling afforded only unto some Acts 14.17 which is to seek happinesse and blessednesse in Christ This is twofold 1. Only externall and ineffectuall 2. Internal also and effectuall 1. Only externall Ps 147.19 20. Acts 17.30 and by the ministry of the Gospel bestowed sometimes upon Cities Kingdoms Common-wealths A calling according to means common to the elect and reprobates Mat. 20.16 Many are called but few are chosen It s often inefficacious as to the saving good of the hearer Mat. 23.37 Heb. 4.3 Audiunt multi obaudiunt pauci Christ would have gathered Jerusalem's children and they would not The word preach'd profited not because not mixt with faith God by this external calling shewing what is mans duty and what was once his ability to perform the impairing of which later is no exemption from the former Joh. 15.22 24. and hereby rendring men inexcusable they knowing what they should do and not doing what they know And also by this meerly outward calling men are conteyned in externall order abstain from sundry great and heynous sins are profitable instruments in a Common-wealth observe civill Justice c. which God oft rewards with temporall blessings 2. The other sort of this spirituall Vocation is internal and effectual this bringing us into the invisible Church as the other into the visible this uniting us to Christ the head the other tying us to the members this bringing to illumination of faith the other to illumination of knowledge only this making us members the other professors of Christ this curing and changing the other only curbing us this being a calling according to purpose and flowing from election the other a calling according to means only The general way leading to the knowledge of God by the creatures and naturall light or the meer externall revelation of the will of God in the Scriptures sufficing not Totus Psalmus in tres partes distribui potest Prima agit de prima Schola quae est universalis seu omnium hominum communis Secunda de Schola particulari propria Ecclesiae penes quam Deus Oracula sua deposuit Tertia de Schola specialis gratiae internâ efficaci quae ad Unctionem Spiritus refertur quae docet vero salutari modo Riv. arg Ps 19. without the effectuall operation of the Spirit upon the heart in respect whereof as the learned Rivet well observes the Psalmist throughout the 19 Psalm sets down a three-fold School by which God teacheth us and calls us 1. That which is common to all men by the contemplation of the creatures 2. That which is proper to the Church standing in Gods committing his oracles unto it 3. That which is internall and of speciall grace efficacious and to be referr'd to the unction of the Spirit which teacheth and calleth after a saving manner And this is the calling here intended being that powerfull work of God calling persons to be what they are not of sinners to become Saints of enemies to become sons whereby grace is not only offered but conferr'd a work of Gods Spirit whereby the elect are not only morally invited but efficaciously incited to come to Christ For the explanation of which I shall briefly touch upon six Considerations which sweetly agree in three pairs or couples with the ordinary calls or invitations which are between man and man 1. The term from which we are called with 2. The term to which we are called 3. The Caller or who it is that calleth with 4. The persons called 5. The Voyce wherewith he calleth with 6.
than for which wee do live Onely such things must be loved much which cannot be loved too much 2. Riches must not be abused to Creature-confidence Job 31.24 1 Tim. 6.17 Gold must not be our hope we must not trust in uncertain riches lying vanities mammon of unrighteousnesse Non fallitur qui nullifidit Riches never deceive us but when we trust them The creature may be used as a staffe to walke with not to lean upon 3. Nor must they be abused to prodigality Abundance requires sobriety they who walk in slippery and dirty wayes had need to gird up their loynâ— 1 Pet. 1.13 Men should not feed upon but onely taste pleasures like Jonathan who did but dip the end of his rod in the hony comb 2. Honours must not be abused to pride Height in place requires lownesse in opinion There 's no advantage comes by having honour from men but only the having therby an opportunity of honouring God It 's sacriledge and Idolatry to accept of honour to Gods dishonour 2. Nor must the gifts of the body as strength and beuty be abused 1. Strength must not be abused to luxury It must not be given to * Pro. 7.26 wine and women 2. Nor to the wronging and oppressing of the weak nor be a weapon of any unrighteousnesse nor 3. be abused to †Jer. 9.23 boasting If God withdraw his manutenency the most strongly built body drops into the grave and he who cannot be overcome by others may by God be suffered to be his own executioner 2. Beuty must not be abused to the enticement of others to sin or the contempt of others who want it or to a sinfull * Manus Deo inferunt quando id quod ille formavit reformare contenduÌ„t nescientes quia opus Dei est omne quod nascitur diaboli quodcunquemutatur Cyp. lib. de discip hab virg §. 12 Bona domus malus hospes Vestite vos serico probitatis byssino sanctitatis purpur â pudicitiae Taliter pig mentatae Deum habebitis amatorem Tert. de cult Foeâ—â— Quaenam perfidia armari eloquentiâ ut contra suum do minum praelietur Camp Orat de Juv. Acad Jer. 4.22 Exod. 1.9 mending or rather marring of Gods wise handy worke by paintings and spottings as if the forme bestowed by God should be reformed by the divel Or to a neglect of that true beuty of the soul by being transformed from glory to glory by the spirit 2 Cor. 3.18 as if the house were more to be regarded than the inhabitant and the casket more to be prized than the pearl 3. We must not abuse the gifts of the mind Parts wit understanding must not be imployed against God to plotting against or opposing of Christ and his truth The edge of wit must not wound religion Men must not be wise to do evill or as Pharaoh deal wisely against Gods people Parts are never used aright but when they are Engines to set up a building of glory to Christ and when employed as once the Asse was to exalt their Master 2. But especially should we take heed of perverting spirituall favours 1. How pernitious is that abuse of the Decrees of God to a liberty in sin lâ— by concluding that if we be elected a wicked life shall not hurt and if we be reprobated godlinesse shall not help us Whereas he who hath elected to salvation Eph. 1.4 Rom. 8.30 hath likewise ordained those means whereby salvation shall be obtained and that we shall walk in the way which leads to the same But of this before 2. We should fear to pervert the patience and long suffering of God to a presumption and a delaying of repentance Eccles 8.11 Rom. 2.4 This being a despising that goodnesse which leads to repentance and a treasuring up wrath by Gods forbearance God intended mercy to be prized not despised and he who hath made a promise to repentance Heb 3.7 hath not made a promise of repentance when we please nay how justly may God punish the contempt of his grace with finall impenitency Repentance delaid till death is seldome unto life 3. Take heed oâ— perverting the Seriptures to countenance thy sin either in opinion or practice 2 Pet. 3.16 Wrest them not wrack them not to make them speak that which they never intended bring not the Scriptures to thy opinion but thy opinion to the Scripture and every doctrine that cannot endure to look upon that sun cast it down as spurious Take not occasion by Scripture to be sinfull in practice 1 Joh. 2.1 Scripture was written that we should not sin not that we should sin Let not the idle person be occasioned from Matthew 6.34 Take no thought for to morrow c. to neglect his calling nor the Covetous from 1 Tim. 5.8 if any man provide not for his own he is worse than an infidel to be immoderate in following it let him as well remember that as he is worse than an infidell who is defective in regarding his own so likewise that hee imitates the Gentiles Matt. 6.32 who seeks after all these things more then hee should Take not liberty from the recording of the infirmities of saints in Scripture to follow them in sin Rather let the falls of the stronger be the fear of the weaker and the punishments which Saints brought upon themselves by their sins be the terrours of those who have nothing of sanctity in them The fals of holy men set down in Scripture are like stakes fixed in a pond not to call us but to caution us 4. Tit. 2.12 Luk. 1.74 75. Let us be eminently carefull lest our deliverances obtained by Christ from the Curse be perverted to loosness of life Let that which was a pledg of his love be a spur to our duty Though some abuse this grace to a wrong end let us use it to a right end To this end 1. Admire and study the excellency of this grace 1. in its fulnesse and sufficiency abuse not that which is so able to help thee Who but a mad man would throw away a Cabinet fil'd with the richest pearls and purest gold But we were not redeemed with such corruptible things 1 Pet. 1.18 but with the precious blood of Christ The blood of God 2. In its freenesse Gods bestowing it upon thee when thou didst not deserve it when thou hadst no other merit but misery to call for it aggravates thy sinne in abusing and contemning it Thankfulnesse becomes the distressed rather then scornfulnesse 2. Get an experimentall taste of this Grace Grace hath no Enemy but the ignorant They who abuse it shew they never found benefit by it A notionall professour may be wrought to a contempt of that grace which an experimentall partaker will highly esteem Grace is never good in the souls valuation till it be possessed Those who love it they know not why wil soon disrespect it they know not how This for the
shall never have so much or so little as to make them unfit for service Christ loves to keep them in working case Even of outward necessaries they shall have what they want if not what they would Christ gives them all things that pertain to life and godlinesse he encourageth them 2 Pet. 1.1 4. he assisteth them in their work he gives them exceeding great and precious promises hee feeds them with his own flesh and blood 2 Pet. 1.4 he cloathes them with his own righteousnesse he directs them with his own spirit 4. By protecting his family from all dangers There 's no safety but in Christs family never are his servants in danger but when they go out of it 1. Sam 2.9 He is the keeper of his Israel peculiarly Though he sometimes suffers evils to touch Psal 105.14 15. he never suffers evils to hurt them he visits them in and delivers from all their troubles he suffers not Kings to hurt any of his servants He takes the wrongs offered to his servants as offered to himselfe 5. 1 Pet. 4.17 By correcting it for its miscarriages Judgment commonly begins at the house of the Lord. His servants are safe but must not be secure he suffers the world to do that which he will not endure in his own family His servants will never be faithfull to him nor find him faithfull to them if he did not sometimes chastise them He judgeth them 1 Cor. 11.32 that they may not be condemned with the world And whensoever the chides he doth it not because he loves it but because they want it 6. By rewarding every servant according to his service He is indeed the only Lord but he hath sundry sorts of servants He is a good master but most that call themselves his servants are unprofitable and only titular and complementall wearing his badg but refusing his work using the name of the Lord and crying Lord Lord but shunning the rule of their Lord. The reward of these is to be cast into utter darknesse Mat. 25.30 who heretofore were unprofitable under light His good and faithfull servants shall be rewarded with the joy of their Lord even the presence of him whom they served faithfully in his absence Mat. 25.21 Their labour of love shall not be forgotten by Christ but all their former toyl shall bee forgotten Their work though never so great is but small to their wages nor is the weight of their labours comparable to that of their crown Jesus Christ will pay them for every work which they have forgotten Their services are all book'd He who formerly gave them abilities to work will now give them a recompence for working 2. In what respect is Christ called Only Lord 1. Not to exclude the Father and the Holy Ghost 2d Branch of Explicat to whom with the Son all outward works are common and frequently to the whole Trinity of Persons is this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord given in Scripture Act. 4.24 Rev. 6.10 God the Father Joh. 17.3 is called the only true God not to exclude the Son and God the Son is called the only Lord not to exclude the Father who is represented in the naturall glory of the Deity as the Son in the voluntary office of a Mediatour But secondly in respect of all creatures is Christ called only Lord 1 Cor. 8.6 One Lord Jesus Christ Eph. 4.5 One Lord and that 1. To exclude the partnership of any other in the government with him The rule is not shared between him and other Lords In government he hath no copartner He is Gods only Vice-gerent There is no â—ther name under heaven given among men Act. 4.12 Mat. 28.18 Heb. 1.2 Isai 63.3 Isai 54.16 To him hath the Father committed all power in heaven and earth as Pharaoh did set Joseph over all the land of Egypt God hath appointed him heir of all things And as Christ had no co-adjutor in the work of redemption so hath he no partner in the glory thereof 2. 1 Tim. 6.15 To note his superiority and preheminency above all other Lords In which respect he is called King of Kings and Lord of Lords for 1. He is the only absolute Lord. All other Lords are subordinate to him dependent on him advanced by him receive authority lawes gifts from him are responsible for the use and abuse of these to him and are therefore punishable by him The supreme of earthly Lords are in respect of him inferiour Lords 2. Phil. 2.10 He is the onely universall Lord. To him every knee must bow The three kingdoms of heaven earth and hell never had any Lord but Christ In the first of these he doth eminently shew his glory and beauty in the second his power of ruling and directing in the third his strength and severity Angels and glorified Saints in heaven Saints sinners and every creature on earth the damned and divels in hel are all his subjects He is Lord of all Act. 10.36 3. Psal 110.3 He is the only Lord for power and might He is able to subdue all things to himselfe Philip. 3.21 and 1 Tim. 6.15 He is called the only Potentate He made and he can annihilate the world with one word He can kill the soul and throw both body and soul into hell Happy we that earthly Lords though never so tyrannicall cannot do this He can subdue the hearts of men even of his deadliest enemies unto his love and obedience Happy would earthly Monarchs think themselves if they could do thus But he who only made can only mend the heart 4. Hee is the only Lord for majesty and glory All the glory of all the Caesars Emperours Kings who ever were combined in one heap is but a black coal in comparison of the splendor of his glory Mat. 6.29 If Solomon in all his glory was not arraied like the lillies of the field how much lesse was he like the Lord of the world The glory of Agrippa and Bernice was but a great fansie Act. 25.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How easie and often doth Christ stain the pride of the glory of the greatest and even cause shamefull spewing to be upon it The glory of Kings is but a borrowed ray or spark from his Majesty When he shall appear in his glory all the nightly glow-worms of worldly splendor shall be put out and all worldly majesty shall be exstinguish'd Nay the poorest Saint shal appear with him in that glory of which all the splendor of Emperours is not so much as a shadow 5. He is the only Lord in respect of his deportment toward his servants 1. He is the most discerning Lord and Master no earthly Masters are so able to observe the wayes and workes of their servants as he is for the closest and subtilest among them cannot deceive him he spies them in every corner nay every corner of their hearts in them He now in some sort is absent
and yet he needs no informer but knows what every servant doth in his absence and will manifest every ones work to all the world His eyes are as a flame of fire and clearer then ten thousand Sunnes Heb. 4.12 all things are naked and open before him Exod. 3.7 Nor doth he lesse observe the wants and troubles than the wayes and workes of his servants He hath an eye therefore as pittying as it is piercing For 2. He is the most gracious Lord and Master No Lord ever bought servants so dear he having bought them from slavery by laying down his dearest and most precious blood for them never such a price He hath given not his mony but himself for them 2. No Lord ever fed his servants so highly and so plentifully The servants of Christ have various and sumptuous dishes First the word after that the Sacrament The table of the Lord is furnish'd with the body and blood of the Lord to nourish the servants not only to labour but also to eternall life 3. No Lord ever clothed servants so sumptuously their garments are made of that web which was woven out of his own bowels they put on the scarlet of his righteousnesse and the merit of his death The fine linnen of holinesse and sanctification yea the beautifull robes of glory and immortality which they shall change for the filthy raggs of sinne and mortality 4. No Lord ever used his servants so gently and mercifully He puts them only upon honourable safe comfortable imployments He puts no more upon them than they can go through He is not only their Lord and Master but their helper and fellow worker when they grow faint and weary Phil. 4.13 Psal 25.4 5.9 Hab. 1.12 he strengthens them when doubtfull he teacheth them when slothfull sometimes indeed he corrects them yet not to kill but quicken them and not to destroy them but their slothfulnesse when they are sick he pitties and spares them when old he turns them not out of his service but the longer they live in it the more they love it yea the more able they are to perform it In a word when they die he neither suffers them to lie still nor sends them to seek another master for then they change not their master for another but their work for a better or rather for their wages For 5. No Master ever rewarded his servants so bountifully As Christ gives more for so more to his servants than any master That happinesse which Christ gives his servants in this life is unspeakable their work seems to have more of wages than work but in the next life their joy will be so great as that it cannot so well be said to enter into them as they to enter into it Mat. 25.21 For why it is the joy of their Lord whose bosome is the hive and center of all goodnesse and that in which all the scattered parcels of blessednesse are bundled up Study but yet expect not to understand either the comfort or condescension of that promise made Luke 12.37 to the faithfull servants of Christ He shall gird himselfe and make them sit down to meat and come forth and serve them Lord did I not think that the chear and the attendance were both one I should say the attendance were infinitely better then the chear Think what it is for Christ himself to serve at the table What is it but infinite delight for the guests to have him set himselfe to sollace them who is infinite as in sweetnesse so in knowledg to make his sweetnesse please them Nor will the dignity of those servants be lesse then their delight who have majesty it self to serve them Certainly in heaven there shall be as many kings as subjects 6. He is the only Lord for the duration of his dominion Of his government there shall be no end Luke 1.33 He is the King immortall 1 Tim. 1.17 He only hath immortality 1 Tim. 6.16 To other Potentates though they be called Gods yet he who is the true God saith that they shall die like men Psal 82.7 Of our twenty five Monarchs since the conquest thirteen taking in three who are thought to be poisoned are said to have had violent and untimely deaths Few earthly Monarchs there are whose lives are not tyrannicall and their deaths untimely Who ruling by the sword commonly die by it And should they escape the ponyards the poysons the powder-plots bullets axes which have swept away the most one disease or other will lay all their glory in the dust In an evening a mid-day yea perhaps a more early cloud shall be the sun-set both of their lives and raigns But Jesus Christ is the same yesterday to day and for ever his throne is for ever and ever Death it self the King of terrours and the terrour of kings is subdued by Jesus Christ and that not only so as it shall never touch him but also never hurt any of his servants OBSERVATIONS 1. Observ 1. All our obedience to earthly Lords must bee only such as this only Lord allowes and only in the Lord. We must take heed of the sinne of the Israelites Hos 5.11 Regula regulans Regula regulata willingly to walk after the Commandment and of that of the Papists blind obedience to any superiour The greatest Lords in the world are but rules ruled Jesus Christ is the only rule ruling 2. Observ 2. Mat. Rom. 12.11 The greatest diligence and servency of spirit is requisite in the service of this only Lord. Wee must not do the work of this great Lord negligently nor offer him a female in stead of a male This only Lord must have as it were our only service Wee must not serve him as if we served him not Though the best servant of this Lord be but an unprofitable yet the least must not be an idle servant Wee must not offer to this Lord that which cost us nothing The blind and the maimed are too bad for our ordinary Lords Our Only Lord must have our best our hearts our all even the whole of our created abilities This great Lord hath much more businesse than all the time and strength of his servants can bring about If every hair of the head were an hand we might have our hands full of work Our Lord requires the service of thoughts 2 Cor. 10.5 of words Ephes 4.29 of works 1 Cor. 10.31 Of body and spirit 1 Thes 5.23 A vast deal of diligence is requisite about the honouring of God the attending of our own heart and wayes the helping and edifying of others 3. Observ 3. How warily and conscionably should all other Lords govern They are Lords but not only Lords they are but servants to this only Lord and must as well be accountable to him for their commanding as others must be responsible to them for their obeying They must remember they have a master in heaven with whom there is no respect of
In Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the two Natures should be united 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as that there should be no confusion mutation commixtion of them but that both natures should remain distinct and entire in their properties wils and actions without any change of one into the other 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 individually and inseparably so as one nature should never be separated from the other no not by death there never being two Christs but one Son of God manifested in the flesh How great was that wisdome which found out a way for the Mediator between God and Man to partake of the natures of both those parties between whom he mediates and which contrived a Reconciliation between God and Man by the marriage of the natures of both 2. How eminent was that Justice of God that would be satisfied no way but by the Son of God his assuming the nature of man the vailing his Glory emptying himself of Majestie and a debasing to the death of the Crosse Phil. 2.8 So that God may seem more severe in sparing man this way then if he had punish'd him without sending his Son thus to redeem him 3. How transcendent was the Love of God to poor lost man to weave the garment of his spotted and defiled nature anew in the Virgins womb to become a new and living way over that gulf of separation which was between God and Man whereby God might be willing to come to man and man able to go to God! to disrobe himself of Majestie and to cloath himself with the rags of Mortalitie Did ever Love cause such a condescention as this The Thistle did not here send to the Cedar but the Cedar comes to the Thistle to wo for a marriage Let the deepest apprehensions despair to dive to the bottom of this humble undertaking Angels themselves may stoop to look into it 1 Pet. 1.12 and be Students in this piece of Divinitie but never can they be compleatly apprehensive what it is for the Maker of the World to be made of a woman for the everlasting Father to be an infant in the womb for Majestie to be buried among the chips for him who thundred in the clouds to lie in the cradle for him who measured the heavens with a span to be a child of a span long 3. Observ 3. Isai 43.11 Hos 13.4 Any other Saviours beside Christ are altogether needlesse and fictitious If Christ be God there is no other Saviour and he no more wants the help of men or Angels in the Redemption of the world then he did in the Creation To an infinite power nothing can be added and the strength of Christ to save is infinite What brings the creature to God but wants and weaknesses That which receives all its strength from God adds no strength to God There 's none but a God able to do the Work and fit to receive the Honour of a Saviour The highest of all Popishly voyced Saviours throw down their Crowns at the feet of Christ and with one voice acknowledg him their Saviour The Crown of purchasing our salvation is too heavie for any created head Did those glorified spirits in heaven know how much honour is taken from Christ by casting it upon them some think that heaven should be no heaven to them 4. Divine Justice is compleatly satisfied Observ 4. and the sins of beleevers are perfectly removed The Merits of Christ are of infinite value the least sin was a burden too heavie for all the created backs of Men and Angels to undergo None but he that was God Heb. 7.25 John 1.29 Mic. 7.19 Isa 44.22 Isa 38.17 Psal 32.1 Jer. 31.34 could perfectly satisfie a God Christ is able to save to the uttermost He taketh away the sin of the world Our iniquities are said to be subdued Thrown into the bottom of the sea Covered washed away Blotted out as a cloud Vtterly forgotten and Cast behind the back of God Beleevers have nothing to pay to Justice The payments of Popish Merits are not in currant but copper coin which will not goe in heaven but will certainly be turned back again The sins of one beleever are ten thousand times greater than Satan can represent but yet the merits of the blood of God infinitely exceed all the sins of all men put together The blood of Christ cleanseth from all sin 1 John 1.7 Christians take heed of a sacrilegious ransacking of the grave of Christ wherein he hath buried your sins If Christ be God desperation is the greatest of sins Is there any spot so deep which the blood of God cannot wash out any disease so desperate which the blood of God cannot cure any heart so faint which the blood of God cannot revive any debt so great which the blood of God cannot satisfie any burden so heavie which the shoulders of God cannot bear away Oh beleever Luke 1.47 let thy spirit rejoyce in God thy Saviour 5. How high is the advancement of humane Nature Observ 5. Hee who hath taken it into the unity of his Person is true God Hebr. 2.16 Phil. 2.10 The seed of Abraham is now more highly dignified then the nature of Angels There 's not a knee either in heaven in earth or under the earth but shall bow at the name of Him who is God and man in one person Let us fear to debase that nature which Christ hath magnified Psal 15.4 There 's nothing but sin that makes a man a vile person How unworthy a condescension is it for that nature to stoop to Divels which is advanced above Angels 1 Sam. 5.5 The Philistims tread not on that threshold upon which their Idol Dagon fell and shall man suffer lust and Divels to trample upon and defile that nature which the Son of God assumed Oh man acknowledg thy dignitie and being made a companion of the divine Nature be not so degenerous as to become a slave to Sin 6. Observ 6. How peculiarly dignified and blessed are all Beleevers Their Head their Husband is very God They have not onely the common honour of all men in the union of humane nature with the Son of God but a speciall priviledg in being united to him by his Spirit through Faith Man is advanced above other creatures in respect of the first Beleevers are advanced above other men in respect of the second union And if thus we are united to him who is God what influences of holinesse wisdom power c. shall flow to us from such a Head A Prince who hath all the gold and ornaments of the world will not suffer his Wife to want necessaries and certainly the Spouse of Christ shall have what shee wants if not what she would 7. Observ 7. Whatever it is that Christ who is God ordains and owns deserves our highest estimation The Day instituted by
Gospel even against the inward operation and supernaturall revelation of the holy Ghost This as I conceive is the unpardonable sin and was the sin of Alexander the copper-smith 2 Tim. 4.14 and of Julian 2. By an open and wilfull apostatizing from the faith and profession of religion haply for fear of persecution and out of too much love of this world This I conceive was the sin of Demas and Spira 2 Tim. 4.10 3. By a politick and terme-serving neutrality a lukewarmenesse and halting between two opinions for fear or shame when a man is oft on either side but truly on neither They on that side think him theirs we on this side think him ours his own conscience thinks him neithers To hold our peace when the honour of Christ is in question is to deny Christ even to a mistaking of the end of our redemption 1 Cor. 6.20 Yee are bought with a price therefore glorifie Christ in your body Joh. 1.20 and spirit Christ is not glorified when his name is concealed John Baptist confessed and denyed not Whosoever doth not openly confesse Christ Pet. 3.15 doth secretly deny Christ Christ is not to be hid as the woman hid the spies in the deep well of our hearts and covered over as she did the mouth of the well with corn for worldly concernments Rom. 10.10 Christum deseserit qui Christianum se non asserit If it be enough to beleeve in the heart why did God give thee a mouth He denyes Christ that doth not professe himselfe a Christian We are bound both consentire and confiteri both to consent to and confesse Christ If it be sufficient for thee to know Christ without acknowledging him for thy Lord it shall be sufficient for Christ to know thee but not to to acknowledg thee for his servant 2 Tim. 2.12 He who refuseth to suffer for dinies Christ He who is not for Christ is against him There may be a sinfull a damnable moderation The following Christ a far off in this life is no sign that thou shalt be near to him in the next No man will be afraid of being too professed a Christian at the day of judgment or will think that he hath lost too much for Christ when he is presently to lose all things by death If the time wherein we live be a night of profanenesse it s our duty the more brightly to shine as lights Phil. 3.15 4. By despairing of salvation offered through the merits of Christ in the promise of the Gospel This is a thrusting from us the hand that would and a casting away the plaister that should cure us 1 John 5.10 This sin makes God a lyar changeth his truth into a lye and Satans falsehood into a truth and justifies the divell more than God He that despairs of mercy what-ever he pretends practically denies the faithfulnesse sufficiency and sincerity of the Lord Jesus and asserts the faithfulnesse of him who is the father of lies 5. Lastly By a loose and profane conversation and this kind of practicall reall denying of Christ I conceive the Apostle particularly chargeth upon these seducers They walked after their own ungodly lusts their lives being full of earthlinesse and epicurism and their mouths of reproaches against holy obedience they encouraging themselves and others herein by perverting the sweet doctrine of the grace of God Ii qui sanguine Christi redempti fuerant diabolo se rursus mancipantes incomparabile illud pretium irritum faciunt Calv. in loc They professed the grace of Christ but led most gracelesse lives Their practice gave their profession the lye If they were not ashamed of Christ yet were they a shame to Christ their Lord who kept such servants they walked not worthy of their Lord. They had the livery of Christ upon their backs and the works of the divell in their hands The merit of his redemption they acknowledged but they denyed the efficacy thereof whereby he fanctifieth and reneweth the heart subdueth sin and quickneth to new obedience They acknowledged Christ a Jesus but denyed him as a Lord Christ they took for their Saviour but Satan for their master They like it well to come to Christ for ease but they will not take his though easie yoke upon them II. 2d Branch of Explicat Wherein appeares the sinfulnesse of this denyall of Christ 1. It plainly comprehends the sinne of Atheism There 's none who denies this only Lord God in his life but first denyed him in his heart and they who serve him not as the word commands apprehend him not as the word discovers They who are corrupt and do abominable works Psal 14.1 have said in their hearts there is no God Life-Atheisme is but the daughter of heart-Atheisme All outward actions are the genuine productions of the inward man they are as I may say the counter-panes of the spirit and so many derivations from that fountain Now think O Christians what an heinous sin it is to deny that being which thine own proves nay to hear to speak of God to plead for God to pray to God so frequently and in appearance feelingly and yet to deny that this God is 2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust They who deny the service of this their Lord truly think what that wicked servant in the Gospel said namely that Christ notwithstanding all his promises Mat. 25.24 is as an hard man that reaps where he did not sow and that there is no profit in serving him Heb. 3.12 'T is this evill heart of unbelief that makes men depart from the living God When men see no excellencie in Christ 't is easie for them to be perswaded to reject him He who beleeves not a jewel is precious will easily part with it He who denyes Christ plainly shews that he hath no trust in him to receive any benefit from him And how great a sin is this unbelief whereby fulnesse it self is esteemed empty Mercy it self is reckoned cruell Gain it self deemed unprofitable and all because faithfulnesse it self is accounted false 3. The denyall of Christ is notorious and unspeakable profanenesse it evidently shews that a man preferrs other things before and loves other things more than Christ No man ever denies and leaves this best of Masters till he be provided of a Master whom he thinks and loves better But how great a disparagement and indignity do they who set up any thing above Christ offer to Him who hath sent and designed Christ Joh. 5.23 and 6.27 the master-piece of all his mercifull and wise contrivements and to Christ himself For there 's nothing which can come in competition with Christ but is infinitely below him All the combined excellencies of creatures put into the balance with Christ bear not so much proportion as doth a feather to a mountain To forsake Christ for the world or a lust is to leave a
commanded back to the sandy and scorching wildernesse there to spend the residue of their few and evill dayes Oh sorrowfull stupendions disappointment II. And yet secondly even in this destruction of Israel the mercy of God was more remarkeable then his severity If Israels scourge be compared with Israels sin they had no cause to complain They might rather wonder at what did not than at what did befall them rather at the mercy which was left than at what was removed Ezra 9.13 Well might Israel say with Ezra The Lord hath punished us lesse then our iniquities and with the Church afterward It is the goodnesse of the Lord that we are not consumed Look upon Israels provocations in Egypt at the sea in the wildernesse their murmurings idolatry their unthankfulnesse for and sorgetfulnesse of Gods multiplyed mercies their rebellion against their godly Governours their hypocrisie Covenant-breaking lingrings after their old Egypt unreformednesse under all the dealings of God with them especially their distrust of Gods power and goodnesse after frequent and abundant experience of both Look I say upon all these and then wonder that this destruction should be 1. So slow and not more speedy 2. But in part and not totall and universall 1. It was a destruction mercifully mitigated in respect of the slownesse and deferring thereof How much longer was God about destroying a handfull of sinners than he was in creating the whole world Israel a people that could not be kept from sinning had a God that could hardly be brought to punish them Had the fire of Gods wrath been proportioned to the fuell of their sins he would have destroyed them inâ—al moment Forty yeers long was I greived saith God with this generation Psal 95.10 Act. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so long endured he their manners in the wildernesse daily suffering that which he beheld abhorr'd and was able to have punish'd every moment in those forty years in stead whereof all that while he waited for their repentance and was at the expence of supplying them with mitaculous provision direction protection feeding them and attending them as carefully as doth the nurse her froward infant 2. The destruction of the Israelites was but in part not totall For besides the sparing of Caleb and Josuah who beleeved the promise of God all who beleeved not were not destroy'd for all under 20 years were exempted from the forenamed destruction and reserved Num. 14.19 that God might still have his Church among them and that there might be of them a people left to possesse the good land according to the promise Num. 14.13 And in this respect it was Non personis sed gencri data venia Calv. in loc that upon the prayer of Moses for the pardoning and sparing of the people God answers that be had pardoned them according to the word of Moses For although he spared not the persons of the elder and rebellious multitude yet he spared the stock of Israel remitting the punishment of present and universall death and not blotting out their memory lest the seed of Abraham being extinguish'd his Covenant should have fail'd and faln to the ground The distrustfull refusall of the parents to accept of the promised land made not God to be unfaithfull in regard that the blessing which they rejected was performed to their children God reserving a seed to propagate his Church and tempering his severity inflicted upon some with mercy afforded to others though deserved by none OBSERVATIONS 1. Observ 1. The most numerous company of sinners are unable to withstand an angry God He can easily destroy six hundred thousand persons in a few years and an hundred four score and five thousand Assyrians in one night Though hand joyn in hand yet shall not the wicked go unpunished 2 King 19.35 Prov. 11.21 He to whom it is all one to save by a few and by many can as easily destroy many as one Numbers are nothing with God The whole old world of sinners are no more in the hands of God than an handfull of worms The greatest combination of sinners are but stubble to the flame and but as snow-balls to the sun He can as easily cast down multitudes of sinning Angels as they nay he can crush an Ant upon a mole-â—ill There 's no proportion between created strength and increated omnipotency The powers of all the world are but borrowed of him and as purely dependent upon him as the stream upon the fountain the beam upon the sun How can that power be too hard for him who gave it and can withdraw it at pleasure Never let multitudes dare to oppose him nor one poor weak Saint fear to trust him 2. Observ 2. The worst cause commonly hath the most abettors Had this been put to the question whether will God keep his promise in giving to Israel the land of Canaan Caleb and Josuah would have been over-voted by almost six hundred thousand Israelites who nevertheless would have as much fail'd in their cause as they exceeded in their numbers The multitude is but a weak argument to prove a strong cause The most have ever been the worst Righteous Noah stood in a manner by hmselfe against the whole world of ungodly The Prophet Elijah was not the worse for being opposed by four hundred Baalites nor they the better for having only one Elijah to withstand them Let us walk by rule not example Numbers commonly do no more please God than they can oppose him It s better to go to heaven with an handfull than to hell in a croud and to enter in at the strait gate with a few than at the broad with many to go into Canaan with Caleb and Josuah than to fall in the wildernesse with six hundred thousand 3. No priviledges abused Observ 3. Jer. 6.8 Isa 29.1 Jer. 7.12 Ps 78.60 61. Jer. 22.24 can exempt from punishment The soul of God may depart from Jerusalem and Ariel the city where David dwelt hath woe denounced against it God may forsake his tabernacle in Shiloh deliver his strength into captivity his glory into the enemies hand and pluck the signet from his right hand 1 Cor. 10.5 With many of the Israelites God was not well pleased for they were overthrown in the wildernesse To him that breaks the law Rom. 2.25 Matth. 11.23 circumcision is made uncircumcision Corazin Bethsaida Capernaum get nothing by the mighty works of Christ and their Elevation to heaven but greater woes and falls Job 4.23 God delights not in outward priviledges but in inward purity The new creature worship in spirit and truth a Jew inwardly Gal. 6.15 an Israelite indeed circumcision and brokennesse of the heart only please the eye of God and without these externall service is but painted Atheism As the pure in heart shall only see God Matt. 5.8 so God only sees the pure in heart with contentment God loaths sin where-ever he sees it but
ex justitia in peccatum Estius in 2. Sent. Dist 3. § 4. Wee must not think that angels were inferiour to men If man from the beginning was holy why not angels And as bodies cannot be said to fall but from a higher place than is that into which they fall so neither can there be a fall of spirits but from the height of some good which formerly they had which fall from good is not so much in regard of locall motion as of their defection from righteousnesse to sin whereof their change of place is afterwards a punishment And how can any but most impiously imagine that he who is perfectly and absolutely good and goodness it self should create evil And if God doth righteously punish the sin of Angels then God did not create them sinful for how can God punish for the being of that which he himselfe made to be And it is by all the Learned exploded for impious Manicheism to hold that any creature is evill by a necessity of nature It s plainly exprest God saw all that he had made and it was very good Singula bona sunt bonitate naturae suae sed omnia valde bona quia bonitati singulorum accedit pulcherrimus ordo quo cuncta sibi invicem aptissimè congruunt Est in 2 sent Dist 1. §. 7. Tantae excellentiae in comparatione pecoris est homo ut vitium hominis na tura sit pecoris Aug. de pec Orig. c. 40. The creatures were good with a goodnesse of nature and very good because to the goodnesse of every particular creature there was an accession of the goodnesse of that order whereby they did all harmoniouâ—â—sute and agree with one another for the making up the beauty of the whole And whereas some object that the Wolfe is by nature ravenous and the Fox subtle and deceitfull Therefore that angels may possibly be subtle and cruell by nature its answered That this is the dignity and excellency of intellectuall nature either angelicall or humane that what is the nature of beasts is a sin in angels and man To which may be added that the forenamed qualities of cruelty and subtilty in angels and man would be against a law given to them but this cannot be said of those beasts which are not capable of a law Holinesse then it was which at first God bestowed upon the angels and from this first estate of holinesse they made a defection An heinous offence whither we consider what this holinesse was bestowed upon them and when it was bestowed 1. It was a conformity to the originall pattern of purity and excellency It was that by which they as much resembled the great and glorious God as creatures yea the best of creatures could do That whereby they who stood are still called the sons of God yea Gods To cast dirt upon Job 1.6 Gen 33.10 or to cut in pieces the picture of a King is an heinous offence but to trample upon and spoil the image of God is an infinitely more heinous indignity We are wont to burn or openly disgrace the pictures only of traitors or eminent offenders and we account that the dishonour of the picture is the dishonour of the person the image of God in man was very excellent but it was far more excellent in an angel who was a subject more capacious to receive it and wherein it might more gloriously appear But 2. When was this holinesse bestowed it was bestowed upon angels at their creation It was given to their nature it was their first estate These angels were as it were crowned in the cradle God was a benefactor to them betimes And what an impiety was â—o trample upon so early a mercy That land which comes to us by inheritance with Naboth we love to keep though bequeath'd by an earthly father yea a gift which is bestowed upon us as soon as we are born we love to keep all our days but these angels threw away a gift even born with them as old as their beings conveyed by God himself 2. The angels forsook also their own habitation y these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own habitation some understand those heavenly places of happinesse and glory in this sense as if for their defection from their originall holinesse they were cast out and compell'd to depart from them but because the punishment of their fall is subjoyned in the second part of the verse I conceive with learned * Quidam illud accipiunt de domicilio coelesti sensu eo quod ob crimen laesae majestatis pristinum suum domicilium relinquere fuerint coacti sed quia de poena lapsus in verbis sequentib demum agitur rectius acci pitur hoc modo quòd cum primum fuerint in certa statione collocati transfugae facti illam deseruerint Gerhard in 2 Pet. 2.4 Gerhard and others that by their own habitation we are rather here to understand that proper station and set office in heaven wherein their great Lord and Master was pleased to fix them for serving him The Apostle comparing them to a company of fugitive souldiers who leave their colours and that station in the army where by their Commander they are placed And this interpretation seems to bee much favoured by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne that place properly and peculiarly appointed allotted and set out for them by God viz. to serve and honour him in and this is the force of the word in other places of Scripture when used either concerning persons or places God in the beginning appointed severall places for his creatures wherein they were to perform their services unto him and like a Master of a family who hath sundry servants distinct offices to all sorts of creatures Heaven was the place of angels and the melodious praising of God in heaven the work of angels and possibly in heaven those glorious spirits might have their severall parts peculiarly appointed to each of them all of them together making up the celestiall harmony and because there are sundry titles of dignity given them in Scripture it seems to follow That there are sundry sorts of duties allotted to them from which severall duties for in respect of their nature angels are all alike some are simply called angels some archangels some powers some principalities though what the particular differences between these are and what the offices of these I confesse with * Quid inter se distant dicant qui possunt si tamen possunt probare quod dicunt ego me ista ignorare confiteor Tom. 3. in Euchr. c. 29 Austin I understand not I conceive its neither my duty to know nor my danger to be ignorant of these things The bold determinations of Aquinas and other Schoolmen herein are by the learnedst and godliest Writers rather noted than liked And this forsaking of their owne habitation seems in a due and proper sense to be subjoyned to the former expression of the
it is that so many have proved Apostates Constrained goodnesse is never constant The fear of man's lawes may make a good subject it 's only the fear of God in the heart that makes a good Christian 4. Satan can do nothing but by Gods permission Observ 4. God keeps him in a powerfull chain Wicked angels are potent only a good God is omnipotent When God gives way one divel may overthrow a legion Mat. 8.31 1 King 22.21 Job 1.12 a million of men but till God lengthens out his chain a legion of divels cannot hurt one man nay not a silly beast God who made can ruine them and would do so were he not able to over-rule them and to advance his own glory against nay by all their endeavours The consideration of this should both quiet and counsel us 1. Quiet us because our worst enemy is wholly in the power of our best friend Satan takes out a new commission from God for every undertaking against us and as Christ told Pilate He could have no power over us unlesse it were given him from above It was in the power of Satan to carry Christ up but not to cast him downe he that fears God neither need nor will fear Satan As the rage of men so that of Divels shall also praise God and the residue thereof will he restrain 2. Counsell us to take heed of that heathenish error whereby men commonly give the honour due to God to Conjurers and Impostors and of that common fault among Christians in being more angry with the instrument then patient under the hand that smites them 5. Observ 5 Satan cannot hurt us unlesse he gets us within the compasse of his chain If we go not to him he cannot come to us All the wayes of Satan are deviations and swervings from the way and rule of the word He who keeps in this way Non extorquet à nobis consensum sed petit Aug. Non potest vincere nisi volentem Hierom. and walks according to this rule keeps himselfe from the destroyer and peace shall be upon him Satan was fain to beg of Christ to cast down himselfe he cannot cast us down unlesse we cast down our selves he can suggest sin to us he cannot force us to sin No man is hurt but from himselfe and out of the voluntary inclination of his own mind unto evill The divel cannot infuse wickednesse into us but only stir up wickednesse in us he cannot bend the will as God doth who by his own absolute power works in a way of creation in us who without our selves and against our selves giveth a new heart and changeth an heart of stone into an heart of flesh Satan moves not our wills either by any proper power which he hath over them or without our assent first gain'd unto him but by a working upon the imagination sometimes so presenting objects to the understanding as that it apprehends evill in the colour of good Sometimes stirring up the corruption passions and lusts already in us to darken the understanding and incline the will If Satan could hurt us without our own wils he could never be resisted in any tentation The divel is not so dangerous an enemy as our own sin this slayes us without him he hurts us not without this If Satan plow not with our owne Heifer he can get no advantage Many having sinn'd lay the blame on the divell who they say ow'd them a spite whereas it is their sin not the divel which paies it had they not cast down themselves the divel could never have done it The thief indeed is to be blam'd for stealing thy money but it was thy fault and folly to leave thy doors open and give him entertainment Satan never beats us but with our own weapons Though David was stirred up to number the people by Satan 1 Chron. 21.1 yet when he came to see his folly he thought not his sinne lesse because Satan mov'd him to it but took all the blame of sin to himself and said I have done very foolishly Let therefore the time we spend in blaming of Satan when we have sinn'd be spent in opposing of Satan Jam. 4.7 Eph. 4.27 1 Pet 5.10 Eph. 6.13.16 that we may not sin let us not give place to the divel but resist him by faith applying the victory of Christ and viewing present assistances and future recompences by prayer bringing God into the combate by sobriety in the use of comforts and watchfulnesse against all tentations to sin continuing our allegiance and Gods protection Adventure not within the chains of a mad dog supply not their want of length by thy want of watchfulnesse Our natures are tindar and gunpowder we had need beware not only of fiery darts but the least spark 6. God can make an offéndor his own afflicter Observ 6. a Magor-missabib a terror to himselfe and constantly to carry his own chains of terror and torment about him That which makes us enemies to God makes us enemies to our selves Wickednesse is it 's own vexation A sinner though he be truly a friend to none yet never is he so great a foe to any as to himselfe Powder which blowes up the house cannot it selfe escape from burning Such is the power of Gods justice that without any trouble to himselfe he can make a transgressor his own tormentor industriously to fetch in matter of excessive horror to himself out of his owne bosome to gaze willingly into that false glasse which Satan sets before him to be led by that lying cruelty which mis-represents to the sinners affrighted imagination every gnat as a camel Nihil potuit adeo aptè proponi nihil tam accommodatè adferri quod non ille vel refelleret argutissimè vel eluderet callidissimè vel-dissolveret promptissimè Saepe intra meipsum cogitavi eum nequaquam fuisse ita perspicacem in judicio dogmatum ita porro exercitatum in disputationibus theologicis cum sanus esset Hist Fran. Spira p. 120.121 In tantis suis malis filiorum suorum non aliter vultus manus quam tortorum suorum semper exhorrescere c. Ibid. p. 84. every mote as a molehill every mole-hill as a mountain every lustfull thought as a Sodomiticall vallany every idle word as a desperate blasphemy every angry look as a bloody murder every transgression against light of conscience as a sin against the Holy Ghost In this amazednesse of spirit God can cause a man to turn his own artillery his wit and learning upon himself to argue with subtility against the pardonableness his sins to wound his wounds with a conceit that they are incurable to vex his very vexations with refusing to be comforted In a word to turn to his own torment not only his crosses and tentations but even the very comforts of his life wife children gold goods honours as that wofull Spira did If God speak the word the hand shall rebel and strike the