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
or enjoy the use of the Seals we may expect to reap the fruits of Christs Purchase Celsus objected against Christianity that it was a sanctuary for Villains and men of a licencious life Origen answered him that it was not a Sanctuary to nourish them in their evil practises but an Hospital to cure them As under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction so Christ hath made the Church a School wherein to learn the trade of holiness and the Word and the Seals and all the Ordinances look that way Lastly It is for the honour of God the Spirit that the called people should be holy because they are his charge in pupillage to the Holy Ghost for this end and reason that they may be sanctified Sanctificaâ—ion is made his personal operation The sanctification of the Spirit 2 Thes 2. 14. and 1 Pet. 1. 2. He is to shape and fashion all the vessels of glory to deck the Spouse of Christ with the Jewels of the Covenant This is the great advantage that we have in the Oeconomy and dispensation of grace that we have God to purpose it God to purchase it and God to work it the Father Word and Spirit who agree in one to sanctifie the creature and make it holy Now it is a great grief to the Spirit when the work doth not go on and prosper in the Soul for he worketh us to this very thing and is therefore called the Spirit of holiness it is not for his honour to dwell in defiled temples and to let the called people go naked and without their ornament Well then you see God for his honours sake will have his purposes accomplished for which he chose us and Christ his purchase made good and the Spirit who is left in charge to see all accomplished he goeth on with the worâ— 2. Another Reason why we must be sanctified is because of the hopes to which we are called and the happiness which we expect now we cannot have it unless we be holy Heb. 12. 14. Without holiness no man shall see God We are bidden in that verse to follow peace but chiefly holiness for it is not said that without Peace no man shall see God Peace may be often broken in the quarrel of truth and holiness and so Gods children may be passively men of contention aye but for all that they shall see God but those that are not holy he cannot endure their presence and therefore they shall never see his face and enjoy him hereafter Usually by a fond abuse we restrain the word Saints to the Saints departed I but we must be Saints here or else we shall never be Saints hereafter I mean true Saints for by another abuse the word Saints is made matter of pretence in some and matter of scorn by others but to be Saints indeed that is all the evidence you have to shew for your interest in your glorious hopes What should others do with Heaven that are not Saints how can they see God that have not a pure eye A dusky glass cannot represent the image the degree of Vision is according to the degree of Sanctification And what should a carnal heart that knoweth no other Heaven but to eat drink and sleep and wallow in sensual delights do with the inheritance of the Saints in light The Apostle saith we must be made meet for such a state Col. 1. 12. The vessels of glory are first seasoned with grace Alas otherwise carnal men can no more tell what to do with Heaven then Swine with Pearls We do not look for a Turkish Paradise but a sinless state not to bathe our Souls in carnal pleasures but to be Consorts of the immaculate Lamb our hopes engage us to holiness 1 John 3. 3. He that hath this hope purifieth himself as Christ is pure If his heart be fastened upon such an hope as to see Christ as he is and tâ— be like him both for temper of Soul and state of body certainly he must needs be an holy man he will be practising and trying here upon Earth how he can conform to Christ and begin his happiness as well as he can Certainly he that expecteth that his body shall be like to Christs glorious Body he will possess his vessel in sanctification and in honour he cannot use his body that is under so great hopes meerly as a strainer for meats and drinks and a channel for lust to pass through his mind that shall see God he cannot fill it with chaff or suffer it to be occupied with vanity toying thoughts and vile cares and unworthy projects and his affections that should cleave to God inseparably to be prostituted to every base â—bject Thus with respect to our hopes we must be sanctified the foundation and seed of glory is layd in grace and that life began which we must live for ever It serveth for Conviction If Gods people are a sanctified people then here is but sad news for two sorts of persons 1. The prophane that care not for holiness God hath no birthright for such Esaus the portion of the Lord are an holy portion but these have a spot that is not as the spot of his children See what John speaketh of such persons as wallow in their filthiness 1 John 3. 8. He that committeth sin is of the Devil for the Devil sinneth from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that tradeth in sin and maketh it his work and business You may presume that you belong to God but you are of the Devil you have not indeed the least pretence of a claim and do not go so far as hypocrites being so little careful to be holy that you are not moral Are you called from what where is the least evidence of it I but our hearts are better then we shew for This is to appeal to a witness that cannot be found it is all one as if a man should lay claim to anothers Land and pretend that he hath lost the Evidences your guilt is written in legible characters that he that runneth may read it 2. It convinceth persons that scoff at holiness scoffing is the overflow of gall and malice and a black mark let it be found where it will be in the general it argueth a bad spirit but especially when Religion is made a by-word and a reproach When you deride men for their holiness you deride them for that which is the express Image of the glorious God and so deride God himself Holy Brethren as the Saints are stiled Heb. 3. 1. should no more be a disgrace then holy Father as God himself is stiled John 17. 11. You hate God more then you do the Saints if you hate them for their holiness which shineth in them with a faint lustre but is infinitly and originally in God Take heed of the chair of scorners those are dogs that are without that bark at the splendor of Gods
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
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
layd out for the gain of Souls Again it hinteth faithfulness We are not to trade for our selves and to drive on our own designs of credit and advantage we are servants employed for the Masters uses Gal. 1. 10. Do I yet please men If I pleased men I should not be the servant of Christ A man that sets up for himself is to trade for himself but all that a servant doth should be for his Masters honour and profit 2. It hinteth duty to the people Regard Ministers as servants of Christ that you may give their persons all due honour consider God hath retained them as for a nearer service to himself 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of the Gospel The world counteth the Calling probrosum artificium a sordid artifice and way of living whereby men set their tongues and parts to sale and think that of all Callings this can best be spared therefore it is high time to assert the dignity of the Office Men should not think so basely of those who are Christs servants not only to do his business but to wait upon his person his special Attendants nay Embassadors that impersonate and represent their Master Again Bear our doctrine with meekness and patience we are but servants if the message which we bring be displeasing remember it is the will of our Master it is not in our power to comply with your lusts and humors if the Scripture doth not As God said to Jeremy Jer. 15. 19. Let them return unto thee but return not thou to them so you should comply with the Word we cannot comply with you The false Prophets returned to the people complyed with their humors We must deliver our Message pardon to whom pardon terror to whom terror is due servants must be faithful Thus must you look upon them as servants yet but as servants that you may not fondly idolize their persons What is Paul and Apollos but Ministers by whom ye beleeve 1 Cor. 3. 5. It is the old way of flesh and blood to sacrifice to the next hand And that you may know to whom to go for the fruit of the Ordinance when we have done our work there is one that cometh after us who is mightier then we who giveth the increase to what we have planted and watered 3. The Author of the Epistle is described by his kindred and relation and Brother of James There were two in the Colledg of the Apostles of that name James of Zebodee and James the son of Alpheus who was also called the Brother of the Lord that is his Cousin German who is the person intended for Jude was his Brother as Mat. 13. 55. Is not his Mother called Mary and his Brethren James and Joses and Simon and Judas Now this clause is added partly to distinguish him from the other Judas called Iscariot who bebetrayed our Lord. It is good to prevent all visible scandals and exceptions against our persons I observe this because the Scripture doth elsewhere Joh. 14. 22. Judas saith unto him not Iscariot How is it that thou wilt manifest thy self to us and not unto the world The Scripture would not have you mistake him that said so Men drink less freely of a suspected fountain Partly because this would make the Epistle the more welcome James was of great credit and repute reckoned by Paul among the Pillars Gal. 2. 9. From whence observe 1. That it is lawful to use the credit of others for the advantage of the Truth In the 15 of the Acts the Apostles might have determined the case by their own infallible spirit but for the greater credit sake they take in the consent of others vers 23. The Apostles and Elders and Brethren c. Paul dealing with Heathens quoteth the sayings of their own Writers in divers places which may justifie the unaffected use of sentences and passages out of the ancient Writers of the Church It is good to bait the naked hook of Truth sometimes with the advantage of carnal credit Again observe That we should walk so that we may be an honour to our relations This is one of Judes titles the Brother of James He took it for an honour to be related to so eminent an Apostle Worthy men reflect a credit upon their families To be brother father son to such as have deserved well of the Church is no mean honour and engagement to virtue Well then live so that you may not disgrace your lineage and you that come of worthy Ancestors walk answerably to the dignity of your extraction The images of your Progenitors are not more fullied with dust and smoak and age then they are with your vices The Spirit of God brands a degenerate Issue for walking unworthy their birth and the priviledges of their blood 1 Chron. 4. 22 23. Vide Junium alios in locum So much for the Saluter Let us now come to the Saluted they are described by their Condition called by the effects and manifestations of it which are two Sanctification and Preservation 1. Their Condition called for that both in the construction of the words and the order of nature is to be read first There is an outward calling and in that sence Christ speaketh Mat. 20. 16. Many are called but few are chosen that is outwardly called in the invitations of the Word so all wicked men that live within the hearing of the Gospel but it seemeth they are only called obiter by the by as they live among the Elect those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose Rom. 8. 28. But there is an inward and effectual calling by the perswasion of the Spirit or the voyce of the Son of God which causeth life Joh. 5. 25. The Apostle speaketh here of the called according to Purpose and that by an inward and effectual calling Whence note That it is the condition of the people of God to be a called people this is first in their description see Rom. 1. 6. Among whom are ye also the called of Jesus Christ So the Corinthians are said to be Saints by calling 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren partakers of the heavenly calling Now the Saints are a called people first Because all they have and enjoy is from Gods calling a Christian is nothing and hath nothing but what God is pleased to work in him by his creating Word Calling the things that are not as though they were Rom. 4. 18. Now God is pleased to work this way partly to give us a Warrant that we may possess our priviledges in Christ without intrusion and usurpation No man taketh this honour upon him till he be called of God This is that we have to shew to Conscience that we do not presume and usurp we have a calling so to do Why dost thou vile wretch go to God in the Name
dedicate it self to God and his Will This is the great difference between men and men in fixing their chiefest good and utmost end The Soul finding comfort in God setteth the whole bent of her endeavors towards him So for the other affections which attend upon the other act of the will aversation and loathing a Soul that is called and converted hateth sin it s own beloved sin as the greatest evil Hosea 14. 8. What have I any more to do with Idols Isai 30. 22. Thou shalt say to it as to an abominable rag Get thee hence A keen displicency and hearty indignation is kindled in the Soul against sin when God changeth a Soul he putteth a disposition into it somewhat like his own nature God cannot abide sin and a sanctified heart cannot abide it Get thou hence c. the new life hath an antipathy to that which is contrary to it 2. In the life there will be a change men will walk worthy their calling not disgracing it by scandals or unseemly practises Eph. 4. 1. I beseech you Brethren walk worthy of the Vocation wherewith ye are called that is suitable to the purity suitable to the dignity of it When David was a Shepherd he thought of nothing else but keeping his fathers sheep but when God called him to be a Shepherd of the people then he had other projects and was of other manner of behavior A new calling requireth a new conversation So 1 Thes 2. 12. Walk worthy of God who hath called you to his Kingdom and his Glory The divine calling puts an honour upon you it is not for Princes to embrace the dung nor for Eagles to catch flies to be vain voluptuous carnal and worldly as others are you are called to the fellowship of Saints and Angels will it become one of your hopes to drive on such a low design as a worldly interest If you saw a man laboring in filthy ditches and soyling himself as poor men do would you beleeve that he were heir apparant to a Crown called to inherit a Kingdom Who will beleeve your calling when you stick in the mud of pleasures and and are carryed on with such a zealous respect after secular interests The Apostle reproveth the Corinthians for walking as men 1 Cor. 3. 3. Some walk as beasts others are of a more civil strain but this is but as men you should walk more sublimely above the ordinary rate of flesh and blood When Antigoâ—â—â— was going into the house of â—â— harlot one told him Thou art a Kings son Oh remember your dignity and walk worthy of your high calling walk as having the world under your feet with an holy scorn and contempt of sublunary enjoyments And as you should walk worthy of the dignity of your calling so of the purity of it He that hath called you is holy 1 Pet. 1. 15. and your condition is aâ— holy calling 2 Tim. 1. 2. and the end of your calling is holiness 2 Thes 4. 7. God hath called us unto holiness all which are so many engagements to urge us to the more care A filthy loose conversation will never suit with this calling you are a shame and a stain to him that calleth you if you walk thus as some in the Prophet are said to pollute God namely as their pollutions were retorted upon God Let us now come to the Manifestations and Effects of this Calling and the first effect mentioned is Sanctification Sanctified in God the Father Where you may note two things 1. The State Sanctified 2. The Author of it By God the Father First The State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them which are sanctified in stead of which some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved by God the Father but let us keep to our own reading the other being a mistake and in few Greek Copies The Note is That Gods people whom he hath called out of the world to himself are a sanctified people I shall shew you 1. What it is to be sanctified and then 2. Why Gods called people must be sanctified First What it is to be sanctified there are many acceptions of the term the most famous are two to sanctifie is either to set apart or to cleanse these two notions will be enough for our purpose if in each of them we suppose both something privative and something positive as when it signifieth to set apart you must conceive not only a setting apart from common use but a dedication to holy uses or a setting apart for God which is the most proper acception of the word So when it signifieth to cleanse you must not only conceive a purgation from filthiness but a plantation of seeds of grace not only an abolition of natural corruption but a renovation of Gods Image In this method let us a little consider the thing in hand 1. To sanctifie is to set apart and dedicate Now Gods people are set apart by God and they dedicate themselves to his use and service They are set apart by God both in time and before time Before all time they are set apart by Gods Decree to be an holy seed to himself in and by Christ separated from the perishing world to be vessels of honour as the Reprobate are called vessels of wrath and dishonour thus we are said to be chosen to be holy Ephes 1. 4. But then in time they are regenerated and actually set apart Sanctification is an actual Election as before by which we are set apart from the perishing world to act for God and to seek the things that make for his glory Thus we are called Gods first fruits which were the Lords portion James 1. 18. and is there made a fruit of Regeneration And thus we are said to be an holy Priesthood 1 Pet. 2. 9. the Priests being men set apart to minister in Gods presence Now this Consecration inferreth an holy preciseness and singularity in the godly that they may keep themselves unspotted from the world Iames 1. 28. as holy things were to be kept from a common use and it implyeth that every sin is a kind of sacriledg it stealeth an holy thing from God But over and above all this they dedicate themselves or set apart themselves by the consent of their own vows Rom. 12. 1. Present your selves c. as every man was to bring his own sacrifice and for this dedication the Lord calleth when he saith My son give me thy heart because God loveth to put the honour upon us of a gift when it is but a debt and because our voluntary consent to this surrender is a necessary fruit of grace and the immediate effect of his own choyce 2. To sanctifie is to cleanse together with its positive act to renew and adorn with grace Let us first speak of the privative or cleansing work this notion is necessary to be added to the former They that are sanctified must not only be separated to an holy use but must also
and overcome with the vehemency of any passion as mans is this maketh the wonder there is no blindness and passion in him that loveth and yet the thing that is loved is vile and uncomely 3. The frequency of the expressions of his Love It would weary the arm of an Angel to write down Gods repeated Acts of Grace Rom. 5. 17. The free gift is of many offences unto Justification We carry loads of experiences with us to Heaven Gods Book of Remembrance is written within and without This will be our wonder and amazement at the last day to see such huge sums cancelled with Christs blood Every day pardoning mercy is put in Our past lives are but a constant experience of our sinning and Gods pardoning We are weary of every thing but sin we are never weary of that because 't is natural to us The very refreshments of life by continuance grow burdensom Meat drink musick sleep the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures Man is a restless creature and loveth shift and change But now vve are never weary of sin we have it from the womb and we keep it to the grave and yet all this while we subsist upon God we subsist upon him every moment We have life and breath and hourly maintenance from him whom we thus grieve and offend Dependance should beget observance but in us 't is otherwise As a dunghill sendeth out vapors to obscure the Sun that shineth upon it so do we dishonour the God of our mercies and grieve him day by day How long hath God been multiplying pardons and yet Free-grace is not tyred and grown weary 4. Consider the variety of the expressions of his Love We have all kind of mercies we eat mercy we wear mercy we are encompassed with mercy as with a shield The Apostle saith 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness that is as I would interpret all things that are necessary to life natural to life spiritual to maintain grace here and to bring us to glory hereafter He that hath an interest in Christ his portion is not straitened he hath a right to all things and a possession of as much as Providence judgeth needful therein we must not be our own carvers A man of mortified affections thinketh he hath provision enough if he hath things necessary to life and godliness and will you not love God for all this Certainly we do not want obligations but we want affections Look as too much wood puts out the fire and causeth smoak so the multitude and dayly experience of Gods mercies lesseneth the esteem of them We have but too many mercies and that maketh us unkind and neglectful of God What shall I tell you of Sabbaths Ordinances food rayment If a man would be but his own remembrancer and now and then come to an account with God he would cry out Oh the multitude of thy thoughts to us-ward how great is the sum of them Psal 139. Or if a man would but keep a journal of his own life what a vast volume would his private experiences make how would he find mercy and himself still growing up together Shall I shew you a little what a multitude of mercies there are I will not speak of the higher and choycer mercies such as concern the soul but of such as concern the body What a deal of provision is there for the comfort and welfare of the body I instance in these mercies partly because they are so common that they are scarce noted partly because carnal men prize the body most they prefer it above the Soul now the Lord would leave them without excuse they that love the body shall not want arguments to urge them to love God since he hath bestowed so much of his love and care upon the body to gratifie all the senses not only for necessity but delight There is light for the eye the poorest man hath glorious lamps to light him to his labours For the taste such variety of refreshments of a different sap and savour For the smell delicious infusions into the ayr from flowers and gums and aromatick plants For the ears musick from birds and men and all this to make our pilgrimage comfortable and our hearts better How many creatures hath the Lord given us to help to bear burdens how many things for meat and medicine If man had not been created last after the World was setled and furnished vve should have seen the vvant of many things vvhich vve novv enjoy and do not value First God provided our house and then furnished our table and vvhen all vvas ready then man is brought in as the Lord of all We are not affected vvith these mercies Hovv can vve sin against God that can look no where but vve see arguments and reasons to love him As Christ said Many good works have I done amongst you for which of these do you stone me So may the Lord plead I have done many things for you you cannot open your eyes but you see love you cannot vvalk abroad but you smell love and hear love c. for vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall only instance in those three great Effects Creation Preservation and Redemption Certainly that must needs be a great benefit out of which there flies not only sparks but brands and so that Love which can produce such fruits and effects must needs be exceeding great 1. Creation This deserveth love from the creature The fruit of the Vineyard belongeth to him that planted it and whom should we love but him that gave us the power to love All that thou hast all that thou canst see that thou canst touch is his gift and the work of his hands He gave thee the essence not of a tree a bird a beast but of a man capable of reason fit for happiness God made other creatures by a word of Command and man by Councel 't was not Be thou but Let us make man to shew that the whole Trinity assisted and joyned in consultation He made other creatures for his glory but not for his love and service God is glorified in them passively as they give us occasion to glorifie God the creatures are the harp but man maketh the musick All thy works praise thee and thy Saints bless thee Psal 145. 10. How many steps may a Christian ascend in his praise and thanksgiving We might have been stones without sense beasts and without reason born infidels and without faith We might have continued sinners and without grace all these are so many steps of mercy But Creation is that we are now to speak of and truly it deserveth a remembrance especially in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
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
be ashamed 3. None are fit publiquely to defend the Truth but the holy they speak with more power as from the heart and inward experience and are more zealous as being more nearly concerned they that partake of Gods Nature will soonest espouse Gods Cause and Quarrel and their zeal is most pure Carnal men pervert religious differences they change the nature of them turning them into a strife of words or a contention for interests matters are not managed so purely as when there is conscience on both sides The Saints contend best for the Saints faith Zeal in carnal men is like fire in straw quickly up and quickly down but in the godly 't is like fire in wood longer kept Wisdom is justified of her children Mat. 11. 19. they are fittest to interpose Again false zeal is most passionate without pity and meekness but the flame is most pure and bright in an holy heart which is subdued to the power of Truth 4. None receive the Truth so willingly as the Saints do Holy persons can best understand what was written by holy men they pierce into it more deeply as Iron that is red hot runneth further into the board then a sharp tool that is cold God unbosometh himself to his familiars Holy hearts are not clouded with the mists of lusts and interests Where there is purity there is brightness the mind being separated from gross things is fitted for the reception of spiritual mysteries Paul saw most of God when he was blind to the world the heart being taken off from the world is erected to things supernatural and of an higher cognizance 5. None retain the Truth more firmly then the Saints do Manna was kept in a golden Vessel and so is Truth in a pure Soul Titus 3. 9. Holding the mystery of faith in a pure conscience An unclean vessel sowreth the liquor that is put into it so doth a carnal heart pervert the faith and teint the judgment Let a man once be given up to some great lust and you shall soon find him to be given up to some roaring error also and when once they come to make shipwrack of a good conscience they do not long hold the faith that was once given to the Saints for grace and truth always thrive together I come now to the main Observation that is to be drawn from these words That 't is the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once given to the Saints 'T is their duty at all times but then especially 1. That we may not discredit our selves and the Truth 2. That we may not hazard our selves and the Truth 1. Let me first speak to the Discredit and there I shall shew 1. That Truth is honoured by a bold and resolute Defence of it We are not ashamed of it though it be questioned and scorned in the world Wisdom is justified of her children Neither Johns doctrine nor Christs doctrine would relish with the world yet some had a reverend opinion of it for all that Psal 119. 26 27. They make voyd thy Law therefore I love it above pure gold In times of defection our love to God and the ways of God should be the greater as Fountain water is hottest in coldest weather 'T was an honour to the Christian Religion that the primitive Professors were glad of an occasion to dye for it and the more it was despised and persecuted the more did they own it falshoods cannot endure the brunt of opposition 2. That we may not dishonour our selves and discredit our own profession He is but an ill servant of Christ that will not serve him when the Lord hath need of him when God distinguisheth sides and cryeth out Who is of my side who Times of Error and Seducement are searching trying times Light chaff is carryed about with every wind but the solid grain lieth still upon the ground The approved are made manifest 1 Cor. 11. 19. There is a time not only to shew love but valor Jer. 9. 3. They are not valiant for the Truth upon the Earth To be valiant for Truth is to defend it in time of opposition and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord A Christian must an heart as well as a liver not onely love the Truth but contend for it and the more earnestly the more 't is opposed The Apostle saith that a Bishop must hold fast the Word of Truth Titus 1. 9. The word signifieth an holding it fast against a contrary force as when a man seeketh to wrest a staff out of anothers hand he holdeth it the faster 2. The next Reason is That we may not endanger and hazard our selves and the Truth 1. That we may not endanger our selves 'T is good to be able to defend Religion when 't is questioned ignorant secure and careless spirits will certainly miscarry Present Truths and present Errors have an aspect upon our interests we must determine one way or another Now how easily are they carryed away with interests that have no principles no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 17. no proper ballast in their own spirits Therefore let us strive to know the Truth to own the Truth in a time of tryal 't is needful All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion because backed with the defences of wit and parts What are all the learned Disputes against the Truth but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man We have all an heretick in our bosoms and are by nature prepared to drink in all kind of errors and lyes and therefore we are said Psal 58. 3. to speaklyes from the womb because these things are in our natures we are born Pelagians and Libertines and Papists As in the new nature there is a cognation and proportion between us and Truth so in the old nature there is an inclination to all manner of Errors Luther saith Every man is born with a Pope in his belly And Mr Greenham hath a saying That if all Errors and the memorials of them were annihilated by the absolute Power of God so that there should not the least remembrance of them remain yet there is enough in the heart of one man to revive them again the next day Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms Look upon any error or blasphemy that is broached in the world and you will find it true Is Atheism vented The fool hath said in his heart there is no God Psal 14. 1. Gentilism or the doctrine of many Gods So do we set up many Gods what ever we fear or love that we worship Whose god is the belly Phil. 3. 19. Every man naturally is a Pagan and Idolater
licentious spirits will not be yoked and clogged thus Mal. 1. 14. What a weariness is it Sacrifice upon sacrifice such waiting upon God! they cannot endure it Man is compared to a wild Asse-colâ— not onely for grosness of conceit but for unâ—aâ—edness and wildness Job 11. We would roam abroad without restraint 3. They are given up to strong and inordinate desires of liberty when men quarrel at duties rather than practice them think it a kind of happiness to be free and that there is no freedom but in sinnâ—ng and following the bent and sway of their own hearts are all for breaking bands and dissolving cords Psal 2 4. 4. These are bewrayed by a proud contempt and obstinacie against instruction and reproof Jer. 5. 5. I will goe to the great men and speak to them but these have altogether burst the yoke and broken the bands they had cast off all respect and obedience to God Jer. 13. 15. Hear give ear be not proud c. So Heb. 13. 12. Suffer the words of exhortaiion c. Some spirits are impatient and recoile with the more violence upon a reproof and storm and vex which argueth much unsubjection of heart to Christ Secondly he is Jesus which signifyeth a Saviour now Christ is a Saviour positively as well as privately he giveth us spiritual blessings as well as freedom from misery Joh. 3. 17. That they should not perish but have everlasting life Again he is a Saviour not onely by way of deliverance but by way of prevention he doth not onely break the snare but keep our feet from falling He is as a Shepheard to lead the flock as well as a Physitian to heal the diseased We doe not take notice of preventive mercies and yet prevention is better than escape Again he is a Saviour by merit and by power for he hath not only to doe with God but with Sathan God is to be satisfied and Sathan overcome and therefore he rescueth us out of the hands of Sathan and redeemeth us out of the hands of Gods Justice To rescue a condemned Malefactor and take him by force out of the Executioners hands is not enough the Judge also must be satisfied and passe a pardon or the man is not safe Christ hath pulled us out of the power of darknesse Col. 1. 13. and in him the Father is well pleased Mat. 3. 17. There needeth also power to work upon our hearts as well as merit to satisfie God Before his Exaltation he redeemed us then he deserved it and therefore 't is said We have salvation by his death 1 Thes 5. 9. After his exaltation he worketh it and so we are saved by his life Rom. 5. 10. So that living and dying he is ours that living and dying we may be his we have the power of his Exaltation as well as the merit of his humiliation Once more he saveth us not onely for a while but for ever and therefore 't is called an eternal salvation Heb. 5. 9. not onely from temporal misery but from hell and damnation not only the body is saved but the soul and the soul not onely from hell but the fear of hell Heb. 2. 14. from the fear as well as the hurt from despair and want of hope as well as from the misery it self Yet again he saveth us not only from the evils after sin but the evil of sin Mat. 1. 21. He shall save his people from their sins there is the chiefest part of his salvation He doth not onely save us in part but saves us to the uttermost Heb. 7. 25. He giveth us life and all things necessary to life Well then 1. Blesse God for Jesus Christ that he took the cure of our salvation into his own hands he would not trust an Angel none was fit for it Isa 59. I looked and there was no Saviour therefore mine own arm wrought out salvation there are poor creatures like to perish for want of a Saviour I will goe down and help them as Jonah when he saw the tempest Cast me into the sea so when we had raised a tempest cast me in saith Christ Lo I am come to do thy will 2. Get an interest in Christ Luke 1. 47. My spirit hath rejoiced in God my Saviour Interest is the true ground of comfort and rejoycing what must we doe to get this interest I answer 1. Reject all other Saviours Acts 4. 12. There is salvation in no other nothing could save Noah and his Family but the Ark if they had devised Ships they would not hold out against the deluge especially take heed of making Christ of self setting up thy own merit or thy own power the one in effect renounceth his humiliation the other his exaltation Christ came to save that which was lost the sinking Disciples cryed out Master save us we perish 'T is long ere God bringeth us to this till you are lost why should you make choice of a Saviour swimming is not a thing that can be practised a shore or on firm land till we are brought into distress we will never look for a Saviour 2. Be earnest with God for an interest and for the manifestation of it Psal 35. 3. Say unto my soul I am thy salvation When the Soul hath chosen God Lam. 3. 24. The Lord is my portion saith my soul I 'll have no other Saviour but I 'll desire the Lord to ratifie it by his consent I am thy salvation Those that would make use of Christs salvation in a temporal way pressed on him untiled the house to come at him so should we force our selves upon him by an holy boldness Again from the words observe The Son of God was Christ that he might be Lord and Jesus anointed of the Father that he might accomplish our salvations This anointing signifieth two things 1. The quality and kind of his Office 2. The Authority upon which it was founded First it noteth the nature of his Offices under the Old Testament three sort of persons were anointed Kings Priests and Prophets and all these relations doth Christ sustain to the Church Men that were to be saved lay under a threefold necessity ignorance distance from God and inability to return to him suitably Christ is a Prophet to shew us our misery a Priest to provide a remedy a King to instate us in that remedy therefore according to these three Offices doth the Scripture use words in describing the benefits we have by Christ John 14. 6. I am the way the truth and the life Christ is the way As a Priest for his oblation and intercession we have the boldnesse to come to God the truth as a Prophet the life as a King take life either for the royal donatives of Grace or Glory So 1 Cor. 1. 30. He is made to us wisdom righteovsness sanctification and redempâ—ion We are ignorant foolish creatures therefore Christ is made to us Wisdom as a Prophet we are guilty creatures and therefore righteousness as
lustred with some general profession and gained to some owning of Christ but do not fully believe in him not cordially embrace him either through the weakness of their assent looking upon the Gospel only as probable or out of the strength of their worldly and carnal affections they relish not and esteem not the counsels and comforts of the Gospel not the comforts and hopes of the Gospel because they are matters of another world and lie out of sight and reach but worldly comforts act more forcibly upon them as being more suited to their hearts and at hand and ready to be enjoyed Thus Israel out of Unbelief despised the pleasant land Psal 106. 24. counted it not worth the looking after and the counsels of the Gospel they refuse out of an indulgence to fleshly lusts as there is in the Gospel the History and Doctrine of salvation so there are counsels of salvation which must be obeyed and therefore we hear of obeying the Gospel 2 Thes 1. 8. and the obedience of Faith elsewhere This unbelief is again two-fold 1. Reigning 2. In part broken though not wholly subdued 1. Reigning Vnbelief is in all natural men who are not only guilty of unbelief but described by the term unbelievers as being persons never throughly gained to the obedience of the Gospel or the acceptance of Christ and life and peace in him It bewrayeth it self 1. By hardness of heart they are not moved nor affected with their own misery nor with redemption by Christ and the great things of eternity depending thereupon nor the invitations of grace calling them to the enjoyment of them Acts 19 9. And divers wâ—re hardned and believed not c. an hard heart is one of the Divel 's impregnable Forts not easily attached by the force and power of the Word Men are born with an hard heart we bring the stone with us into the world and by positive unbelief or by slighting offers of grace made to us it increaseth upon us Hardness of heart is known by the foolishness of it when seeing we see not and hearing we hear not Acts 28. 26 27. when we have a grammatical knowledge of things but no spiritual discerning 't is also known by the insensibleness of it when men have no feeling of terrors by the Law of peace joy and hope by the Gospel no taste of the good word at all but are as stones unmoved with all that is spoken 2. By a neglect of spiritual and heavenly things they do not make it their business and work to look after those things Matth. 22. 5. But they made light of it and went one to his Farm another to his Merchandise Your callings are not your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your work and main business that is to look after an interest in Christ therefore when this is the least thought of and the Farm and the Merchandise ingrosseth all our time and care men believe not Could they slight Christ and holy things if they did soundly and throughly believe the Word of God Would they not find some time to mind their souls Looking after the inward man that 's the main care and men would first regard it if they did believe that the soul were so concern'd both in point of danger and hope surely when men take no heed to the great offers of the Gospel they do not look upon it as a certain truth 3dly By secret suspicions in their own souls against the truth of the Gospel that prophane wretch said haeâ— fabula Christi they look upon it as a Golden dream to make fools fond with it and that all opinions in religion are but a Logomachy a meer strife of words or a Doctrine to set the World together by the ears as Gallio Acts 18. 15. or a fancy and fond superstition Acts 25. 29. and that we need not trouble our heads about it these are the natural thoughts which men have of the Gospel such thoughts may rush into the heart of a Godly man but they are abhominated and cast out with indignation but in wicked men they reign and dwell they live by these kind of principles I remember Christ saith of his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17. 8. they have known surely that I came out from thee the light of faith is an undoubted certain light but in wicked men their assent is mingled with doubting ignorance errour and sottish prejudices against the Doctrine and Worship of God Matth. 3. 14. natural Atheism in them is not cured and that faith which they pretend to and professe is but a loose wavering opinion not a grounded and setled perswasion of the truth of the Gospel the assurance of understanding as the Apostle calleth it dependeth upon experience and an inward sense of the truth and is wrought by the holy Ghost 1 Cor. 2. 4. and therefore I suppose proper to the Godly 4 By rejecting the counsels of Salvation see Acts 13. 46. Luke 7. 31. all natural men are children of disobedience â—ph 2. 2. out of pride scorning either the messages of God folly â—o him 1 Cor. 2. 14. or the messengers â—s not this the Carpenters Son Mark 6. 3. â—oining and fencing with the word and defeating the methods of Grace used to gain them Rom. 10. 21. guilty of an obstinate frowardnesse it is a people that do erre in their hearts Psal 95. 11. not in their minds onely but their heart as if they did say we desire not the knowledge of tâ—y wâ—iâ—s Job 21. 14. 5. By the unholinesse of their lives the Apostle saith 2 Peter 3. 11. We that look for such things what manner of persons ought we to be in all holinesse and godlinesse of Conversation from whence we may plainly infer that they which are not such manner of persons do not look for such things as faith inferreth obedience where the Prince is there his train will be so is unbeleef known by disobedience when men live as carnally and carelesly as an Infidel there is not a pin to chuse between them 6. When men hear the Word and never make application or convert it to their own use 't is a sign they are under the power of reigning unbelief in faith there is assent or believing the Word to be the Word of God or that it is a faithfull saying 1 Tim. 1. 15. and then consent or approbation of the Word as a good word or worthy saying and then application or converting the Word to our own use so in unbelief many doubt of the truth of the Word others acknowledge not the worth of it they do not glorifie the word Acts 13. 48. most that speaks well of the word and approve it in their consciences do not urge their own hearts with it What do we say to these things Rom. 8. 32. and know it for thy good Job 5. 27. the Word is far sooner approved then applied and yet till it be applied it worketh not when we see our selves involved
take away the heart Hos 4. 11. as they do extinguish every spark of conscience and abate of the vigour and tenderness of our affections 'T was and 't is the opinion of Libertines that 't is perfection to get the victory of conscience and to live as we lift without any trouble and sense of danger possibly such a thing may be aimed at here 't is the perfection of sinning I confess to do evil and then to choak the Conscience with carnal pleasures that we may not fear evil 2. You may expound it without fear of the Church then assembled in such an holy meeting they were not awed from riotous practises Whence Note That sensuality maketh men impudent Partly because where spiritual sense is gone shame is gone partly because when the bodily spirits are warmed with wine and meat men grow bold and venturous Solomon saith Prov. 23. 33. the drunkards heart shall utter perverse things in such a case men take a liberty to speak or do any thing that is unseemly I do not exclude this sense because Peter in the paralel place maketh them all along presumptuous and sensual 2 Pet. 2. 10 11 12 13 14. 3. You may expound it without fear of the snare in the creatures Whence observe In the use of pleasures and outward comforts there should be much caution When Jobs sons feasted he falleth to sacrifice lâ—st they should have sinned against God Job 1. 5. 'T is good to be jealous of our selves with an holy jealousie lest unawares we meet with a snare in our Cup or Dish At a feast there are more guests then are invited evil spirits haunt such meetings they watch to surprize us in and by the creature and therefore we should watch especially if we be given to appetite then put a knife to thy tbroat as Solomon saith that which is sweet to the palate may wound the souls and gluttony may creep upon good men before they are aware as Austin confesseth that he was far from drunkenness but crapula nonnunquam surrepit servo â—uo somtimes he would eat too much but saith he Lord thou hast now taught me to use my meat as my medicine to repair nature not to oppress it an holy course and to be imitated Christians you may think it needless that we should speak to you about your meat and drink as if the light of Conscience were pregnant and active enough to warn you in such cases Oh! but you cannot be too cautious the throat is a slippery place and a sin may get down ere you are aware Christ did not think it needless to warn his own disciples of excess Luke 21. 34. Take heed to your selves lest ye be overcharged with surfetting and drunkenness c. The next clause is Clouds They are without water carried about of winds Here now comes in an heap of similitudes to express their vain arrogancy and oftentation in professing themselves to be far above what indeed what they were though they were unapt to teach and to every good work reprobate yet they gave out as if they were illuminate men and of an higher attainment than others The first similitude is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds without water Aristotle called barren and light clouds such as are carried up and down with the winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to these are the Seducers likened because though they seem to look black and promise rain yet they do not give us one drop one wholesom notion that may occasion more light in the understanding of saving Doctrine or any further relief for the poor thirsty conscience or any more forcible excitement to the practise and power of godliness The Apostle Peter hath two similitudes Wells without water and Clouds carried about with a tempest but here they are contracted into one if you will have the holy Ghosts own comment upon this similitude see Prov 25. 14 He that boasteth of a false gift is like clouds and wind without rain That which is observable is 1 That the word of God is like a moystening rainy cloud Deut. 32. 2. My doctrine shall distil like the dew and my speech like the small rain among the Hebrews the same word signifieth to teach and to rain Well then let us as parched ground wait for the droppings of Gods clouds in this time of drowth when you go abroad into the fields you shall see the grass burnt and turned into stubble and the earth gaping for a refreshing and with a silent eloquence begging for the influences of the Heavens every chap is a mouth opened to swallow up the clouds as soon as they fall or a cry to the God of Heaven for a little rain just so should you come to wait upon God in the word My soul desireth after thee as a thirsty Land Psal 143. 6. Oh for a little refreshing from the presence of the Lord in his Ordinance promise your selves also that from the word which you would from rain Isa 55. 10 11. this is the means by which the grace of God soaketh into the heart to make it fruitful 2. False Teachers are Clouds without rain 'T is the proposition of the Text Partly because they make shew of more then they have they boast of a false gift Prov. 25. 14. There is a great deal of shew to affect the minds of the simple but little of substance and truth like boxes in the Apothecaries Shop that have a fair Title but no Medicine in them much pretence of light and spirit and when all comes to all there is nothing but pride and boldness Aperiunt fontes doctrine sed non habent aquam scientiae they will adventure to rain when they have but a few heat drops a few poor fragments of truth which being disguised and transformed into some strange conceits are cryed up for rare mysteries and attainments However thus much we learn from them That 't is seducer-like to promise more then we can perform and to be much in the pretence when we have little of real and true solid worth Partly because they do not that good to others which they promise to do Satan will always be found a lyar 't is the property of his instruments to beguil men into a false expectation Papists cry up their Masses and Indulgences which yet do not one penny worth of good Preachers that study pomp and edification come with much fancy and appearance but alass these airy notions are too fine for the conscience seducers pretend to some heights of discovery as if they would carry you into the third Heaven but you are where you were at first they promise you hidden Manna rare discoveries of Christ but is your heart the better two things they never do which may be explained by two properties of rain Namely Refreshing the earth and making it fruitful 1. Refreshing the earth Do they offer any Doctrine that will give the conscience solid comfort and relief in distress
the Oak till it sucketh out its heart Gods Messengers carry it more openly and with a single plainness see 2 Cor. 1. 12. creepers and fawning parasites do but draw a suspicion upon themselves surely Gods cause is able to stand upon its own legges and needeth not the support of so base an Artifice But is it not lawful to use some prudence in this kind and to insinnuate with great men for the advantage of a good cause I Answer To be over solicitous in this kind argueth distrust of Gods providence and draweth suspicion upon the way which we would need maintain that matter is not very cumbustible where men blow so hard what favour commeth in the faiâ— way of Gods providence we may accept All men seek the Rulers face but every mans judgment is of the Lord and what may be gotten by honest open and lawful means as by humble addresses and the magnetick virtue of truth its self and the holiness of them that maintain it may be sought after thus the Apostles dealt with the Rulers and great ones to gain their respect to Christianity that they might with less prejudice insinnuate the truth to the people Acts 18. 8. and Acts 19. 31. Some of the chief of Asia were friends to Paul but now when this respect is to be gotten by clamular and dishonest arts and cannot be kept without flattering them in their sins or complyance with their lusts and carnal designs and men stretch their consciences and make it their business to humour those that they may advance them and trample upon all that may be called right and honesty to accomplish their ends and magnify those whom they would have scorned if their station had not been so high This is to have mens persons in admiration for advantage 4. Vsually men of a false way in Religion admire those of their own party above others of known worth and integrity this is one part of the sense all of their own way they accounted Gnosticks that is knowing persons as if others how much soever owned by God as having the stamp and impress of gifts and graces upon them were not to be compared with them this is the genius of all Sectaries illiâ— ipsum esse est promereri saith Tertullian 't is religion enough to be one of them Verse 17. But Beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ HAving described these Seducers he exhorteth those to whom he wrote to beware of them aliedging the warning of the Apostles to shew that not only Enoch who might be supposed to speak of the wicked men of his own time but the Apostles who expresly spake of the present age foretold that scoffers and sons of Belial should arise in the Church There is nothing difficult in this Verse only a doubt is to be discussed doth not this passage yeild an Argument against the Authority of this Epistle he speaketh of Apostles and of of words spoken before by them as if he were of an inferiour orbe and writing long after their publication of the word I Answer no. 1. Peter maketh mention of the Epistles of Paul yet it doth not weaken his Authority 2 Pet. 3 15 16. 2. In the place exactly parallel to this 2 Pet. 3. 2 3. that Apostle citeth other writings yet avoweth his Apostolical Authority Be mindful of the words spoken before by the holy Prophets and the commandment of us the Apostles of Jesus Christ 3. This term before spoken of only sheweth that he wrote late when either the Apostles were dead or their writings were common in the Church But why doth he quote the words of the Apostles neither urging his own Authority nor including himself as Peter doth I Answer partly out of modesty to point at the place whence he had taken these thingâ— and to shew that he was not ashamed to use and alledge the writings of his fellow Apostles 2. To declare their mutual consent In the mouth of two or three witnesses shall every word be established 3. His own Authority is implyed in vouching theirs and before expressed when he calleth himself The Brother of James Notes from this Verse are these From that Beloved which compellation is used to note his affection in this writing the like is used by Peter 2 Pet. 3. 1. Beloved I thought meet c. When we declaim against errours we should do it out of love and a tender respect to the good of souls In all conquests we had need watch our own hearts people suspect us to act out of peevishness and sininister affections to serve a sect and party and our ingagement to be faction not zeal therefore be the more careful that the flame be pure incense must not be kindled with strange fire nor zealous ingagements arise from a carnal impulse Again we may be earnest against errour when corrupt men are gotten into esteem but 't is in love to you if we express our selves with some warmth and affection 't is for God and your souls are concerned 't is observable John the Disciple of love is most earnest against deceivers bid them not good speed saith he 2 Ep. John 7. 10. and every where in his Epistles My little children beleeve not every spirit c. there are many Anti. Christs men that lye and have not the truth 't is sad your Ministers should be looked upon as enemies because they love you and warm you But you will say 't is out of perverseness to serve their faction and to cast an odium upon parties opposite to themselves I Answer Charity thinketh no evil we should not interpret the worst those that storm at a warning give a shrewd presumption of their own guilt usually persons that object thus are such as would have us tamely to suffer the honour and interest of our Lord and Master Jesus Christ to be trampled under foot but 't is our hearts desire that tender consciences may know that 't is not the shame of others but their good which we aim at From that Remember Seasonable remembrance of truths is a great help and relief to the soul John 2. 22. When he was risen from the dead the Desciples remembred c. in events 't is good to remember Prophesies they confirm the soul and support it against the present distress and temptation both sins and discomforts arise from forgetfulness mostly and want of actual remembrance Have ye forgotten Heb. 12. 5. but now when the spirit is ready with the remedy as the flesh is with the temptations 't is a mighty support in the debates between the carnal and spiritual part seasonable thoughts carry it I do not say bare thoughts do it unless God be in them there may be gracious dissallowing thoughts and yet the flesh go away with the victory for all that but this is the way by which the spirit of God worketh by fresh and seasonable thoughts he poyseth the heart and inclineth it to
called to excharge it which will you cause then to live at large and wallow in carnal contentments or be imployed in the serious and grave exercises of Religion surely one moment communion with God is better then all the mirth we can get by the pastime of an age Verse 20. But ye beloved build up your selves in your most holy Faith praying in the Holy Ghost HEre the Apostle cometh to exhort as all along with the description of Seducers he intermingleth exhortation the summe of the exhortation is to quicken them to the use of the means of perseverance and constancy Build up your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth the going on with a building already begun and fitly noteth that care they should take for the growth of their spiritual estate your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translâ—tâ— iâ—vicem build up one another that I confess is the Apostles â—nteâ—â— but first to press them to a care of their own Salvation and then mutually to care for one another See 1 Thes 5. 11. Comfort your selves together and edifie one another as ye also do and possibly this is spoken here by way of opposition to those that separate themselves in your most holy Faith By faith may be meant either the grate of saith of the doctrine of faith I rather suppose the latter that true and pure Religion which they had learned from the Apostles which was the foundation already laid unto which they should keep close If it be meant of â—aith the grace theâ— he perswadeth them to progress and to lay hold on the superstructure of good works and final perseverance Matth. 7. 24. This faith is called most holy in opposition to the profane mysteries of the Gnosticks and Valentinians 'tis an holy rule and maketh us holy John 17. 17. Sanctifie them by thy truth thy word â—â— truth praying in the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be â—â—nderâ—d â—â— with or by the Holy Ghost that is by hiâ— motion and inspiration and gifts and graces received from him elsewhere the Holy Ghost is said to pray in us Rom 8. 26. and here we pray in the Holy Ghost he prayeth in us so as we pray in him he prayeth in us to note the excitations of his grace we pray in him to imply the concurrence of our faculties which is to be noted against the Famulists who make the Spirit to be the immediate formal cause of all our actions as if in the productions of grace the Spirit did only make use of us as Bilhah did of Rachel to bring forth upon her knees Gen. 30. 3. and the action were wholly his own The Notes are these 1. 'T is not sufficient to be established or grounded in the faith but we must daily increase and grow more and more therein when the foundation is laid the building must go on piece by piece they that are contented with a little faith have no faith graces though imperfect are alwayes growing Luk. 17. 5. 't is the holy ambition of Christians to be more like God every day certainly their temper is contrary to the temper of Gods people that think they have learned enough know enough are holy enough none are so knowing but they may know more so established but they may be more here we are in a state of progress not of rest and perfection the Corn in the field groweth though in the Barn it doth not Eph. 21. 12. 13. Phil. 3. 13. A Christian is alwayes reaching forth and pressing onward and the nearer he cometh to Heaven his motions and tendencies arethe more earnest as a stone moveth faster the nearer it cometh to the Center the more he enjoyeth still he hath new motives to seek more Pro. 1. 5. A wise man will hear and will increase learning a good man would go to Heaven as fast as he can not make an hard shift but enter abundantly 2 Pet. 1. 11. 2. To grow in faith is a means to persevere in faith man is of an active nature either he groweth better or worse we shall not keep what we have received if we do not labour to increase in it as an house begun to be built goeth to decay and droppeth down more and more if we do not go on to finish it do we grow then or decline Did we observe our first coolings the mischief would not be so great but we like the Hen as long as there is one egg in the nest observe not how many are taken away as long as we have any tolerable affections to the things of God or somewhat to keep us alive we do not consider how many degrees of grace we have lost Faith take it for the grace is the proper foundation of holiness and good works Works without faith are but a roof without a foundation and faith without works is a foundation without a building good fruit supposeth a good tree Math. 7. The faith of Christians is a most holy faith no doctrine hath such pure precepts such high examples such raised motives such misterious inforcements such blessed rewards and all to encourage holiness if ever any thing were exactly fitted to its purpose surely the word is fitted to promote holiness the percepts of the Law require it the doctrine of the Gospel sheweth where vertue and power is to be had to perform it the promises incourage it the examples of God and Christ shew the height and exactness of it the examples of the Saints shew 't is possible the word and ordinances work it as being instituted by God for such a purpose and accompanied with the power of his grace Eph. 5. 26. God hath reserved this honour of sanctifying the heart to the doctrine of the Scriptures to evidence their divine original James 1. 18. He hath begotten us to himself by the word of truth this great change which is wrought in the heart of man is by the word a moral Lecture may a little fashion the outward man and reduce him to a civil course as Xenocrates his moral Lecture made Polamo leave his vitious and sensual course of life but regeneration is only found in the School of Christ Well then it you will know the best Religion observe where is there most holiness discovered and wrought Psal 19. 7 8 9. John 17. 17. In the word of God you have the copy of his holiness there is somewhat of good life and moral behaviour among Heathens but nothing of regeneration and genuine holiness Once more an impure life will not suite with an holy faith you dishonour God and disparage your religion when you walk as Heathens This holy faith is best kept in a pure conscience 2 Tim. 3. 9. From that building up your selves In building up that is in growth and persevereance there is a concurrence of our own endeavours we are living stones 1 Pet. 2 4. after we are converted and are not altogether dead and passive as in conversion after we have received
the fire hating even the garment spotted by the flesh HEre is the second part of the Exhortation explaining their duty towards others or teaching them how to behave themselves to them that were gone astray Of some have compassion the vulgar readeth quite to to another sense and some being reproved Beza saith that in some Greek Copies he found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reading which we follow is to be preferred the other is but in few Copies is harsh in construction and mangleth the whole context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on these have mercy 't is a word that cometh from another word that signifyeth bowels and so noteth not only the gentleness of the censure but the inward affection or as we render it the compassion which we should have over them putting a difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath many significationâ— judging discerning we most fitly render it according to its usual sense and the Apostles scope From the 22. verse observe 1. That reproofs must be managed with compassion and holy grief ouâ— words must have bowels in them this is like God He doth not afflict willingly nor gâ—ieve the children of men Lam. 3. 33. there are tears in his eyes when he hath a rod in his hand 't is like Christ He wept when he drew near the City Luk. 19 41. the Jews were his enemies and that was the day of his solemn tryumph yet he wept Oh that thou haâ—sâ— known the things of thy peace 't is suitable to the disposition of Gods servants in all ages Samuel left Saul but wept for him 1 Sam. 25. 35. Paul speaketh of very wretches that made a design of the Gospel to gratifie their belly concernments I tell you weeping saith he Phil. 3. 18 19 There are three grounds of this holy grief 1. The dishonour done to God Psal 1â—9 136. love will be affected with the wrong of the party loved if we see a man kill a friend or child whom we love the sword would pass through our own hearts Luk. 2. 35. Shall we see them strike at God and not be troubled 2. The harm and destruction men bring upon themselves that they have no care of their own souls Jer. 13. 17. 3. The proneness that is in our nature to the same sin Gal. 6. 1. Bernards good man would weep ille hodie ergo cras he to day and I to morrow there is no sin in their lives but was in your nature Well then it checketh them that speak of others sins by way of reproof or censure but with delight or petulancy of spirit many reproofs are lost because there is more of passion then of compassion in them 't is spiritual cruelty when you can turn a finger in your brothers wound without grief reproofs are delightful sometimes out of the sweetness of revenge or hatred and ill will to the persons of men sometimes out of pride or a desire to vaunt it and insult over others sometimes from self conceit and non consideration of our own faultiness Oh consider this is not Christian dealing Paul saith I am afraid least when I come among you my God will humble me and that I shall bewail many c. 2 Cor. 12. 21. Many a proud Pharisee would have blustred and threatned them with the severity of discipline but Paul was afraid he should have a heavy load upon his own soul Again and more expresly observe That in reproving some must be handled gently But who are those that must be handled gently 1. With the most notorious 't is good to begin mildly that they may see our good will and desire of their Salvation 2 Tim. 2. 25. hasty Spirits cannot brook the least opposition and therefore are all a fire presently how did God deal with us in our natural condition with what lenity and mildness and spake comfortatably to us to allure us out of the Divels snaâ—e Hosea 2 15. 2. The persons whom we should treat with much compassion are these 1. The ignorant and seduced some are of a simple and weak heart the young men that went with Absalon went in the simplicity of their hearts and knew not any thing 2 Sâ—m 15. 11. though swine or dogs be driven with violence yet poor stray Lambs must be brought home as the Shepherd brought home his two lost sheep upon his shoulders rejoycing Luc. 15. Many well meaning men may erre be not too severe with them leâ—t prejudice make them obstinate and so from erring brethren they become heretical 2. Those that slip of infirmity members must be set in joint tenderly Gal. 6. 1. the carnal world reflects with most sharpness upon the infirmities of Gods people the late Bishops Courts were chiefly bent against the godly a Drunkard and an Adulteror found more favour than a godly Inconformist let us learn to distinguish betwixt an evil course and inconsiderate slips and as long as there is any thing of Christ be not too severe 2 Thess 3. 15. 3. The afflicted in Conscience we must not speak to the grief of those whom God hath wounded the Apostle would have the incestuous person comforted lest he should be swallowed up of too much grief 2 Cor. 2. 17. When Adam was troubled though God reproved him yet he made him a coat of skins to cover his nakedness when Peter was weeping Christ sendeth a comfortable message to him Go tell my disciples and Peter c. Mark 16. 7. 4. If they erre in smaller matters we must not deal with motes as with beams and put the wicked and the scrupulous in the same rank nor the gross Heretick and those that mistake in point of Church order while the judgement is sound in Fundamentals and the practice is reformed we should use meekness till God reveal the same thing Phil. 3. 15 16. God hath given them light in most things and those which are most necessary and no time will discover those truths to them whereof they are yet ignorant 5. The tractable and those of whom we have any hopes Rehoboam would deal roughly and so lost ten tribes Tertullian was even forced into the tents of the Montanists by the indiscreet zeal of some who were too forward with censures and still men are lost that otherwise would be reclaimed differences are made irreconcileable by the imperious sowreness and bitterness of those that manage them dashing storms wash away the seed whereas gentle showers refresh the earth men left without hope grow desperate From that putting a difference In all censures and punishments there must be choise used and discretion Prudence is the Queen of graces different tempers require different remedies the Prophet saith in Husbandry the fitches are not treshed with a threshing instrument neither is a cart wheel turned about upon the Cummin but the fitches are beaten out with a staff and the Cummin with a rod so all tempers do not need a like dispensation God himself putteth a difference some