cujus reus gaudet accusatio votum est poena foelicitas Tertul. * Exod. 32. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Pelagiani omnes miscimur cumsuper cilio Pharisaico Spanhem Vse * Potius runt coelum quam pereat unamica veritatis Luther * Ne forte cuÌ„ transisset teÌ„pus quo cum credebant esse venturum et venisse non cernerent etiaÌ„ caetera fallaciter sibi promiâ—â—i arbitrantes de ipsa merâ—ede fidei desperanit Aug. Ep. 80. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eccl. 7. 17. †As Rivet said of Montague Non potest ille quenquam a quo dissentit ver in levissimis sine convitiis mominare Rivets Apol. pro sanctissima Virgine Maria * There are divers other Fundamentals of the highest nature as the Mystery of the Trinity into which we are baptized the Vâ—nion of the two Natures in the Person of Christ that Scriptures are the Word of God c. * Ipsae foeminae sunt pobiscum in eadem confessionis gloria constitutae Cyp. Mart. Cum triumphantibus viris foeminae veniunt quae cum saeculo dimicantes sexum quoque vicerunt Cyp. Serm. de Lapsis †Efficaeius est vitae quaÌ„ linguâ— testimonium Bernard * Gladiatores perfectissimos non tantum magistri praepositi sui sed etiam Idiotae supervacuè quique adhortantur de longinquo ut saepe se ipso populo dictata suggesta profuerint Tertul ad Mart. * Rom. 13. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist Polit. lib. 7. cap. 8. * Prov. 8. 1â— * Is 56. 10. 11 †Alteruis vicibus contentioso fune uterque diem in vespedam traximus obstâ—epentibus etiaÌ„ quibusdam spectantibus singulorum nubilo quodam verit as obumbrabatur Tertul. contra Judaeo Observat * Multiplicitis fidei populis fides imminuta est cresantibus filiis mater aegrotat quantuÌ„ copiae accessit tantuÌ„ disciplinae necessit in audito genere processus reâ—essus crescens simul et decrescens Salvian de Gubernat * Ecclesia exintentione fideles tantum colligiâ— si nosset impios incredulos eos aut nunquam admitteret aut casu admissos excluderet Bellar. de Ecclesiae c. 10. Observat 2. Observat 3. * Sic Sisinnius Novatianorum Episcopus apud Vedelium in Prud. veteris Ecclesiae in Prol. c. 3 4. * Faustus Rhegiensis dum capriose videri vellet pugnare contra Pelagianos compertus fuit Pelagio savens Isiodor †Rev. 17. 5. * See the reverend and learned Dr Ushers Answer to the Jesuites Challenge Observat 1. Observat 2. Observat 3. Observat 4. Observat 5. Observat â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heu primae scâ—lerum causa mortalebus aegris naturam nescire dei * Ps 27. 11. * Phil. 3. 19. * 1 Tim. 4. 3 4 5. * Gal. 5. 6. * Jer. 32. 40. Jude 12. * Nolentes audire quod Auditum damnare non possunt c. Tertul. in Apol. * Virtutes vitia non officiis distinguuntur finibus * Phil. 3. 19 * Mat. 6. 24 Vse Observat â— Reason 1. Prov. 26. 9. Vse 2. * Adamus contzenius in Mat. cap. 24. Observat 2. Reasons * Hos 11. 4. * Deut. 32. 15. Psa 36. 2. Zeph. 1. 12. Vse 1. * Isa 43. 24. Vse 2. Observat 3. Observat 1. Observat 2. Observation Observat 4. Vses Observ 5. John 6. 28. Gilbert in Cant. Rom. 2. 25. 1 Chron. 17. 4. Eph. 1. 3. See my Comment on James from pag. 146. to page 149. Therefore a merciless disposition is made a denying the Faith 1 Tim. 5. 8. Observ 1. Vses Lev. 10. 3. c 2 Kings 2. 23 24 25. Num. 16. Gen. 19. Observ 2. Vses Observ 3. Observ 4. Observ 5. 1 Cor. 15. 2. Heb. 12. 7. Observ 6. Job 32 18. Luth. in Gen cap. 19. Observ 7. Observ 1. Observ 2. 1. Hainousness 1. In general â— Qualitas malae vitae initium habet ab infidelitate Aug. John 16. 9. 2. In particular Despaigne on the Câ—eed 2. The nature of Unbelief 1. The kinds of it At the last day there is a difference made between them that know not God i. e. by the light of nature and those that obey not the Gospel i. e. answer not Gods ends in revelation of the Gospel 2 Thess 1. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They would not take it into their care and thoughts * Coll. 2. 2 * Luke 5. 8. * See Isa 49. 14. and Judges the 6 and 13. 3. The cure of Unbelief The Angels Sin Doct. * Psal 78. 25. * 1 John 3. 4. * Mat. 22. 30 * Gregory Austine Dâ—mascen c. * See my notes there Vse * Job 4. 18. * 2 Tim. 2. 1. My Son be strong in the Grace that is in Christ Jesus * Augustine Vide Irenaeum lib. 4. cap. 78. Damas lib. 2. Orth. fid cap. 3. Et Neiremb Theoph. c. Secondly the punishment of the Angels Observ * Cor. 13. 12. * Rev. 12. 9. * See my Notes on Jam. 2. 19. Partical Observations thence * Col. 3. 1. * Phil. 3. 20. * Eph. 6. 12. * See my notes on James 1. 25. * Rom. 1. 8. * Esther 7. 8 Observ Col. 1. 12. Observ * Rev 30. 7. Observ Rea. 1. Reas 2. * Ludolphus in vita Christi Application Observ 1. Observ 2. Observ 3. * Non ego sum ambitiosus sed nemo aliter Romae vivere potest c. Obser 4. â— Observ 5. * 1 Thes 4. 4. * 1 Cor. 6. 9. Obser 6. Observ 7. * Psal 78. â—â— Observ 8. Ingentia Beneficia Flagitia Supplicia * Misericordia mea suadet ut parcam peccatorum clamor cogit ut puniam Salvianus * Dominus Christus a dcmino patre Concil Syrm. Sulpher futorem habâ—tâ—ignis ardorem * Phil. 1. 28. Observ 1. * Psal 39. 6. * Isa 50. 11. * Mundus senesâ—ens patitur phantasiâ—s Gerson Isa 8. 21. Observ 2. * Anima quae fornicata est Deo castaesse non posset Aug. Observ 3. Observ 4. * 2 Pet. 2. 14. Observ 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Orat. 25. Vse 1. Vse 2. Vse 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Eâ—seb lib. 2. de vit â Constant Sozom lib 6. Vse 4 * Austine changed his his mind twice and was at last for compulsion * Ex officin â curviâ—ium solunt argumenta quos serm ribus decipâ— eâ—on possunt gladits â—lâ—mâ—nt â—ssâ— fâ—riendos Ambros Observ 6. Observ 7. Observat 1. Observat 2. Observat 3. * Johns Disciples are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels or Messengers of John Luke 7. 24. Use 1. Use 2. Use 3. Observat 4. * See Rivets Cathol Orthodox de Aug. Grad Observat 5. Use 1. Observat 6. Use 1. Observat 7. 2 Pet. 2. 10. Observat 8. Use 1. Observat 9. Use 1. Use 2. Observat 10. Observat 11.
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
are so tender of wordly interests do little value an interest in God Wisdom is justified of her children Mat. 11. 19. they are Bastards and not Children that are afraid or ashamed to own their mothers defence or can hug those in their bosoms that are enemies to God and his grace Psal 139. 21. Doe not I hate them O Lord that hate thee am not I greved with them that rise up against thee 'T is an Argument of his sincerity that God and he had the same enemies that he could finde no room in his heart for affection to them that he had no affection to God when we came into covenant with God we made a League with him offensive and defensive to count his friends ours and his enemies ours to hate what he hateth and to love what he loveth therefore without breach of covenant we cannot be silent in Gods cause and friends to the enemies and abusers of his grace 2. The next Branch is That their zeal who have an inteest in God is the best zeal now 't is the best partly because 't is hotest they that contest meerly for an opinion are not so earnest as they that contend out of affection as a stranger seeing a man oppressed may chide him that did the wrong but a meet relation he will interpose and venture himself in the quarrel So will one that loveth God sacrifice all his interests for Gods sake partly because 't is purest carnal men may ingage in Religious controversies out of passion they may stikle for their own opinion but this fire is taken from a Common heart not from the Altar it doth not arise from any love to God from any inward relish and taste of the sweetness of grace but onely from humour and obstinacy and wordly iâ—terest we may as well be afraid of some mens zeal against errour as of other proneness to it Carnal persons keep a great coyle and fill the world with clamour and rage but their hearts do not flame with zeal upon a proper interest and do not carry on things in Gods way The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God why errours about Christ are horrible to them a very abomination to their thoughts because thereupon are built all their hopes and in such matters they have most experiences therefore their hearts sparkle within them others feel a cold indifferency but they a mighty pressure upon their spirits I now come to the last part of their discription And denying the onely Lord God and our Lord Jesus Christ observe their sin denying The Object the Lord Jesus Christ who is here described three ways 1. By his absolute rule and supremacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Lord. 2. By his Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 3. By his Headship over the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ I shall first vindicate and then open the words divers take words disjunctively applying the first clause to the father the second to the Son So Erasmus translateth it God who is that onely Lord and our Lord Jesus Christ But as Beza observeth this is not the first time that he is taken tripping in those places which seem manifestly to assert the Godhead of Christ briefly then that the whole clause is to be understood of Christ may be proved by these arguments 1. Because the paralel place in Peter from whence this seemeth to be taken maketh mention onely of Jesus Christ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of absolute Sovereignty is ascribed to him denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master that bought them 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures as God as man In his relation to the world so a Master to the Church so a Lord 3. By the tennor of the words in the Original where there is no new Article to divide them and therefore all these Titles belong to the same person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Many old Coppies as Calvin saith read thus denying Christ who is onely God and onely Lord. 5. Because the heresie of these times struck at Christ more then God the Father and onely at the Father for Christs sake and therefore John in his Epistles speaketh often of those that denyed Christ See 1 John 2. 22. and 1 John 4. 3. 't is true the School of Symon and some other Sex held forth many fabulous things of God and introduced multitude of Rulers by whom the world was governed but this was to exclude Christ and to make voyde that Soveraignty which the Scriptures assert to be committed into his hands The most ancient Heresies were those of the Simonians Menandrians Saturninians who denyed the person of Christ affirming Simon Magus to be Christ And the Valentinians who denyed his humane Nature affirming that he brought his substance from Heaven and onely passed through the Virgin Mary like water through a Conduite there is but one Objection against this exposition and that is if it be meant of Christ then the Father will be excluded from being God for Christ according to the sense alledged is said to be onely Master onely God and onely Lord I Answer The expression doth not exclude either of the Persons of the Godhead the Father or the Son but onely the Creatures and foigned Gods especially those feigned Rulers and Gâ—vornors of the world which the School of Simon and the Nicholaitans introduced under the horrid names of Barbel Abrakan and Kavlakan c. and indeed such kinde of expressions are frequent in Scripture as Isa 44. 8. Is there a God beside me yea there is no God I know not any So Isa 45. 5. I am the Lord there is none else there is none besides me All which expressions are meant of Christ as appeareth not onely by the Titles of Saviour and Redeemer given to the God that there speaketh but also by divers passages therein proper to him yea by a quotation of the Apostles Compare Isa 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father where â—e is said to be onely true God Joh. 7. 3. This is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent which is not exclusive of other persons but of other Gods and the Scriptures speak thus because of the unity of the Divine Essence which all the persons communicate one with another The Exposition of the words now they are vindicated will be easie And denying this is done either openly or covertly Openly when Christ is cleerly renounced and opposed Covertly Christ is denyed either by the filthy conversation of Christians or else by Heretical insinuations striking at his person and natures at a distance both are intended for these seducers though they denyed Christ yet they had
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
of Christ How durst thou that art a sinner look him in the face lay hold of Christ hope for glory Still the Call is our Warrant and Title If it should be asked of the guests that came in a wedding garment Friends how durst ye come hither and approach the presence chamber of the Kings son they might answer We were bidden to the wedding Mat. 22. So in Mat. 20. Why do not you go into the Vineyard their answer was No man hath hired us they had no calling Partly to give us encouragement We need not only leave to come to God by Christ but also quickening and encouragement for we are backward In other preferments there needeth nothing but leave for there men are forward enough but here guilt maketh us shy of God and God is forced to call and hollow after us By nature we are not only exiles but fugitives Before God banished Adam he first ran away from him he ran to the bushes and then God called him Adam where art thou Gen. 3. 9. How often doth God hollow after us in the Word before we return and come out of the bushes He maketh proclamation Isa 55. 1. Ho every one that thirsteth c. We are under spiritual bondage as the Israelites were in Egypt under corporal bondage and God sendeth again and again and out of very anguish of heart we will not beleeve him therefore he calleth and cryeth Sinners where are you why will you not return unto me Gods outward Call is managed by men and therefore it is very hard to perswade them to discern the voyce of God as Samuel would not be perswaded but that it was Eli called him when it was the Lord We think it to be the charity of the Minister and will not easily acknowledg a call from God and therefore do not only need leave but encouragement Partly because God will work in a way suitable to his own nature and ours fortiter suaviter strongly like himself and sweetly with respect to us and therefore he doth not only draw but call not only put forth the power of his Spirit but exhort and invite by the Word the efficacy of divine grace is conveyed this way more suitably to the nature of man There is grace offered in the Gospel and the Spirit compelleth to come in In all the Works of God there is some word by which his Power is educed and exercised In the Creation Let there be light c. At the Resurrection there is a Trump and the voyce of an Archangel Arise ye dead and come to Judgment In all Christs miraculous cures there are some words used Be thou clean and Be thou whole and Be thou opened and to Lazarus in the grave Christ useth words of ministerial excitation Lazarus come forth So in converting a sinner there is not only a secret power but a sweet call and invitation some word by which this power is conveyed and represented in a way suitable to our capacity For all these Reasons doth God work grace by calling Again Gods people are well stiled a called people because they are so many ways called from self to Christ from sin to holiness from misery to happiness and glory They are called from self to Christ Mat. 11. 28. Come unto me all ye that are heavy laden The main end of a call is to bring Christ and the Soul together every dispensation of God hath a voyce and God speaketh to us by Conscience by his Works by benefits by crosses but chiefly by his Word the application of which by the Spirit is as it were an awakening call but the chief call of God is by the voyce of the Gospel wherein the offers of grace are discovered to us Câ—me poor wearied Soul come to Christ and thou shalt find ease and comfort Again they are called from sin to holiness 1 Thes 4. 7. God hath not called us to uncleanness but to holiness though the immediate end of divine calling be faith yet the intermediate end is holiness as the ultimate end is glory Thus we are called out of Babylon into Sion from the Tents of Kedar into the Tents of Shem from nature to grace and the power of Satan into the Kingdom of God in short this call is a separation from uncleanness and all common and vile uses Again they are called from misery to happiness and glory from aliens to be friends from darkness to light 1 Pet. 2. 9. from being enemies to be reconciled from bastards to become sons from vessels of wrath to be heirs of Glory With respect to all these sorts of calling it is termed sometimes an high calling Phil. 3. 14. sometimes an holy calling 2 Tim. 1. 9. and sometimes an heavenly calling Heb. 3. 1. It is an high calling because of the honour and dignity of it it is no small matter to be children of God coheirs with Christ Kings and Priests to God Many are lifted up because they have born Offices and are called to high places in the world a Christian hath a calling more excellent he is called to be a Saint a spiritual King an holy Priest to God It is an holy calling because of the effect and purpose of it Mans calling may put dignity and honour upon us but it cannot infuse grace it may change our condition but not our hearts It is an heavenly calling because of the Author of it God by his Spirit and because of the aym of it the grace whereby we are called came from Heaven and its aym and tendency is to bring us thither see 1 Thes 2. 14. 2 Pet. 1. 3. Called us to glory and virtue c. We are first called to grace and then to Heaven first the sweet voyce saith Come unto me and then the great voyce Come up hither from self sin and the world we are called off that we may enjoy God in Christ for evermore You see the Reasons let us apply it now First It serveth to press us to harken to the Lords call Many are kept off by vanity and pleasures others by their own fears To the first sort I shall only represent the danger of neglecting Gods invitation and slighting a call Prov. 1. 25 26. Ye have set at nought my counsel therefore I will laugh at your calamity and mock when your fear cometh Gods wrath is never more terrible then when it is stirred up to avenge the quarrel of abused Mercy Men cannot endure that two things should be despised their anger or their kindness Nebuchadnezzar when he thought his anger despised he biddeth them heat the furnace seven times hotter and David when he thought his kindness despised threatened to cut off from Nabal every one that pissed against the wall Certainly the Lord taketh it ill when the renewed messages of his love are not regarded and that is the reason why where mercy is most free God is most quick and severe upon the refusal of it The Lambs wrath is most
1 John 4. 19. We love him because he loved us first Love is like an eccho it returneth what it receiveth 't is a reflex a reverberation or a casting back of Gods beam and flame upon himself The cold wall sendeth back no reflex of heat till the Sun shine upon it and warm it first so neither do we love God till the Soul be first filled with a sense of his Love And as rays in their relection are more faint and cold so our love to God is much weaker then Gods love to us Valdesso saith God loveth the lowest Saint more then the highest Angel loveth God Once more The more direct the stroke and beam is upon the wall or any other solid body the stronger always is the reflection so the more sense we have of the love of God the stronger is our love to him 2. The next Cause of Love is the grace of God there is not only an apprehension of Love but the force of the Spirit goeth along with it Our thoughts our discourses upon the love of God to us in Christ nay our sense and feeling of it is not enough to beget this grace in us Love is a pure flame that must be kindled from above as the Vestal fire by a Sun-beam 1 John 4. 7. Love is of God that is of a celestial or heavenly original There is in the Soul naturally an hatred of God and a proneness to mingle with present comforts which can only be cured by the Spirit of grace Our naked apprehensions will not break the force of natural enmity and 't is God that must circumcise and pare away the foreskin of the heart before we can love him Deut. 30. 6. There is a natural proneness to dote upon the creature and hate the Creator Base creatures neglect God and pollute themselves with one another and there is no help for it till the heart be over-powered by grace Thus for the Causes of Love The Object of Love is God himself not meerly as considered in himself for so he is terrible to the creature but as God in Christ for so he will be known and respected by us in the Gospel and so we have the highest engagement to love him not only upon the respects of Nature as our Creator but of Grace as our God and Father in Christ Now God is the supream Object of Love and other things are loved for Gods sake because of that of God which we find in them as his Word which is the Copy of his Holiness his engraven Image as the Coyn beareth the image of the Prince so 't is said Psal 119. 47. I will delight my self in thy Commandments which I have loved And then his Saints which are his living Image as children resemble their father so 't is said Psal 16. 3. To the Saints and to the excellent of the Earth in whom is my delight And then other men because of his Command 1 Pet. 1. 5. Add to brotherly-kindness love So his creatures because in them we enjoy God the effects of his Bounty But chiefly his Ordinances as they exhibit more of God then the creatures can So that Love respects God and other things for Gods sake Again In the Description I take notice of the essence or formal nature of it and call it the return of a gracious and holy affection to God Love is carryed out to its Object two ways by desire and delight Our necessity and need of God is the ground of desire and our propriety and interest is the ground of delight Desires are the feet of love by which it runneth after its Object and delight is the rest and contentment of the Soul in the enjoyment of it Because of our imperfect fruition in this life Love bewrayeth it self by desires mostly or pursuing after God See Psal 63. 8. My heart followeth hard after thee It noteth those sallies and earnest egressions of Soul after the Lord that we may have more communion and fellowship with him In short the radical if I may so speak and principal disposition of Love is a desire of Vnion for all other effects of love flow from it This is that makes the Soul to prize the Ordinances because God is to be enjoyed there and these are means of communion with him Psal 26. 8. I have loved the place where thine honour dwelleth This maketh sin terrible because it separateth from God Isai 59. 2. This maketh Heaven amiable the fairest part of our portion in Heaven is a closer and nearer communion with Christ Phil. 1. 23. This maketh the day of Judgment sweet for then we shall meet with our Beloved in the ayr 2 Tim. 4. 18. In short this maketh the Soul to take such contentment in thinking of God and speaking of God 't is the feast of the Soul My meditation of him shall be sweet Psal 104. 34. Their Souls cannot have a greater solace then to think what a God they have in Christ Having in some manner described the Love of God let me use some Arguments to press you to it First God hath commanded it The sum of the Law is Love When the Scribe came to Christ Mat. 22. 36. Master which is the great Commandment in the Law Jesus said unto him Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy might Mark this is the first and great Commandment to love God 'T is not a sour Command but sweet and profitable God might have burdened us with other manner of Precepts considering his absolute right to offer our children in sacrifice to mangle our flesh with whips and scourges but these are cruelties proper to the Devils worship The Lord is a gentle Master and only desireth the love of his servants we have cause to thank him for such a gracious Precept If he should require us not to love him this were Hell it self that is the Hell of Hell that they which are there do not love God 'T is our priviledg as much as our duty God loveth all his creatures but hath commanded none to love him again but man and Angels so that it is the great priviledg of the Saints to love God It had been a great favour if God had given us leave to love him as it would be a great favour if a King should give leave to one of his meanest Subjects to have the key of his privy Chamber to come to him and visit him and be familiar with him when he pleaseth how would this be talked of in the world yet this is not so wonderful since the King and the Peasant are both men in their natural being they are equal though in their civil distinction and condition of life there be a difference But what a favour is this that he who is the King of Kings and Lord of Lords doth not only permit his creature made by his own hands to come to him and love him and deal with him when
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
of folly mixed with popular Rites and Customs There are many things necessary to Religion which the Angels themselves could not have known if they had not been revealed therefore their knowledg increaseth by observing Gods dispensations to the Church Ephes 3. 10. The way of Salvation by Christ is such a Mystery as could not have entred into the heart of any creature no not of an Angel If an Angel had been to set down which way man should be redeemed nay if all the Cherubim and Seraphim Thrones Dominions and Powers had met together in a Synod and Council and had taken in all the world to their assistance it would have posed them all to have found out such a Way as God hath appointed But not to speak of Mysteries There is in the Word some Moralities suitable to the Law of Nature which was once written upon mans heart but alas now there remains only some scattered fragments and obscure characters so defaced that they cannot be read and how blind are we in these things without the Word Witness the sottish Idolatry of those Nations that want it worshipping stocks or stones yea a piece of red cloth or what ever they saw first in the morning And witness those brutish Customs among other Nations whereby uncleanness and unnatural sins have been authorized by a Law Therefore 't is a great mercy that something is delivered and given out as a Rule of Faith and Manners 2. That this Tradition is written and put into a stated course in those Books which we call Scriptures If the Revelation of Gods Will had been left to the tradition of men of such a rank or order what a liberty might they take of coyning Oracles and obtruding their fancies upon the world 'T is a great mercy that our faith doth not depend upon uncertain suggestions but some main publique Records to which all may appeal and find satisfaction Heretofore the Lord revealed himself by Visions Oracles and Dreams to persons of ancient holiness and sanctity that they might instruct others which course was sure enough while the people of the world were but a few families and the persons intrusted with Gods message had authority and credit sufficient with the present age and lived long to continue the tradition with the more certainty to future ages But afterwards the Lord was pleased to speak to his Church both by Word and writing His Word was necessary for further revealing and clearing up the doctrine of Salvation and writing was necessary because when Precepts were multiplyed it was needful for mens memories that they should be written the long life of Gods Witnesses was lessened corruptions began to increase Satan giving out lying oracles and visions idolatrous Rites and customs crept into the best families the people of God were grown numerous enough to make a Commâ—nwealth and Politick Body therefore to avoyd mans corruptions and Satans deceits the Lord thought fit that we should have a written Rule at hand as a publique Standard for the tryal of all Doctrines God himself wrote the first Scripture with his own Finger upon tables of stone and he commanded Moses and the Prophets to do the same Exod. 17. 14. and 34. 17. which dispensation of Word and Writing continued till Christs time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many publique Notaries consigned it to the use of the Church in all Ages When the Canon began to be compleat the latter Apostles pressed the receiving of it and John as the last and as one who outlived all the rest closeth up his Prophecy thus Rev. 22. 18 19. If any man add c. and if any man take away c. which doth not only seal up the Book of the Revelations but the whole Canon and Rule of Faith which indeed was a great mercy to the world the Lord knew to what a liberty we inclined in divine things and therefore we needed to be tyed up to a Rule which here is given us 3. The mercy of God appeareth in preserving it that it may be delivered from one age to another No Doctrine so ancient as the Doctrine of the Scriptures it describeth the whole History of the World from the very Creation and the original of all things Where are there Records so ancient and yet they have been preserved even to our time We have some ancient writings of the Heathens though nothing so ancient as Scripture but these are not contrary to mens lusts and have been cherished by them and yet they have felt the tooth of time and are in a great measure mangled but the Word of God hath been maligned and opposed and yet it continueth and holdeth up its head in the world not only the main Doctrine of the Scriptures hath been continued but no part of the Word hath been falsified corrupted destroyed the world wanted not malice nor opportunity the powers of the world have been bent against it and corrupt persons in the Church have been always given to other gospelling but still the Scriptures have been wonderfully preserved as the three children in the furnace not an hair singed not a jot and tittle of Truth perished 4. That God doth continually stir up men in the Church and bestow gifts upon them for the opening and application of this faith and doctrine of Salvation Christ that hath given Prophets and Apostles to the Church to write Scripture hath also given Pastors and Teachers to open and apply Scripture that so still it might be delivered to the Saints and also to vindicate the doctrine of it when opposed Every age that hath yeilded the Poyson hath also yeilded the Antidote that the world might not be without a Witness if there hath been an Arrius there hath been an Athanasius if a Pelagius there is also an Austin the Church hath never wanted help in this kind Look as in War as the Arts of Battery and methods of destruction do increase so also doth skill in Fortification and in the Church God still bestoweth gifts for the further explication of Truth 5. That the Light cometh to us and shineth in this Land The Gospel is a great National Priviledg To you is this Word of Salvation sent Acts 13. 26. Pray mark 't is sent he doth not say we have brought it to you but 't is sent 't is a token sent from Heaven in love there is a mighty Providence accompanieth the Gospel the journeys of the Apostles as I said but now were ordered by the Spirit as well as their doctrine Acts 8. 26. The Angel of the Lord said to Philip Arise and go towards the South towards the way that goeth down to Jerusalem They went not as their own good affection carryed them but according to the Spirits direction So Acts 17. 7 8 9. The Spirit suffered them not c. as prophecy came not by the will of man 2 Pet. 1. 20. that is the doctrine it self
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
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
forewritten observe God hath his Books and Registers wherein the persons behaviors and eternal estates of all men are recorded At the Day of Judgment these Books shall be opened Rev. 20. 12. Therefore it should be our care to be able to read that our names are written in the Book of Life then which there cannot be a greater priviledg Luk. 10. 20. And it presseth Caution all that we do standeth upon record our speeches Mal. 3. 16 17. our thoughts 1 Cor. 4. 5. our actions Jerem. 17. 1. Again observe That in all those things which appertain to the Judgment of sinners God doth nothing rashly but proceedeth by foresight and pre-ordination Again No man ever perverted the Truths of God but to his own loss They were ordained to this judgment that is that by their sins they should come to such a ruine We play with opinions but do not consider that damnation is the end of them The way of truth is the way of life but error tendeth to death These things might be observed but I shall rather pitch upon two Points one particular and restrained to the scope of the Context the other general as being taken from the consideration of the expressions in their full latitude The first is That Heresies and Errors do not fall out by chance but according to the certain pre-ordination and foreknowledg of God There are two Reasons for it Nothing can come to pass without his Will and Nothing can come to pass against his Will 1. Not without his Will If a Sparrow cannot fall to the ground without our heavenly Father Mat. 10. 39. that is cannot be taken and slain without the Will of God then certainly nothing can be imagined which God did not foresee or which he could not have hindred There is nothing so small but the Lord taketh cognizance of it nothing so evil but he turneth it to good Exempt any thing from Providence and you weaken that respect which is due from the creatures to God If Satan may do what he will and God only be a looker on then the Devil-worship of the Heathens would seem more rational 't was their custom first to appease the angry gods lest they should hurt them and then to invoke the propitious Upon this doctrine we might fear the Devil and carnal men though God be propitious for many things are done whether he will or no. 2. Not against his Will for then God should make a creature too hard for himself Things may be against his revealed Will for that is a Rule to try the creatures but not against his secret Will for that would make God impotent and weak Things that are most against his revealed Will yet fall under the ordination of his secret Will and whilest men break Commandments they fulfil Decrees His revealed Wiâ—l sheweth what should be done his secret Will what will be done Briefly the concurrence of God in and about the errors of men may be conceived in these things 1. He denyeth grace and light which might direct and sanctifie He is debtor to no man and may do with his own according to â—iâ— good pleasure Mat. 20. 15. He is not bound to give grace to all and therefore 't is no prejudice to his goodness to pass by some 2. He leaveth difficulty enough in the Word that men who will not be satisfied may be hardened Mark 4. 11 12. All these things are spoken in Parables that seeing they might see and not perceive that is for a punishment of their wilful blindness and hardness Corrupt nature stumbles in Gods plainest ways the Word is clear enough to them that have a mind to understand it and yet difficult enough to them that have a mind to harden themselves into a prejudice Non periclitor dicere saith Tertullian ipsas Scripturas ita dispositas esse us materiam subministrarâ—nt haeretius So the Lord himself saith Jer. 6. 21. Behold I will lay stumbling blocks before this people that is suffer them to stumble at their own prejudices 3. God leaveth them to follow the course of their own hearts he doth not incline and compel their wils or infuse evil to them onely suffereth them to follow the carnal bent and corrupt ambition of their own hearts Hosea 4. 17. let him alone 1 King 22. 22. Go forth and do so Psal 31. 12. I gave them up to their own counsels he hindreth not their wickedness Yea permiteth it that so his wise counsels may take place 4. God ordereth it for good thereby bringing great advantage to his own name Exod. 9. 16. For this cause have I raised thee up to shew in thee my power great shakings and tumults discover much of God to the world the Devil picketh out the most polished shafts in all the quiver of mankind and yet still the Lord maintaineth the Lot of his Inheritance Yea God doth not onely advance his Name and discover the glory of his providence in protecting the Church notwithstanding Satans factors and the abettors of his cause and kingdom But also causes the truths that are questioned to shine the more brightly as being more strongly vindicated and asserted as a Torch shineth the brighter when ' its waved with the wind such times put men the more upon the study and love of truth doctrines not being taken up upon trust but sound conviction besides errour being permitted manifests the approved 1 Cor. 11. 19. as a quick smart wind severeth the solid grain from the chaff and 't is a means to ingage our dependance upon God for knowledge and instruction Christs Prophetical Office would lye idle and useless were not the chains of consent sometimes broken and the language divided some saying one thing some another as the difference between the Jews and the Samaritans about the place of worship maketh the woman to go to Christ for satisfaction John 4. 20. Once more Gods permission of errour conduceth to the just ruin of his enemies Offences must be but wo be to that man by whom they come Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father because the Lord had a minde to slay them By their own voluntary sins God bringeth them to their just ruine and condemnation God lets them alone to wanton and play away their own salvation if they will turn Seekers Familists Ranters Atheists Let them alone Vses The Point may be applyed many ways 1. Here is comfort to those that regard the affairs of Sion all the confusion and troubles that are in the Church are ordered by a wise God he will bring some good issue out of them some glory to his Name wherein the Saints rejoyce as much as in their own welfare some good to the Church Observe hast not thou been more confirmed in the truth ingaged to a more frequent recourse to Christ in whom are hidden all the treasures of wisdom and knowledge Hast thou not seen more of Gods Providence
had so much means Mark 6. 8. and another time at the faith of the Centurion a stranger Mat. 8. 10. who had so little means 't is a thing to be marvelled at that a people should have so much means and profit but little Wonder is a thing that proceedeth from ignorance and Christ though not ignorant yet would express all humane affections and the rather that we might look upon it as a strange and uncomly thing not to believe after so many helps vouchsafed to us 3 The more experiences comforts evidences and manifestations of God's power and presence we have had the greatâ—r the unbelief This was that which provoked the Lord against Israel to destroy them in the Wilderness Numb 14. 11. How long will it be ere ye believe in me for all the words that I have shewed God traineth up his people by experience that they may know what he can or will do for them and therefore by every experience we should grow up into a greater courage and strength of faith and as David draw inferences of hope against the present danger from the Lyon and the Bear 1 Sam. 17. 36. or as Paul he hath and doth and therefore will 2 Cor. 1. 10. otherwise these experiences are given in vain Christ was angry with his Disciples for not remembâ—ing the miracle of the loaves Matth. 16. 9. when they were in a liâ—e straâ—t again when we shew a child a letter here and the same letter again in another word and the same again in a third if he should be to seek when we shew him again the same letter in the next word we are angry and think our teaching lost So when God giveth an evidence of his power and care in this strait and in a condescention to our weakness giveth us a like evidence again and in a third strait he teacheth us how to read and apply a promise and yet upon the next difficulty we are to seek again God is angry with us because his condescentions are lost and in this sense God is more angry with the unbelief of his children then of others because they have more experiences and are so ready to distrust him that never failed them 4. The more deliberate our unbelief is the worse in times of inconsiderate passion and in a fit of temptation it may break out from God's children David when he spake in haste was fain to eat his words Psal 116. 11. I said in my haste all men are lyars Samuel and all who had told him of the Kingdom I shall never live to see the promise fulfilled so Psal 31. 22. I said in my haste I am cut off nevertheless thou heardest the voice of my Supplications in a fit discontent may break out but 't is presently opposed and checked but when it groweth into a setled distâ—mper then 't is worse as that in Psal 73. was a more lasting temptation therefore David calleth himself Beâ—st vers 22. for his foolish and brutish thoughts of providence 5. Where unbelief is expressed and put into words there 't is more hainous Vnbelieving thoughts are a great evil but when they break out into murmurings and bold expostulaâ—ions with or against God then they are worse 't is better to keep the temptation within doors that if the fire be kindled the sparks may not fly abroad to enkindle others you grieve God by your thoughts but you dishonour and disparage him when they break out into words Mal. 3. 13. Your words have been stout against me saith the Lord 'T is a greater daring to avow openly and publish our suspicions of God â—nd discontents against him Deut. 1. 34. The â—ord heard he voice of your words and was wroth saying not one of these shall enter my rest Others may be perverted and make ill use of our infirmities 6. Where there are professions to the contrary there the unbelief is the worse After these things do the Gentiles seek Matth. 6. 32. Christians are not only instructed to do better but profess to do otherwise Distrust is a Pagan sin you are acquainted with a particular providence with an heavenly father with the happiness of another world and for you to be worldly distrustful to make it your business what you shall eat and drink that 's a most unworthy thing for a professed Infidel that believeth not eternity that never heard of God's fatherly care nor of heaven or hell to be altogether in the world this were no such marvel but for you that profess to believe the Gospel to have your hearts fail and sink upon every occasion and to be under the tyrannie of distracting cares how sad is it Thus much for the hainousness of Vnbelief which I was willing to represent thus at large that you might see what just reason there was that God should destroy those in the wilderness that believed not The next thing thing is to open the nature of it I shall here give 1. The kinds 2. The Notes whereby this sin may be discovered For the kinds of it Unbelief is two-fold Negative Positive 1. Negative Vnbelief is found in those to whom the sound of the Gospel never came or to whom God hath denyed the means whereby faith might be wrought in them the want of means is not their sin but their punishment or misery at least and therefore they are not condemned so much for want of Faith in Christ as for not obeying the Law of Nature for sinning against that knowledge which they received in Adam now they never received the light of the Gospel in Adam neither had Adam the knowledge thereof revealed to him but by special grace after the fall when he stood in the quality of a private person then was the promise of the Womans seed revealed to him therefore they that never heard of Christ are not condemned simply for not believing in him â— for their sins against the law they are condemned not for their unbelief against the Gospel that 's the reason why Christ when he had said John 3. 18. Every one that believeth not is condemned already presently addeth by way of explication This is the condemnation that light is come into the world c. as restraining it to positive Infidelity though without Christ they can never be saved yet God will not damn them for this reason for not believing in Christ for he never gave them the means of the knowledge of Christ 2. Positive Vnbelief which is found in them that have means to believe in Christ and yet neglect and refuse him and the offers of grace and life in him and so continue in the state of nature This is two-fold 1. Total 2. Partial 1. Total unbelief in those that continue professed Infidels after the tenders of the Gospel as the Word where it came found different success as at Antioch Acts 13. 48. at Iconium Acts 14. 1 2. at Athens Acts 17. 34. many refused to make any profession 2. Partial When men are
of any commodious interpretation now this word must be hidden in the heart Psal 119. 9. and dwell in us richly Coll 3. 16. 2. There are dreames in point of hope and so 1. Some wholly mistake in the object and dream of an eternal happiness in temporal enjoyments Psal 49. 11. So Luke 12 19 Rev. 18. 9. 2. Others dream of attaining the end without using the meanes they live in sin and yet hope to dye comfortably and go to Heaven at length for all that as if it were but an easie and suddain leap from Dalâ—lahs lap to Abrahams bosome and the pleasures of sin for a season would be no hinderance to the enjoyment of the pleasures of Gods right hand for ever more A vain Dream see Luk. 16 25 Jam. 5 5. 3. Others mistake about the means because they have a cold form they are apt to be conceited of their spiritual condition and estate Rev. 3 17. If you would not Dream in this kind examine your hearts often examination is like a rubbing of the eâ—es after sleep and reviving of conscience the recollection of our dreams a man laugheth at his dreams when he is awake and fancy is sited before the tribunal of God vain apprehensions flye away Again be sober and watchful 1 Pet. 5. 9. 2 Thess 5. 6 Confessing sin 'tis telling our dream when we are awake and come to our selves Jer. 31. 17. From that defile the flesh Observe That dreams of error dispose to practices of sin and uncleannesse and impurity of Religion is usually joyned with uncleannesse of Body which cometh to passe partly by the just judgment of God who punisheth spiritual fornication with bodily Hos 4. 12. 13. They have gone an whoring from their God therefore their Daughters shall commit whoredom and their Spouses adultery That is Gods course that the odiousnesse of the one may make them see the heinousnesse of the other see Rom. 1. 24. Partly by the influence of error it perverteth the heart a frame of truth preserveth the aw of God in the soul and a right beliefe maketh the manners Orthodox all sins are rooted in wrong thoughts of God 3 Ep. John 11. Either in unbelief or misbeliefe unbeliefe is the Mother of sin and misbeliefe the Nurse of it it springeth from distrust and is countenanced by error Partly because the design of most errors is to put the soule into a liberty which God never allowed some errors come from the pride of reason because it will not vaile and strike saile to faith but most come from vile affection a carnal heart must be gratified with a carnal Doctrine 2 Pet. 2. 18. They promise liberty c. Errors are but a device to cast off Christs yoak and to â—ull the conscience asleep in a course of disobedience Well then avoid error of judgement if you would avoid filthinesse of conversation men first dream and then defile the flesh abominable impurities unlesse temper of nature and posture of interests hinder are the usual fruit of evil opinions Truth is the root of holiness sanctifie them by thy truth thy word is truth Joh. 17. 17. Gods blessing goeth with his own doctrine 2 Pet 1. 22. Again those that have taken up the profession of a right way of Religion should beware of staining it by such kinde of practices nothing maketh the wayes of God suspected so much as the scandals of those that professe to walk in them walk in the light as children of the light Eph. 5. otherwise you will be a reproach to the truth and deprive it of its testimony Again observe That sin is a defilement it staineth and darkneth the glory of a man Matth. 15. 20. this defilement was implyed in the washings of the ceremonial Law and in Baptism we are washed as soon as we are born because we are sinners as soon as we are born surely they that glory in sin do but glory in their own shame 't is but as if a man should boast of his own dung and count his spittle an ornament when you count gracelesse swearing mightinesse to drink revenge pride a glory to you you do the same there is nothing maketh us stink in Gods nostrils but sin Psal 14. 3. They are altogether become filthy so much sin as you have about you so much nastinesse gain is pleasant to those that are taken with that kind of lust but the Scripture calleth it filthy lucre 1 Tim. 3. 3. all sins are compared to filthy garments Zech. 3. 4. Jude 19. and Isa 30. 22. desire to be washed and that thoroughly Psal 51. 2. Again observe That of all sins the sin of uncleannesse or unlawful copulation is most defiling it defileth the whole man but chiefly the body and therefore 't is said they defile the flesh it staineth the soul with filthy thoughts Matth. 15. 20. it staineth the Name Prov. 33. But in a singular manner it poluteth the body 1 Cor 6. 18. in all other outward sins though the body be the instrument yet it is not the object of them all other sins do abuse objectum extra positum as Piscator explaineth it as a Drunkard Wine an Epicure Meats a Worldling Riches all these are objects without us but here the body is not onely the instrument but the object Rom. 17. 24. God gave them up to uncleannesse to dishonour their own bodies So see 1 Thess 4. 4. it wasteth the strength and beauty of the body Prov. 5. 9 10 11. hindreth our serviceableness and doth not consider that this body is consecrated to God Rom. 12. 1. 1 Cor. 6. 15 a Temple of the holy Ghost 1 Cor. 6. 19. interested in hopes of Glory Phil. 3. 21. and therefore puts it to so vile an use as to be an instrument of lust Christians shall those eyes which are consecrated to God to behold his works be windows to let in sin that body which is the holy Ghosts Temple be made the member of a Harlot and so wasted in the service of lust as to become a clog to us and wholly uselesse as to any gracious purposes are not your beauty health strength concernments too good to be spent upon so vile an interest take heed then of all uncleannesse both conjugal consisting in excesse and immoderating of lust in the married estate si vinim ex Apothecâ tuâ c. you may not be drunk with your own Wine nor quench the vigour of nature by excesse in those pleasure which the Laws of God and men do allow you and also of uncleannesse Adulterous which is more bruitish when men scatter their lusts promiscuously without confinement to one object From that Despise Dominion Observe that errors especially such as tend to sensuality make men unruly and Antimagistraticall Dreamers that do defile themselves do also despise Dominion Now this cometh to passe partly from the permission of Gods wise and just providence who suffereth such miscarriages to awaken the magistrate to a
glory Holiness implyeth a conformity to the Law of God but godliness an enlightned respect to his glory now a Christians whole life should have such a tendency and ordination for 't is called a living to God Gal. 2. 19. Once more observe These ungodly men are the rather judged because they commit sin with an ungodly mind or sin with a sinning mind for so 't is in the Text ungodly deeds ungodly committed A child of God may fall into wickedness but he doth not commit it wickedly with a full consent men are not condemned for infirmities but iniquities as a child of God cannot act with such liberty purity and perfection in the ways of God as he doth desire so in the ways of sin he cannot do what he would nor be carried out with such a full bent and purpose of heart as wicked men are because of the opposition of the new nature to this latter sense is it said Gal. 5. 17. Ye cannot do the things that ye would as will appear by a serious inspection of the context wicked men follow the Derils work with all their might Micah 7. 3. They do evil with both hands earnestly the Lord that is tender of those that sin through infirmity yet taketh notice to the purpose when men sin for sins sake and their hearts are largely and eagerly set upon it those that are discaimed at the day of judgment are called workers of iniquity Mat. 7. 23. such as make a business and a trade of it a godly man doth not so much act sin as he suffereth by it peccatum patitur non facit Bernard He doth not pour out his whole heart this way there are constant dislikes in the soul which are a let and restraint to him usually the sins of the godly are either sins of ignorance incogitancy suddain surreption and daily incursion if they sin deliberately there is not such a spight and rage as there is to be found in the sins of the wicked From the next clause and their hard speeches Observe Not only the deeds of ungodly men but their speeches are brought into judgment words do not perish with the breath with which they are uttered no they remain upon record and we are to give an account of them at the last day Mat. 15. 36. and James 2. 12. Men are more serious in their actions but in their speeches rash and inconsiderate and those that dare not act evil dare yet speak Oh consider if Christ did only call us to an account for our actions and our words were free 't were another matter but he reckoneth with us about our speeches therefore so speak and so do as those that would be judged by the Law of the liberty Once more from thence observe That of all speeches mens hard speeches shall be produced at the day of judgment Now what are these hard speeches I Answ either such as have anger in them as Solomon speaketh of the froward mouth and perverse lipps Prov. 4. 22. when men breath nothing but fire and drop coals instead of words or such as have pride in them or contempt of others as when we lessen their abilities insult over their miseries They speak to the grief of those whom thou hast wounded see Psal 94. 4. or triumph over their slipps and failings this is to pour salt and vinegar into new wounds Again such as have bitterness and malice in them as calumnies and reproaches Psal 64. 3 4. They bend their bows to shoot their Arrows even bitter words By whisperings and clancular suggestions they wound the credit of Gods servants and so bring them into dis-esteem with others Well then be not hasty to utter hard speeches especially against Gods children Numb 12. 8. Were ye not afraid to speak against my servant against Moses The repetition of these hard speeches will be sad notes to your ears at the last day The next Note is That of all hard speeches those are the worst which do most directly reflect upon the honour and glory of Christ for so 't is in the Text hard speeches spoken against him Now hard speeches against Christ are either blasphemies against either of his natures the Ebionites denyed him to be God the Valen inians made him a phantastical man or a man only in appearance or murmurings against his providence and regiment of the world Your words have been stout against me Mal. 3. 15. When we tax and excuse providence as if the Lord were blind careless unjust or injurious in his dealings The Lord shall not see he shall neither do good nor evil how should the most high know or when we scoff at his word as these Jer. 23. 33. The burden of the Lord the burden of the Lord everymans word shall be his burden because the Prophets usually began their Sermons with this Preface The burden of the Lord they scoffingly were wont to say what burden have you for us to day Now saith the Prophet this shall return into your bosoms your words shall be your burden So also when we speak against his ways calling zeal fury strictness a foolish preciseness and godliness puritanism Oh Christians these hard speeches will cost dear here or hereafter 't is possible that blasphemy repented of may be forgiven but when you are brought home to Christ 't will cost you bitter pangs and a sound remorse Verse 16. These are murmurers complainers walking after their own lusts and their mouth speaketh great swelling words having mens persons in admiration because of advantage HEre the Apostle commeth to make Application and to prove that these were such as Enoch had described and therefore liable to the judgment threatned Here are several things charged I shall take them in order The first thing is their unsatisfiedness with their present condition expressed in two words 1. Murmurers 2. Complainers The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisieth such a muttering as men use when they are under a passion and discontent The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth blamers of their lot and portion namely of that portion which is set out for them by God the one implieth their discontented thoughts the other their qeurelous expressions Note hence That murmuring is a great sin 'T is so charged here upon the Seducers I shall first shew what murmuring is Secondly prove that 't is a great sin 1. What it is one saith well it must needs be known because 't is so commonly practised but if you will have me describe it I shall say 't is the scum of discontext or the vent of impatience or such bold expostulations and complaints as flow from an exulcerated mind In the Text you see first men mutter and then complain the heart boyleth with impatience and then the froth is cast out in passionate speeches and complaints humble complaints are not murmuring else there would be no room for prayer but bold expostulations are murmurings when we complain rather of God then
to God taxing the administration of his providence as if he dealt too hardly with us so that in effect murmuring is an anti-providence first cherished by repining thoughts and then vented and uttered in bold and uncomely speeches thoughts are audible with God but 't is worse when thoughts are not controled but break out openly in words tending to Gods dishonour if the fire be kindled in our bosoms 't is some kind of victory if we smother it and will not let the sparks fly abroad There are several kinds of murmuring either against men or against God though in the issue all be against God against God about men 1. Against men and so either against our equals or superiours 1. Equals when we murmur because they are admitted to the same priviledges with our selves see Mat. 20. 11. They murmured against the good man of the louse saying these last wrought but one hour so Luk 15. This thy son devoured his living with harlots c. and Beza of some that reproached him with the sins of his unregenerate condition Hi homines invident mihi gratiam divinam surely these men are angry because God hath shewed me mercy there is an envious nature in man we would all shine alone and inclose the common salvation to upbraid men with late conversion is all one as to make it a crime because they are born but yesterday 't is to take up that filth which God would have covered 2. Against Superiours especially because invested with Magistracy or Ministry some men are of a yokeless libertine spirit will acknowledge no other Law but their own lusts as in the Text Murmurers walking after their own lusts think Magistracy to be an incroachment upon their freedom and therefore cannot away with any established order and as for Ministry that all the Lords people are holy Numb 16. 3 what need any to be set a part for that work thus would they level all things in Church and Common-wealth as those Rebels rose up against Moses and Aaron but though not against the Office we may murmur at the persons that are advanced as if we would teach God how to govern the world and whom to lift up and cast down or else by finding fault with their government without a cause some presumptuovs persons that never learned obedience are always unsatisfied 't was * observed of Egypt that it was Loquax est ingeniosa in contumeliam praefectorum provincia si quis forte vitaverit culpam contumeliam non â—ffâ—git many such ungoverned spirits there are that are always traducing publick government especially when 't is most faithfully manag'd and to the discouragement of Opinionists and evil-doers God will not suffer this evil to go unpunished Exod. 16 8. and 1 Sam. 18. 7. the calling is his Ordinance the persons are designed by his providence and the work concerneth his glory and therefore God taketh himself to be much interested in the querrel 2. There is a murmuring which is immediately against God himself since the fall man is always quarrelling with his Maker either against his Decrees or his Laws or his Providence 1. Against his Decrees proud man cannot endure to hear of Gods absolute Soveraignty we will do what we will but we will give leave to God to do what he will The good man of the house was fain to plead his right Mat 20. 15 Shall I not do with my â—wn c. we can see no reason why God should pass by one and chuse another though we can see no reason 't is enough 't is Gods pleasure Mat. 11. 26. God hath his arcana imperii as well as earthly Princes and we have cause to admire what we cannot understand things may be just though his reasons appear not to us God is not bound to give us an account or to tell us all his secrets humane reason groweth giddy by prying into the depth of Gods Decrees 't is good to change disputes into wonder and reverence Rom 9. 10 Who art thou Oh man that disputest with God we may chop Logick one with another the potsheards of the earth with the potsheards of the earth but Gods prerogative is above the tribunal of our reason 2. His Laws a proud creature cannot endure to hear of restraints we could love other things in God but not his legislative power the carnal mind will never stoop but complaineth of him as harsh and severe as if he had forbidden us the satisfying of those desires which he hath planted in us the Israelites murmured thus the Land was a good Land but there were Gyants and Sons of Aâ—ak Numb 13. 32. the Heaven promised is a good Heaven but the way is rough and unpastable duties are difficult and 't is cumbersome to thwart our lusts the project of carnal nature is to find out an easie and smooth path to eternâ—l happiness see Psal 106 24 25. They despised the pleasant land they bâ—leeved not his word but murmured in thâ—ir Tents Heaven figured by the Laud of Canaan is not counted worth the pains and difficulty of getting thither 3. His Providence in general when the wicked prosper 't is a temptation that hath shaken the tallest Cedars in Lebanon David though a Steward he was ashamed of it and counts it bruitish ignorance Psal 73. 22. so Jerem. 12. 1. 2 3. and Habakkuk chap. 1 But let us come to temptations that are of a more particular and private experience We murmur either for what we want or for what we have lost or for what we affect First for what we wâ—nt as soon as we are streightned we complain presently this is not so bad as when we murmur out of wan onness the Israelites I observe did sall a murmuring either out of want and then they were spared as for want of waters Exod. 5. 14. for want of meat Exod. 16 2. want of bread Numb 20. 3. but at other times out of wantonness they loathed Manna must have Quails but then some special judgment or other brake out upon them but however 't is bad enough when our necessities extort these complaints from us want is a time of praying not of murmuring the Throne of Grace was erected for a time of need Heb. 4. 16. but 't is mans usual custome to change duties into sins as admonition into censuring instead of speaking to men we speak of men so instead of complaining to God we complain of God and so make murmuring take the room of prayer Necessity is a time to put the promises in suit to try faith to awaken affections not to provoke murmurings I was dumb and opened not my mouth saith David Psal 39. We may open our mouths in confessions of sin humble narratives pleading of promises but not in self justifications stormings against Providence or words of unbelief and impatience so we must be dumb and not once open our mouths Secondly For what we have lost we complain when God taketh away such a child or such a comfort
or blasteth such a confidence of ours as our affections were much set upon and in bitterness of heart speak unworthily of God and his dispensations see 2 Sam. 18 33. we hate going back a degree or two and count it miserable to be once happy c. but oh Christians remember when any thing is lost 't is a wonder all is not gone Job lost all and yet blessed God Job 1. 23. abstulit sed dedit He took but he gave first That we were once happy sheweth we have not always been miserable our Pilgrimage might have been wholly evil and uncomfortable shall we receive good and not evil at the hands of the Lord Job 2. there is much gone but somewhat left that little that is left is more then we have deserved many in the world would be glad of our Relicks hath he taken ought from us he might have taken more he taketh part that giveth all all is his own he reserved the property to himself as much right as we had to our comforts was long since forfeited If God hath lent us blessings and demand them again shall we grudge them to the right owner 't is needful now and then that God should take our comforts from us when we have gotten a carnal pillow under our heads we are apt to fall into a deep sleep and dream many a fond dream till God take it from under us he withdraweth comforts to see how we will take it and bear up upon our great and everlasting hopes Heb. 10. 33. Ye took joyfully the spoiling of your goods c. you will say that was by Martyrdom but your loss by an ordinary providence and will not you let God take us willingly as thieves and persecutors you have the same incouragements a beter and enduring substance Thirdly For what we affect We are wont to murmur at the smalness of our portion we have not so much as others our condition in the world is not so great so rich so honourable as theirs we have but a single but they a double a Benjamins portion Oh but consider this it meer murmuring God never undertook to maintain all his children at the same rate and we cannot expect so much variety of conditions is necessary for the preservation of the world levelling is not Gods dispensation some must be high and some low the wise preserver of all things distributeth his gifts variously wealth to one skill to another strength to a third one must reign another serve and all for the common good a piece of Arras is composed of several parcels we should all famish for company if all were of one sort who should endure the handy labours how low soever thou art thou art there where God hath set thee and there thou must tarry till the said invitation of providence call thee higher Look backward thou hast made some increase Jacob took notice that his was become two droves Gen. 32. 10. though when he first came into the Country he had nothing but his staff in his hand many of Gods children are not so high as thou art if you murmur what should others do that have less we cast our eyes forward on those before us and because we have not so much as they so good trading houses so well furnished such honour and esteem in the world all is as nothing h you do not look about you to the thousands that come short of you you say why should not we thrive as they be preferred as they Joseph knew why Benjamin had a larger mess though the rest at the Table did not so doth the Lord know why he goeth to one and not to another Secondly Let me shew you the hainousness of the sin by the causes of it 2. By the injustice of it 1. The causes of murmuring are many but all naught as 1. Pride and Self-love when men are conceited of themselves they storm that others are preferred before them a proud man must needs be discontented because he sets an high price upon himself and when others will not come up to his price he is troubled you will find such a proud thought rising in your heart that men of your worth are not taken notice of and yet they that deserve least complain and murmure most the best say I am not worthy real worth is humble the loaden boughs hang their heads the Nettle mounteth when the Violet lyeth shrouded under its leaves and is only found out by its own scent All Gods blessings are low to him that is high in his own eyes 2. Impatience We cannot endure the least inconvenience touchy nature would be at ease tumbling and wallowing in all kind of pleasure therefore as soon as we are touched in our skins we fall a murmuring Why is this evil befallen me and Why should I wait upon the Lord any longer An unsubjection of Will to God will inevitably put us upon repining 3. Presumption of merit where all is of free cost there is no complaining Men ascribe to themselves when they prescribe to God what he shall do for them or how bless them every thing is welcom where nothing is deserved if you keep a man of Almes you take it ill that he should not be pleased with his Diet when we look to desert we may wonder more at what we have then what we want God would do us no wrong if we were reduced to a less pittance if in a prison 't is a favour we are not in hell a Malefactor would be glad to commute his punishment a greater for a less death for exile exile for loss of estate and then the whole for a part Can a firebrand of hell murmure there is our desert but we think God is bound and that 't is a wrong that he taketh no more notice of us wherefore have we fasted c. Isa 58. I am not as other men c. Luke 18. 4. Carnal affection We are too ravenous and greedy upon outward things and therefore the disappointment breedeth the more vexation our desires and hopes of more destroy the memory and consideration of what we have God giveth sufficiently to satisfie our necessities and we seek to supply our lusts Lust is more given to murmuring then necessity Nature is contented with a little 't is soon satisfied but lust enlargeth the desire as hell 5. Vnbelief and Distrust Psal roâ— 24 25. They believed not his word but murmured in their tents Men quarrel with Gods providence because they do not believe his promises distrust will be sure to breed discontent 't is ill for the present and they cannot see how it will be better they could not believe that the wilderness was the way to Canaan that God can love one whom he corrects and therefore as soon as they feel the smart of the rod they give vent to their passions Secondly The injustice of it 't is injurious to God to others to our selves 1. 'T is injurious to God murmuring is a
serious thoughts thoughts are the spyes and messengers of hope it sendeth them into the promised land to bring the soul tydings from thence 't is impossible a man can hope for a thing but he will be thinking of it by this means we prae-occupy and forestall the contentment of what we expect and feast the soul with images and suppositions of what is to come as if it were already present if a beggar were adopted into the succession of a Crown he would please himself in imagining the happiness and honour and pleasure of the Kingly State so certainly if we did look upon our selves as Hoirs of the Kingdom of Heaven and coheirs with Christ we would think of that happy state more then we do and by a serious contemplation our hearts would carry us above the clouds and set us in the midst of the glory of the world to come as if we did see Christ upon his Throne and Paul with his Crown of righteousness upon his head and all the blessed leaning in Abrahams bosome a carnal expectation filleth men with carnal musings and projects as Luk 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was dialoguing and discoursing with himself of pulling down Barns and building greater of bestowing his fruits and goods see the like James 4. 13. 't is usual with men to forestall the pleasure of their hopes as young riotous heirs spend upon their estates before they come in hand now so 't is also in Heavenly things men that expect them will be entertaining their spirits with the thoughts of them 2. By hearty groans and sighs and longings Rom. 8. 23. We groan in our selves waiting for the adoption the redemption of our bodies they have had a tast of the clusters of Canaan and therefore long for more they can never be soon enough with Christ when shall it once be the nearer enjoyment the more impatient of the want of his company as the decays of nature do put them in mind of another world they begin to lift up the head and look out Rom. 8. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest expectation of the creature the word signifieth the puffing out of the head to see if it can spye a thing a great way of and noteth the extension of the soul towards the fruition of things hoped for they would have a fuller draught of the consolations of the spirit more freedom from sin more perfection of grace c. 3. By lively tasts and feelings a beleever hath eternal life he beginneth it here hope is called a lively hope not only living but lively 1 Pet. 1. 3. because it quickeneth the heart and maketh us chearful and sprightly Rom. 5. 2. We rejoyce under the hope of the glory of God joy is for enjoyment and possession but yet that pre-possession which hope getteth causeth all joy see 1 Pet. 1. 8. I confess all feel it not in a like degree because it dependeth upon a sense of grace which beleevers always have not yet all find a sweetness and some comfort when they think of what they look for worldly hope is but the dream of a shadow there is pain and trouble in the expectation and no satisfaction in the fruition 2. Let me shew you the influence it hath upon perseverance 1. It sets us a work to purge out sin 1 John 3. 3. Every one that hath this hope purifiâ—th himself as Christ is pure the things that we look for are holy 't is a great part of our portion in Heaven to be free from sin and to be Consorts of the immaculate Lamb can we hope for these things and cherish wotldly lusts if we did we look for a sensual Paradise then we might indulge our lusts without any defyance of our hopes but we look for a pure and holy as well as a glorious and blessed estate and therefore we should begin to purifie our selves 2. It withdraweth our hearts from present things Phil. 2. 20. Our conversation is in Heaven from whâ—nce we look for a Saviour a man that hath been looking upon the sun findeth his eyes dazled that he cannot behold an object less glorious the oftner we look within this vail the more is the glory of the world obscured Abraham lived as a stranger in the promised land why because he looked for a City c. Hâ—b 11. 9 10 deny deadly lusts saith the Apostle looking for the blessed hope Tit. 2. 12 13. a man who is much in Heaven his affections are pre-ingaged and therefore the world doth him little hurt birds are seldom taken in their flight the more we are upon the wing of heavenly thoughts the more we escape snares hope sets the wheels a going Phil. 3. 13. I press onward because of the high price of our calling the thought of the end quickeneth to the use of means we faint because we do not consider it more 1 Cor. 15. 58. Heaven will pay for all 4. It maketh us upright and sincere looking a squint on secular rewards is the cause of all our declinings Mat. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have their reward hired Servants do not look for the inheritance and therefore must have pay in hand if they may have the world and live in honour and pleasure they will discharge God from all other promises a sincere man maketh God his Pay master and that chiefly in the other world Col. 3. 24. we have a Master good enough in him we need not look for pay elsewhere 5. It supporteth us under those difficulties and afflictions which are wont to befall us in a course of godliness we can counterballance what we feel with what we expect we feel nothing but trouble and that which we expect is life and glory Rom. 8. 18. 2 Cor. 4. 17 18. in this respect hope is called an Anchor Heb 6. 19. in the stormy gusts of temptation it stayeth the Soul which hope we have as anchor of the Soul both sure and stedfâ—st and entereth into that which is within the vail 't is a weighty anchor that will not bow or break and the ground is good it entereth into that within the vail and therefore though tempests arise it will keep us from floating and dashing against the rocks again 't is called a Helmet Eph. 6. 17. the Helmet of Salvation so 1 Thess 5. 8. the Helmet is for the Head in conflictâ— as long as we can lift up our heads and look to Heaven we are safe 6. It helpeth us to resist temptations sin maketh many promises and prevaileth by carnal hope Balaam was enlivened by promises to curse Gods people Babylons fornications are presented in a golden cup men are corrupted with promises of preferment and greatness and present accomodations now hope sets promise against promise Heaven against earth pleasures at Gods right hand against carnal delights and taking our fâ—ll of loves as one hall driveth out another so doth hope defeat the promises of the world by propounding the
Christ is set forth praise and blessing praise hath respect to his excellency and blessing to his benefits Eph 1. 3. We may praise a man for his worth though we have no benefit by him and so we are bound to praise God for the excellency of his nature though he had never done us good but now when he is our God and our Saviour and hath shewed us so much of his goodness and mercy in Christ we should be ever praising him Phil. 4. 20. Now unto God and our Father be glory for ever and ever Amen Glory is due to him as God much more as our Father his worth and excellency though he were a stranger to us doth deserve an acknowledgment but when we consider what he is to us and what he hath done for us then we can hold no longer the heart being affected with a sense of his kindness breaketh out to our Father to our Saviour be glory for ever and ever Well then consider the Lords excellencies more and observe his benefits and work them upon the heart till you be filled with a deep sense of his love and find such an impulsion in your Spirits as you cannot hold from breaking out into his praise I come now from the description to the ascription to him be glory c. Can we bestow any thing upon God or wish any real worth and excellency to be super-added to him I answer no the meaning is that those which are in God already may be first more sensibly manifested Isa 64. 2. Make thy name known among the nations 'T is a great satisfaction to Gods people when any thing of God is discovered they value it above their own benefit and safety see Psal 115. 1. they preferre the glory of mercy and truth before their deliverance 2. More seriously and frequently acknowledged 't is a great pleasure to the Saints to see others praise God Psal 107. 8. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. More deeply esteemed that God may be more in request more in the hearts of men and Angels Gods children no not count it enough that God is glorified by themselves but they desire also that God may be glorified by others as fire turneth all things near it into its own nature so is grace diffusive good men are loath to go to Heaven alone they would travel thither by troops and in company But let us more particularly take a view of this ascription and so first what is ascribed glory majesty dominion and power Let us open these words Glory is clara cum laude notitia excellency discovered with praise and approbation and notech that high honour and esteem that is due to Christ Majesty is the next word which implieth such greatness excellency as maketh one honoured preferr'd above all therefore a stile usually given to Kings but none so due as unto Christ who is King of Kings and Lord of our Lords The third term is dominion which implieth the foveraignty of Christ over all things especially over the people whom he hath purchased with his blood The last word is power which signifieth that all sufficiency in God whereby he is able to do all things according to the good pleasure of his will From hence observe 1. A gracious heart hath such a sense of Gods worth and perfection that it would have all things that are honourable and glorious ascribed to him therefore are divers words here used When we have done our utmost we come short for Gods name is exalted above all blessing and above all praise Nehem. 9. 5. Yet 't is good to do as much as we can Love to God will not be satisfied with a little praise I will praise him yet more and more love inlargeth the heart towards God if there be any thing more excellent he shall have it well then 't is a sign of a dead heart to be a niggard in praises to be sparing careless or cold this way 2. When we think of God 't is a relief to the Soul to consider of his glory majesty dominion and power for this is that which the Apostle would have to be manifested acknowledged and esteemed in God as the ground of our respect to him it incourageth us in our service we need not think shame of his service to whom glory and power and majesty and dominion belongeth It hearteneth us against dangers surely the great and glorious God will bear us out in his work it increaseth our awe and reverence shall we serve God in such slight fashion as we would not serve the Governour Mal. 1. 8. 't is a lessening of Gods majesty you do not treat him as a great and glorious Potentate Mal. 1. 14. It inviteth our Prayers to whom should we go in our necessities but to him that hath Dominion over all things and power to dispose of them for the glory of his majesty It increaseth our Dependance God is glorious and will maintain the honour of his name and truth of his promises When we are daunted by earthly Potentates 't is a relief to think of the majesty of God in comparison of which all earthly Grandure is but the dream of a shadow Again God that hath a soveraignty over all things and such an almighty power to back it will not be wanting to do that which shall make for his glory 2. The next consideration in this Ascription is the duration now and ever Thence note The Saints have such large desires for Gods glory that they would have him glorified everlastingly and without ceasing they desire the pre sent age may not only glorifie God but the future when they are dead and gone the Lord remaineth and they would not have him remain without honour they do not take death so bitterly if there be any hopes that God will have a people to praise him and their great comfort now is the expectation of a great Congregation gathered from the four winds united to Christ presented to God that they may remain with him and glorifie him for evermore 't is the comfort of their hearts to see this Congregation a making up every day that there are Saints and Angels to praise God whilest others grieve and dishonour him they prize their own salvation upon this ground that they shall live for ever to glorifie God for ever see Eph. 3. 21. Ps 41. 13 Psal 106 48. Now this they do partly from their love to Gods glory which they prize above their own salvation Rom. 9. 3. Partly in thankfulness to God for his everlasting love to them God is from everlasting to everlasting and his love is from everlasting to everlasting Psal 10â— 17. he was their God and will be their God for ever and ever and therefore they purpose to be his people and to praise him for ever and ever Well then get these large desires for Gods glory that he may be
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and