called to excharge it which will you cause then to live at large and wallow in carnal contentments or be imployed in the serious and grave exercises of Religion surely one moment communion with God is better then all the mirth we can get by the pastime of an age Verse 20. But ye beloved build up your selves in your most holy Faith praying in the Holy Ghost HEre the Apostle cometh to exhort as all along with the description of Seducers he intermingleth exhortation the summe of the exhortation is to quicken them to the use of the means of perseverance and constancy Build up your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth the going on with a building already begun and fitly noteth that care they should take for the growth of their spiritual estate your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translâ—tâ— iâ—vicem build up one another that I confess is the Apostles â—nteâ—â— but first to press them to a care of their own Salvation and then mutually to care for one another See 1 Thes 5. 11. Comfort your selves together and edifie one another as ye also do and possibly this is spoken here by way of opposition to those that separate themselves in your most holy Faith By faith may be meant either the grate of saith of the doctrine of faith I rather suppose the latter that true and pure Religion which they had learned from the Apostles which was the foundation already laid unto which they should keep close If it be meant of â—aith the grace theâ— he perswadeth them to progress and to lay hold on the superstructure of good works and final perseverance Matth. 7. 24. This faith is called most holy in opposition to the profane mysteries of the Gnosticks and Valentinians 'tis an holy rule and maketh us holy John 17. 17. Sanctifie them by thy truth thy word â—â— truth praying in the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be â—â—nderâ—d â—â— with or by the Holy Ghost that is by hiâ— motion and inspiration and gifts and graces received from him elsewhere the Holy Ghost is said to pray in us Rom 8. 26. and here we pray in the Holy Ghost he prayeth in us so as we pray in him he prayeth in us to note the excitations of his grace we pray in him to imply the concurrence of our faculties which is to be noted against the Famulists who make the Spirit to be the immediate formal cause of all our actions as if in the productions of grace the Spirit did only make use of us as Bilhah did of Rachel to bring forth upon her knees Gen. 30. 3. and the action were wholly his own The Notes are these 1. 'T is not sufficient to be established or grounded in the faith but we must daily increase and grow more and more therein when the foundation is laid the building must go on piece by piece they that are contented with a little faith have no faith graces though imperfect are alwayes growing Luk. 17. 5. 't is the holy ambition of Christians to be more like God every day certainly their temper is contrary to the temper of Gods people that think they have learned enough know enough are holy enough none are so knowing but they may know more so established but they may be more here we are in a state of progress not of rest and perfection the Corn in the field groweth though in the Barn it doth not Eph. 21. 12. 13. Phil. 3. 13. A Christian is alwayes reaching forth and pressing onward and the nearer he cometh to Heaven his motions and tendencies arethe more earnest as a stone moveth faster the nearer it cometh to the Center the more he enjoyeth still he hath new motives to seek more Pro. 1. 5. A wise man will hear and will increase learning a good man would go to Heaven as fast as he can not make an hard shift but enter abundantly 2 Pet. 1. 11. 2. To grow in faith is a means to persevere in faith man is of an active nature either he groweth better or worse we shall not keep what we have received if we do not labour to increase in it as an house begun to be built goeth to decay and droppeth down more and more if we do not go on to finish it do we grow then or decline Did we observe our first coolings the mischief would not be so great but we like the Hen as long as there is one egg in the nest observe not how many are taken away as long as we have any tolerable affections to the things of God or somewhat to keep us alive we do not consider how many degrees of grace we have lost Faith take it for the grace is the proper foundation of holiness and good works Works without faith are but a roof without a foundation and faith without works is a foundation without a building good fruit supposeth a good tree Math. 7. The faith of Christians is a most holy faith no doctrine hath such pure precepts such high examples such raised motives such misterious inforcements such blessed rewards and all to encourage holiness if ever any thing were exactly fitted to its purpose surely the word is fitted to promote holiness the percepts of the Law require it the doctrine of the Gospel sheweth where vertue and power is to be had to perform it the promises incourage it the examples of God and Christ shew the height and exactness of it the examples of the Saints shew 't is possible the word and ordinances work it as being instituted by God for such a purpose and accompanied with the power of his grace Eph. 5. 26. God hath reserved this honour of sanctifying the heart to the doctrine of the Scriptures to evidence their divine original James 1. 18. He hath begotten us to himself by the word of truth this great change which is wrought in the heart of man is by the word a moral Lecture may a little fashion the outward man and reduce him to a civil course as Xenocrates his moral Lecture made Polamo leave his vitious and sensual course of life but regeneration is only found in the School of Christ Well then it you will know the best Religion observe where is there most holiness discovered and wrought Psal 19. 7 8 9. John 17. 17. In the word of God you have the copy of his holiness there is somewhat of good life and moral behaviour among Heathens but nothing of regeneration and genuine holiness Once more an impure life will not suite with an holy faith you dishonour God and disparage your religion when you walk as Heathens This holy faith is best kept in a pure conscience 2 Tim. 3. 9. From that building up your selves In building up that is in growth and persevereance there is a concurrence of our own endeavours we are living stones 1 Pet. 2 4. after we are converted and are not altogether dead and passive as in conversion after we have received
are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
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
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
judged him as one forsaken of God but now he cometh as one discharged of that debt and burden and as one highly honoured by God the Father Once more he cometh in all things befitting the worlds Judge accompanied with Angels as his attendance sitting upon a visible Throne that he may be seen of all heard of all in earthly Judicatories when great Malefactors are to be tryed the whole majesty and glory of a Nation is brought forth the Judge in gorgeous apparel accompanied with the flower of the Country Nobles and Gentry and a great conflux of people So hear Christ cometh forth as the Judge accompanied with Angels and Saints powerfully executing the work of that day And the onely begotten Son of God is manifested but this is a day of manifestation not onely of the Son but of the Sons of God namely the Saints who are then set forth in their best robes In Winter the tree appeareth not what 't is the sap and life is hidden in the rooâ— but when Summer cometh all is discovered so now it doth not appear who are Gods nor what they shall be but at this day all is manifest When Christ shall appear we shall appear with him in glory they shall attain to that fulness of glory as their hearts could never conceive 't is said 2 Thâ—ss 1. 10. Christ will be admired in them the Angels shall stand wondering what Christ is about to do with Creatures that but newly crept out of dust and rottenness every one of them shall shine as the Sun and what a great and glorious day must that be when there is a constellation of so many Suns They shall share with Christ in the glory of his Kingdom as being associated with him in judging the world The upright shall have Dominion over them in the morning Psal 49. 14. those that are now scorned persecuted opposed every where in the morning of the Resurrection when they awake to meet Christ then shall they have dominion over the carnal world therefore sentence beginneth with the godly as execution doth with the wicked the Elect are first acquitted before the ungodly are condemned that they may joyn afterwards with Christ in judging the world 2 Cor. 6. 2. Again 't is great in regard of the manner of process but of that see verse 15. 3. The consequences of this day they are three 1. The sending of the persons judged into their everlasting state 2. The resigning up of the Kingdom to the Father 3. The burning of the world 1. The sending of the persons judged into their everlasting estate the Elect into glory and the wicked into torments Matth. 25. 34. Come ye blessed of my Father c. you have been too long absent from me come receive the fruit of your faith and hope but verse 41. Goe ye cursed c. they are banished out of Christs presence with such a terrible ban and proscription as shall never be reversed As Humans face was covered and so led away to execution so are they chased out of Christs presence with horror yelling and houling with the voice of Dragons and begging for mercy but find none Now from this sentence there is no appeal 't is pronounced by Christ as God-Man On earth many times Gods sentence is repealed if the nation will repâ—nt c. Jer. 18. 8. and so though God doth never change his dâ—cree he doth often change his sentence but the day of patience is now past and therefore this sentence can never be recalled Again the execution is speedy Here many times the sentence is passed but sentence is not speedily executed upon an evil doer Eccles 8. 11. Once more this execution beginning with the wicked in the sight of the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather ye first the Tares c. Matth. 13. 30. which worketh the more upon the envy and grief of the wicked that they are thrust out whiles the godly remain with Christ seeing execution done and the godly have the deeper seuse of their condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Contraries put together do more heighten one another in the execution of the wicked they may see from what they are delivered by grace Again the sentence is executed upon the whole man and that for ever body and soule are partakers as in the work so in the punishment and reward and 't is eternal for the reward is built on an infinite merit and the punishment is eternal because an infinite Majâ—sty is offended and in the next world â—on are in their final estate without possibility of change therefore God is never weary blessing the good and â—â—â—sing the wicked 2. The next consequent is the resigning and giving up the kingdom to the Father spoken of 1 Cor. 15. from 24 to 28. Kingdom may be put for Roâ—al Authority or Subjects governed as the people we call sometimes the Kingdom of England or Kingdom of France Christ is ever head of the Earth and in Heaven we subsift not onely by virtue of his everlasting merit but everlasting influence for he is the life Iohn 14. 6. And therefore I take Kingdome here in the latter sense for the subjects or the Church who are resigned or presented to God Eph. 5. 27. as the fruits of Christs purchase as a prey snatched out of the teeth of Lyons the form of presentation you have Heb. 2. 13. Behold I and all the little ones which thou hast given me Oh what a great and glorious day will this be when we shall see Christ and all his little ones following him and the great Shepherd of the Sheep going into his everlasting folds and all the Elect in his company with their Crowns on their heads singing O grave where is thy victory O death where is thy sting when all enemies shall be broken and the Church lodged in those blessed mansions what applauses and acclamations will there be between them and Christ between them and the Angels them and their fellow Saints how should we strive to be some of this number 3. The next consequence is the burning of the World which is set forth at large in 2 Pet 3. per totum The passages there are literally to be taken for the fire there spoken of is compared with the Waters of Noah which was a judgement really executed and by this fire it is probable the world will not be consumed but renewed and purged for 't is compared to a melting fire 2 Ret 3. 10. And the Apostle saith elsewhere the creature shall be delivered from the bondage of corruption Rom. 8. 21. And in the everlasting estate God will have all things nâ—w even the world it self the use of this renewed world is either for an habitation to the just or that it may remain as a standing monument of Gods wisedome and power 1. This burning doth not go before the day of judgement but follow after it for it seemeth to be an instrument of vengeance on the wicked 2 Pet. 3.
course or formality if it weaken the life and power of godliness in you from such turn away 1 Tim. 3. 5. your love to God and delight in God and converse with him in the spirit is forcecibly lessened fear the influence of such an opinion 2. You may judge Persons by it especially your selves where ever there is grace there will be fruits of grace and corrupt fruits shew a naughty tree if the clusters be clusters of Sodom and the grapes grapes of Gomorrha it sheweth the Vine was of that race and kind Eph. 5. 9. The fruit of the spirit is righteousness goodness and truth the Apostle instanceth in such fruits as concern civil commerce partly because by these we adorn our profession and set it off to others partly because here we have a frequent tryal these graces being of a daily use and exercise But I would rather apply it by way of Exhortation to those that profess the truth to honour it in their lives let your Manners be Orthodox least you expose the ways of God to suspicion Mat. 3. 8. Bring forth fruits worthy of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beseeming the change of your minds 2. The next evil property is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit and in the Application it implyeth that they bring no honour to God no good to others neither are they wise for their own souls To be barren and unfruitful under a profession of Christ is a signe of great Hypocrisie he that hid his Talent is called a naughty servant and because of his unprofitableness cast into utter darkness Mat. 25. A Vine is good for nothing if it be not fruitful not so much as to make a pin in the wall Now God compareth Israel to an empty vine Hos 10. 11. because they poured out all their strength and time and care upon their own interests Well then Be not barren and unfruitful in the knowledge of Jesus Christ 2 Pet. 1. 8 Grace is an active thing where it is it will shew it self garden trees must not be like the trees of the forrest if you would be fruitful 1. You must be planted with a right seed a wild vine will yeild but wild grapes The Trees of righteousness are of the Lords own planting Isa 61 3. and when you are grafted into the Noble Vine Christ Jesus then are you loaden with Clusters like the Vine of Eshcol John 15. 2. In me ye shall bring forth much fruit 2. There must be good husbandry and culture Isa 5. 2. 3 Psal 13. 14. Planted in the Courts of God c. that 's the kindly soil good fruit needeth the manure of Ordinances wild plants grow and bear of their own accord 3. This fruit must be ripe not buds and blossoms but fruit you must not be almost but altogether there must be not only the flowers and leaves of profession but the solid works of godliness 't is said here trees without fruit but 't is not said here trees without leaves see Iohn 15. 4. here are branches in the Vine that are only Pampinarii 4. Fruit is for the owner the profit of trees returneth to the husband man and master see John 15. 8. and Phil. 1. 11. the spiritual life beginneth in God and its tendency is to him God must have the glory of all but you shall not be without the comfort of it Rom. 6. 22. Ye have your fruit to holiness and the end everlasting life the grave is but a winter it taketh off your leaves and verdure for the present the sap and life remaineth in the roots The next evil property taken from trees and applyed to men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice dead if you apply this to the trees they may be twice dead either in regard of fruit as a barren thing is said to be dead as the deadness of Sarahs womb Rom. 4. 19. Or in regard of substance rotten and like doaty trees growing worse and worse or twice dead by an Hebraisme very dead as double is put for much but now if you look to the reddition of this similitude these seducers are twice dead both in regard of their natural estate dead in trespasses and sins and their Apostasie or decay of that life which they seemed to have by the grace of the Gospel wilful defection making their case incurable Heb 6. 5 6. 2 Pet. 2. 20. Now in this description you may observe a gradation 1. Whose fruit withereth 2. Without fruit 3. Twice dead First bad fruit and then leaves and then rottenness Note That deceivers and hypocrites grow worse and worse you have it from the Apostle Paul also 2 Tim. 3. 13. But evil men and seducers shall wax worse and worse deceiving and being deceived they deceive others and the divel deceiveth them the two states are now at a stay wicked men grow worse and worse and godly men grow better and better observe then which way is your progress and growth the glory of the Lord in Ezekiel departed by degrees first from the holy place then from the Altar of burnt offering then the threshold of the house then the City then the mountain which is on the East side of the City it stood hovering there as loth to be gone So the Spirit of God doth not all at once depart from men but by degrees first men suspect duties then dispute against them then shake them off and then come to beastliness and profaness Or if you will take the graduation thus first God is cast out of the Closet private intercourses are neglected then out of the Family then out of the Congregation and publike Ordinances seem useless things and then blasphemies and a profane vertiginous spirit ensueth first men begin to wrangle and sceptically to debate matters of Religion and within a while to oppose the truth the beginning is foolishness and the latter end is mischievous madness Eccles 10. 13. Again I observe Men that fall off from the profession of the truth are twice dead To natural they bring on judicial hardness when they seemed to make some escape from the misery of nature they relapse into it again and then their chains are doubled As a prisoner that hath once broken prison if taken again is loaden with irons Two ways do natural men come to be twice dead By custom in sinning and by a revolt from God after they had given their names to him By custome in sinning for by that means they are hardned in their way and given up to a reprobate minde so as to lose all sense of sin Rom. 1. 26. 28. and by revolt from God those that will after tryal forsake him no wonder if God leave them to their own choice to be held under the power of the Divel by a dark and foolish heart There is one clause yet remaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plucked up by the roots and then trees are past all hope of springing and sprouting again and so it fitly noteth their
the better side Well then let your memories be as an Ark or Chest in which the Tables ore kept lay up a good stock of knowledge that you may have truths always fresh and present with you will be an help to prayer Eph. 6. 17 18 Take the sword of the spirit which is the word of God praying always c. a check to temptations to sin Psal 119. 9. I have hid thy word in my heart that I might not sin against thee a support in afflictions Heb. 12. 5. a remedy against errour John 14 26. The next Clause is the words spoken before The Prophesies of Scripture evince the truth of it things are there spoken long before they fall out not only before the event but before the causes or remorse tendencies to such an event wise men may guess when they see probabilities and foretel that which dependeth on natural causes the Devil can many times shrewdly interpret the predictions of the word but a certain precience of what is future and meerly in it self contingent is the prerogative of God Isa 41. 22. Let them foretel things to come c. this is done in the Scripture Cyrus is mentioned by name an hundred years before he was born Isai 25. 1. The birth of Josiah 300. years before it came to pass 1 King 13. 2. The building of Jericho 500. years before it was re-edified Josh 7. 26. with 1 King 16. 34. The great promise of Christ in Paradice accomplished a thousands of years afterward the people of the Jews were ever warned by Prophesie of the good or bad that befel them Scripture was to them not only an Authentick Register but an infallible prognostication these two signal providences of the rejeâ—ion of the Jews and the calling of the Gentiles were they not abundantly foretold and accordingly came to pass Can there be any compact here When the Jews were the keepers of the Oracles of God would they foyst in Prophesies against themselves Well then venture upon the truth of the word more than you have done God hath ever hitherto stood to his word rather then he would go back from it he would not only cast off his ancient people but send his own Son to suffer a shameful and an accursed death he that hath been faithful hither to is he like to fail at last I go on in the Text of the Apostle of our Lord Jesus That the words of the Apostles are the Rule of faith these were legati a latere sent from the side of Christ they had an extraordinary mission and call immediately from Christ as Christ from the Father John 17. 18 and John 20. 21. they had extraordinary gifts as infallibility quod hoc as to the work of an Apostle the power of working miracles c. and ordinary gifts in an extraordinary manner as tongues c. they were to write Scripture and to consign a Rule to the use of the Church in all ages This word of the Kingdom must be Preached till the end come Mat. 24. 14. and Christ prayed for no more then do believe through their word John 17. 20. and to them he said Matth 28. I am with you to the end of the world no other doctrine can we expect till we come to study Divinity in the Lambs face Once more these Apostles of the Lord were Paul and Peter 2 Tim. 3. 1 2 3 4 Peter 2 Pet. 3. 2 3. From whence Jude taketh many passages 'T is not unlawful to make use of the writings of other men Compare the fifteenth and sixteenth Chapters of Isaiah with the 48 of Jeremiah especially Isa 16. 8 9 10 11 verses with Jer. 48. 32 33 34 35 36. and you shall see how they agree almost word for word the gifts and labours of others are for our use not to â—eed laziness but to exercise industry in some cases if we speak iisdem paene literis syllabis as Melanchthon wished Divines would in the same words 't is not a fault in controversies and positive truths better make use of old words then coin nâ—w matter many now scoff at common truths as if Preachers did but talk like clocks one after another Doctrine cannot be varied a good scribe indeed must bring forth out of his Treasury things both new and old represent common things in a fresh savory way yet 't is not altogether unlawful to make use of the words of others where they are poinaunt and emphatical not lazily to go on in the tract but as improving their conceptions Yet again Jude an Apostle quoteth Apostles Daniel a Prophet read in the Prophesies of Jeremiah Dan. 9. 2. Peter was conversant in the Epistles of Paul 2 Pet. 3. 16. Paul himself had a care of the Parchments that is as some suppose the Volumes and Books of Scripture 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners but for the highest a study becomming the most eminently gifted there is a passage Psal 119. 75. Let those that fear thy name turn unto me those that have known thy testimonies that turning to him some understand of joyning with him in friendship and familiarity as certainly godly men by a secret inclination are moved to joyn one with another others make the end of turning to him to behold in him a pattern and example of the Lords grace but the Chaldee paraphrase thus turns to my Doctrine those that know let them come to know more Well then do not rest in the light you have and think that you are above these helps you may be further instructed and established if you had all knowledg there are affections to be wrought upon you may be quickned if not learn Ministers and those that abound in knowledg may be stirred up by the admonitions and exhortations of others Verse 18. How that they told you that there should be Mockers in the last time walking after their own ungodly lusts HOw that they told you he meaneth not in word but in writings they told the Church in general but the Apostle applyeth it to them places are every where 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29 30. in the last time The days when the Gospel was first Preached are so called in a double sense either with respect to the approaching judgements on the Jews 1 Iohn 2. 18. Little children now it is the last time the lease of our mercies was running out a pace so James telleth the carnal Jews Iames 5. 3. Ye have heaped up treasure for the last days when God was pulling down and plucking up they were scrâ—ping and hoarding up wealth and so became a greater prey to the destroyer 2. Or because then the last dispensation began which God would continue without change unto the worlds end Heb. 1. 2. He hath in these last days spoken to us by his Son the Lord hath now fully revealed his mind and the Doctrine of salvation is put into a settled
of a man the vigor of nature is abated gallant and active spirits effeminated and brave hopes drowned and quenched in the puddle of exâ—ess and masculine agilioy and vivacity melted away in ease and pleasure The Romans were wont to have their sunerals at the gates of Venus Temple 2. The souls welfare is of chief consideration we must take â—eed that the soul be not either disfited for duty or disposed for sin 1. Dis fitted for duty when the soul cannot lift up it self to God and divine things and findeth less aptitude for his service you are inordinate Luk. 21. 36. Let not your hearts be over charged with surfeitting and drunkenness c. the heart may be over-charged when the stomach is not when we are warned of surfeitting and drunkenness we think of vomiting staggering reeling fauliring in speech or gate Oh Christians you are guilty of it when the heart is over-charged and driveth on heavily in holy things when we are warned of adultery we think only of defiling other mens wives or scattering our lusts promisâ—uoâ—sly as the beasts do but alass we are guilty of it when the inordinate use of a lawful wife doth quench our vigor and alacrity in our heavenly calling si vinum â—x â— potheca tua c. a man may drink too freely of his hogshead 2. We must take care that the soul be not more disposed to sin diver lusts and pleasures are fitly joined by the Apostle Tit. 3. 3. if we do not watch over pleasures the heart groweth more wanton and libidinous the restraints of grace are weaker and carnal motions more urgent and violent the heart is nourished c Jam. 5. 5. the enemy put in strength and heart 1 Pet. 2. 11. Well then let us beware of sensuality other things defile a part as cevetoâ—sness the soul but sensual lusts defile the soul and body to they leave guilt upon the soul and dishonour upon the body while 't is made a streiner for meats and drinks and a channel for lusts to run in other lusts seem to gratifie the ambition of man and to exalt him but these debase him and turn him out among the beasts to renounce pleasures is the first thing you must do if you mean to do any thing in Religion otherwise you lye open to every temptation Pro 25. 18. The water of the Sanctuary could not heal the mirery places Ezek. 47. 11 which is usually appled to sensual hearts preasures bring a brawn and a deadness upon the conscience and a cloud upon the understanding Daniel that had the high visions of God lived by pulse John Baptist that had the most eminent Gospel dispensation Mat. 11. fed upon locusts and wilde honey among the Heathens he was counted the most accomplished man that spent more oyl in the Lamp then wine in the bottle certainly the baser a man is the more he affects carnal delights Eccles 7. 4. The heart of a soâ—l is in the house of mirth that which wise men prefer is better then that which fools make choice of pleasures are the choice of fools wise men know them to be baits and snares that if they be not watched they soon put us out of frame and unfit us for communion with God Eccles 2. 2. Once more this sort of sins enslaveth and by custome gaineth upon the heart more then others do and bringeth us under a power which we cannot easily break 1 Cor. 6. 12 Therefore use pleasures with care and caution that when we take them they may not take us Gods people I suppose are not so easily tempted to adultery and drunkenness but beware of gluttony the throat is a slâ—pery place and instead of supplying nature we feed lust be not too much in the use of carnal delights least you suffer this distemper of spirit to take root Dives fared deliciously every day there are times of abstinence as well as liberal rejoycing in the creature when our lives are but a diversion from one pleasure to another nature groweth wanton and unsatisfied and men live as if they were born to eat drink play sport and sleep Luk. 17. 27. Lastly take heed of solliciting lusts when you should quench them Rom. 13. 14. The next thing that we may observe is That sensual persons have not the spirit these two are contrary flesh and spirit Gal. 5. 17. and they that cherish the one do necessarily banish the other and as they enlarge the one they streighten the other the spirit is a free spirit and sensual persons are very slaves the spirit is a pure spirit and they are unclean the spirit is active and they are gross and muddy of a dull and stupid nature the spirit worketh intellectual and chast delights and they are altogether for base and dreggy pleasures such a perfect contrariety is there between them more distinctly take it thus 1. Sensual men have little of the inlightning of the spirit their palate is better then their understanding Eph. 5. 16. Be not drunken with wine wherein is excess but be filled with the spirit where the fumes of wine and the motions of the spirit are composed as things incompatible in marish countreys we do not expect a clear air so sensual persons have seldom any clear and raised thoughts of God men given to pleasures can taste meats and drinks but not Doctrines 2. Sensual men have little of the quickenings and efficacy of the spirit the more they dissolve and melt away their precious hours and spirits in pleasures the more do they grow sapless dead and careless and loose all tenderness of conscience and livelyness of affection they quench the vigor of nature much more do they quench the spirit Voluptuaries are said to be past feeling Eph. 9. 19. 3. They have little of the comforts of the Spirit the comforts of the spirit arise from meditating on the works of God Psal 104 34. or tasting his love 1 Pet. 2. 3. or contemplating our great hopes 2 Cor. 4. 18. Now carnal men can relish none of this they cannot exercise love or faith or hope that they may delight themselves in God and have some lively tasts of eternal life when the soul lyeth under the dominion of carnal and dreggy pleasures 't is uncapable of thinking upon God and his works or relishing inward consolation love is pre-occupied Well then we should the more take heed that we be not sensual never had any sensual person any great measure and portion of the holy Ghost in gifts or graces the Devil easily entereth into swine but the holy spirit of God will not dwell there a man is put to his choice which he wil have pleasures or the spirit 't wil be sad for you if you love pleasures more then God 2 Tim. 3. 4. and prefer these dreggy delights before those masculine joys which will acâ—rue to you by communion with God if we were altogether to renounce delight 't would be more â—â— some no you are only
can support us 1 Pet. 1. 5. Ye are kept by the power of God through faith unto salvation This power of God is set a work to encourage hope not to check industry use means but look for his blessing We cannot stand a moment longer then God upholdeth us we are as a staff in the hand of a man take away the hand and the staff falleth to the ground or rather as a little infant in the Nurses hand Hosea 11. 3. if we are left to our own feet we shall soon fall and get a knock created grace will never hold out against so many difficulties One of the Fathers bringeth in the flesh saying ego deficiam I shall fail the world ego dicipian I will deceive them the Devil ego eripiam I will take them away but 〈…〉 saith ego custodium I will keep them never fail them nor forsake them and there lyeth our safety the world is full of snares we are carnal and there are carnal persons about us and the Devil is a restless enemy watching all advantages and surely having so much pride in us and love of pleasures and so many worldly desires we give them him but too too often therefore unless God keep us we shall be tossed too and fro like feathers with the wind of every temptation 2. Observe That 't is a great releif to faith to consider that God is able to keep us accordingly you find it urged in Scripture see Iohn 10. 28 29. 1 Pet. 1. 5. Rom. 14. 4. He shall be holden up for God is able to make him stand the two Pillars of the Temple were Boez and Jachin strength and he will establish the power of God and mercy of God are the two Pillars upon which our confidence standeth the power of God is a râ—liefe upon a threefold acount 1. Because the great trouble of the soul ariseth from a dis-belief of Gods power we stumble at his can rather then at his will one said Mat. 8. 2. Lord if thou wilt thou canst but another said Mark 9. 22. If thou canst do any thing help us when we consider our own infirmities and corrupt inclinations and the sundry temptations and allurements that we meet with in the world the many lets and discouragements which befall us in our heavenly course we think we shall never hold out to the end so that want of power is our greatest trouble but when we stay our selves upon the name of God and consider how almighty his power is to bear down all created opposition 't is a great relief to the Soul 2. Because the power of God is ingaged to help us it doth not simply follow that because God can keep us that therefore he will keep us but God hath promised to keep us Jer. 32. 40. and he hath power enough to make good his word and therefore we cannot miscarry 2. There is a charge laid upon Christ we are put into his hands John 10. 28. he hath not only leave to save the Elect but a charge to save the Elect see John 6. 37 38. 40. they are under his care 〈…〉 he will imploy the whole power of the God-head rather than be unfaithful he is to be answerable for those that are given to him at the last day 3. The invincible power of God is set a work by his unchangeable love so that we may be confident that he what he is able to do he will do for us the power and authority of a relation or friend of ours in Court is an incouragement whilest the friendship and relation lasteth 3. The last reason is because the power of God is many ways exercised for our preservation partly by way of internal influence swaying the heart and inclining it to his fear if the will of man were exempt from the dominion of God then God had made a creature too hard for himself partly in over-ruling and disposing the temptation that it shall not be too great for us 1 Cor. 10. 13. Faithful is God who will not suffer you to be tempted abâ—â—â— what you are able to bear partly in removing the temptation rebuking Sathan and his Instruments c. Well then commit your Souls to Christ with the more confidence 2 Tim. 1. 12. I know whom I have believed and that he is able to keep that which I have committed unto him unto that day when the difficulties of Salvation are sufficiently understood there will need explicite thoughts of the divine power before we can with any confidence trust our selves with Christ and go on with incouragement in well doing 3. Observe Jesus Christ will one day make a solemn preservation of his people to God the Apostle saith here he will present you There is a three-fold presentation spoken of in Scripture 1. One made by believers themselves Rom. 12 1. I beseech you by the mercies of God that ye present your bodies a living sacrifice and Rom. 6. 13. yield your selves unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we consent to set apart our selves for Gods use to be his in all estates to act for him in all his businesses then we are said to yield up or present our selves to God 2. By Christs Messengers they have a charge and when they have done their work they present u to God 2 Cor. 11. 3. that I may present you a chast Virgin to Christ 't is sweet when Ministers can say here are the fruits of my labours the pledges of my faithfulness 3. This presentation is applyed to Christ himself now two ways is Christ said to present us 1. To himself 2. To God 1. To himself Eph. 5. 27. that he might present it to himself a glorious Church in that place our interest in Christ and his interest in us is represented by marriage in the world we are contracted but there presented actually brought to him when fitted for his use as Esther when she was chosen out from among the Virgins to be wife to the King she was first purified and supplyed with garments odours and sweet ointments out of the Kings house and then when the Moneths of her purification were accomplished was presented to him Esther 2. from 9. to 12. verse so we are chosen elected to grace and then purified and prepared but at the Kings cost we have garments of Salvation out of Christs ward-Robe and odours and sweet ointments out of his Store-house and then when spot and wrinckle is done away we are presented to him he is said to do it because he hath the main stroke in this work 2 To God so 't is said Col. 1 22. that he may present you in his sight that is in the sight of God the Father for the antecedent you find in verse 19. It pleased the Father c. Thus Christ is said to give up the Kingdom to the Father 1 Cor. 15. 24. to 28. that is the Church the Kingdom is put for the subjects governed Now Christs presenting us to God may be