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
A Practical Commentary OR AN EXPOSITION WITH NOTES On the Epistle of JUDE Delivered for the most part In sundry weekly Lectures at Stoke-Newington in Middlesex By THOMAS MANTON B. D. and Minister of Covent Garden LONDON Printed by J. M. for Luke Fawn and are to be sold at his Shop at the sign of the Parrot in Pauls Church-yard 1658. TO THE Religious and Honourable LADY LETITIA POPHAM Wife to Colonel ALEXANDER POPHAM MADAM `_TIS a lovely Conjunction when Goodness and Greatness meet together Persons of Estate and Respect in the world have more temptations and hinderances than others but greater obligations to own God the great Landlord of the world expecteth a Rent from every Country-Cottage but a large Revenue from great Houses Now usually it falleth out so that they that hold the greatest Farms pay the least Rent never is the Lord more neglected and dishonoured then in great mens Houses in the very face of all his bounty if Religion chance to get in there it is soon worn out again though vices live long in a family and run in a blood from father to son yet 't is a rare case to see strictness of Religion carryed on for three or four descents 't was the honour of Abrahams house that from Father to Son for a long while they were Heirs of the same Promise Heb. 11. 9 but where is there such a succession to be found in the houses of our Gentry The Father perchance professeth godliness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle not many noble c. there are a few he doth not say there are none and a carnal son cometh and turneth all out of doors as if he were ashamed of his Fathers God The Causes of this mischief may be supposed to be these 1. Plenty ill-governed disposeth to vice and sin as a rank soil is apt to breed weeds 2. Brave Spirits as the world counteth them think strictness inglorious and the power of Religion a base thing that taketh off from their Grandure and Esteem a loose owning of Christianity is honourable since the Kings of the earth have counted it one of the fairest flowers of their Crowns to be stiled the Catholick King the most Christian King the Defender of the Faith c. But a true submission to the power of it is made a scorn as being contrary to that liberty of fashions vanity of complement and some Gentile customes which in a fond compliance with the humour of the age they are loth to part with 't were a rude zeal to deny them honest civilities but certain Customes and Modes there are inconsistent with the severity of Religion which rather then men will part with they will even break with God himself 3. The Marriage of children into carnal families wherein they consult rather with the greatness of their House then the continuing of Christs interest in their line and Posterity how careful are they that they should match in their own rank for blood Estate should they not be as careful for Religion also but even good people give a suspicion sometimes that they do not beleeve what they do profess That this is the ready way to undo all that hath been set on foot for God is evident by Scripture and Experience in Scripture we read of Jehoram who is said to walk in the way of the Kings of Israel for the Daughter of Ahab was his wife 2 King 8. 18. and in Ecclesiastical History of Valens the Emperour who by marrying with an Arian Lady was himself ensnared in that wicked opinion All this is spoken Madam to quicken you to the greater care in your Relations that you may settle a standing interest for Jesus Christ so hopefully already begun in your House and Family it will not be pleasing to you that I should publish upon the house top what God hath done for you or enabled you to do for him Go on still and be faithful there are few that I know in the world who have more cause to honour God then you have That I have inscribed this Commentary to your name will not seem strange to those that know my great obligations to your Self and your worthy Husband and your interest in that beloved place and people among whom I have had so many sweet opportunities of enjoying and I hope of glorifying God and from whom I should never have removed but upon those weighty causes and considerations which did even rend me from them and though I am now transplanted and owe very much service and respect elsewhere yet that Noble Lord that gave me the Call will allow me full time and leave to pay my old debts that afterward I may be the more in a capacity publickly to express my gratitude to himself If any should be so foolish as to object the unsuiteableness of Dedicating a Comment on the Scripture to one of your Sex as it seemeth some did to Jerom I shall not plead that two of the Books of Scripture are named from Women Ruth and Esther that an Epistle which maketh up a part of the Canon in inscribed to an Elect Lady that if this be a fault others have faulted in like kinde before me but onely that this is a practicall Commentary and surely in matters of practise which is every Christians Common interest your Sex hath a full share though your course of life be more private and confined yet you have your service the Scriptures speak of the womans gaining upon the husband 1 Pet. 3. 1. seasoning the children Pro. 31. 1. 2 Tim. 1. 5. incourraging the servants in a way of Godliness especially of their own Sex 't is said Esther 4. 16. I also and my maidens will fast likewise these maidens were either Jews and then it sheweth what servants should be taken into a nearer attendance such as savour of Religion see Psal 101. 6. or else which is more probable such as she had instructed in the true Religion for these maidens were appointed her by the Eunuch and were before instructed in Court-fashions Esther 2. 9. but that did not satisfie she taketh time to instruct them in the knowledge of the true God and it seemeth in her apartment had many oppertunities of religious commerce with them in the Worship of God Madam how far you practise these duties it is not necessary that I should tell the world persevere with cheerfulness and in due time you shall reap if you faint not the good Lord shed abroad the Comforts and Graces of his Spirit more abundantly into your heart which is the unfeigned desire of him who is Madam Your most Obliged and respectively Observant Tho Manton The Epistle to the READER Good Reader THe people of God have ever been exercised with two sorts of Enemies Persecutors and Sectaries 't is hard to say which is worst when the Christian Church began first to look forth in the world there were adverse powers without
wrought by another person yet our thoughts in beleeving must not stay till we ascend and come up to God the Father You shall see the Scripture carryeth out our acts of faith to him every where Rom. 4. 24. If we beleeve in him who raised up Jesus our Lord from the dead that is in God the Father So John 12. 44. He that beleeveth in me beleeveth not in me but in him that sent me that not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifesteth himself in me So John 14. 1. Ye beleeve in God beleeve also in me Both expressions may be imperative Besides beleeving in Christ we must also beleeve in God as the first Fountain and Author of grace Now the Reasons are 1. Because all grace beginneth with the Father the first in order of being is first in order of working 'T is the Father that floweth out to us in Christ and by the Spirit What ever Christ hath and is he hath from him as the original Author 1 Cor. 1. 30. Of him Jesus Christ is made to us Sanctification The high Priest went into the Sanctuary before he blessed the people so doth Jesus Christ sanctifie you in the Father and from the Father as Mediator certainly he is to be considered as Gods Servant and Instrument Well then Reason is in its progress till it climb up to the first cause of a thing so should Faith do not leave till you come to the Father who is the highest Fountain of grace 2. Because what ever is done to you by Christ is done with a respect to his Fathers love John 17. 2. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him So see verse 6. I have manifested thy Name unto them thine they were and them thou gavest me That was the ground of Christs respect the Fathers donation or the charge he received from him and therefore you must look upon the Fathers love as well as Christs care for in all his respects to us he still acknowledgeth his obedience to the Father and indeed it giveth us a double ground of hope the Son loveth us because the Father required it and the Father loveth us because the Son asketh it if Christ be faithful to his Father we are sure to be loved or if the Father have any respect and love to Christ 3. Because 't is a great support and comfort to faith to consider of the Father in the act of beleeving two are better then one and 't is often made a priviledg to have the Father and the Son 1 John 1. 3. and 2. 23 24. 2 John 9. alib There is the Fathers love and the Sons merit either severally will not yeild that joy and peace in beleeving and therefore 't is good to have them both together There is no access to the Father but in the Son What will guilt do with Justice stubble with consuming fire God out of Christ is terrible rather then comfortable therefore 't is said 1 Pet. 1. 21. that by him we beleeve in God that is by Christ through his merit we come comfortably to pitch upon God the Father So again Christ separate from the Father doth not yeild such firm grounds of confidence there must be some act of the Father to give us full security for in the business of Redemption God the Father is represented as the offended wronged party who is to receive satisfaction we are sensible of the wrong and offence Conscience feeleth that we must be also sensible of his favour and grace towards us now when we see him first in all acts of grace that taketh away all jealousie and scruple 4. Because in the Fathers Love there are many circumstances which are very engaging to the Soul which are not to be found in the rest of the divine Persons for he being first in order hath the chiefest work ascribed to him but especially are not to be found in Christ as Mediator and because Christ as Mediator is most known to the creatures I shall prosecute this matter with respect to that Consideration 1. In the Fathers love and acts of grace there is an original Fulness Christs fulness as Mediator is but derived out of the Fathers plenty Col. 1. 19. It pleased the Father that in him all fulness should dwell And 't is limited by the Fathers Will in the dispensation of it all that Christ dispensed was according to the Charge and Commandment given him by his Father see Mat. 20. 23. It is not mine to give save to those for whom it is prepared of my Father Christ doth not deny his Authority to give glory as well as grace only he sheweth how in all the dispensations proper to the Mediator he was limited by the Will and Counsel of the Father And so he denyeth to dispense the knowledg of times and seasons because the Father had kept it in his own Power Acts 1. 7. So that now 't is an engaging Consideration to remember that the Father whose Will is absolute who hath an original Fulness of all grace that he himself loveth us and is first in all acts of blessing 2. In the Fathers acts you have the purest and freest apprehension of love he began and first broke the business of our Redemption God the Son can have an higher motive the Fathers Will but God the Father can have no higher motive then his own love his elective love was the first rise and spring whence all that love that passeth out to the creature issueth forth and therefore here we have the freest apprehension of love there was a love of the Father anteceding the merit of Christ John 3. 16. God so loved the world that he gave his only Son there was the most independent and free act of love It serveth to press us to give a distinct glory in beleeving to God the Father Get a right apprehension of the divine Persons and the several endearments with which their personal operations are represented 'T is said John 5. 23. That God will have all men honour the Son as they honour the Father God is most honoured when your thoughts are most distinct and explicite in this matter Do not forget the Father you are his gift as well as the Sons purchase and the Spirits charge If God the Father had not loved you before all worlds Jesus Christ would not have redeemed you and if Christ had not redeemed you the Spirit would never sanctifie you and as the Spirit will not work unless you look upon him as Christs Spirit John 16. 14. He shall glorifie me for he shall receive of mine so Christ came to glorifie the Father and to finish his work John 17. 4. Bless them and praise them all then If you receive any thing see the Fathers bounty in it the freeness and everlastingness of his Love stamped upon what you have
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
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
dedicate it self to God and his Will This is the great difference between men and men in fixing their chiefest good and utmost end The Soul finding comfort in God setteth the whole bent of her endeavors towards him So for the other affections which attend upon the other act of the will aversation and loathing a Soul that is called and converted hateth sin it s own beloved sin as the greatest evil Hosea 14. 8. What have I any more to do with Idols Isai 30. 22. Thou shalt say to it as to an abominable rag Get thee hence A keen displicency and hearty indignation is kindled in the Soul against sin when God changeth a Soul he putteth a disposition into it somewhat like his own nature God cannot abide sin and a sanctified heart cannot abide it Get thou hence c. the new life hath an antipathy to that which is contrary to it 2. In the life there will be a change men will walk worthy their calling not disgracing it by scandals or unseemly practises Eph. 4. 1. I beseech you Brethren walk worthy of the Vocation wherewith ye are called that is suitable to the purity suitable to the dignity of it When David was a Shepherd he thought of nothing else but keeping his fathers sheep but when God called him to be a Shepherd of the people then he had other projects and was of other manner of behavior A new calling requireth a new conversation So 1 Thes 2. 12. Walk worthy of God who hath called you to his Kingdom and his Glory The divine calling puts an honour upon you it is not for Princes to embrace the dung nor for Eagles to catch flies to be vain voluptuous carnal and worldly as others are you are called to the fellowship of Saints and Angels will it become one of your hopes to drive on such a low design as a worldly interest If you saw a man laboring in filthy ditches and soyling himself as poor men do would you beleeve that he were heir apparant to a Crown called to inherit a Kingdom Who will beleeve your calling when you stick in the mud of pleasures and and are carryed on with such a zealous respect after secular interests The Apostle reproveth the Corinthians for walking as men 1 Cor. 3. 3. Some walk as beasts others are of a more civil strain but this is but as men you should walk more sublimely above the ordinary rate of flesh and blood When Antigoâ—â—â— was going into the house of â—â— harlot one told him Thou art a Kings son Oh remember your dignity and walk worthy of your high calling walk as having the world under your feet with an holy scorn and contempt of sublunary enjoyments And as you should walk worthy of the dignity of your calling so of the purity of it He that hath called you is holy 1 Pet. 1. 15. and your condition is aâ— holy calling 2 Tim. 1. 2. and the end of your calling is holiness 2 Thes 4. 7. God hath called us unto holiness all which are so many engagements to urge us to the more care A filthy loose conversation will never suit with this calling you are a shame and a stain to him that calleth you if you walk thus as some in the Prophet are said to pollute God namely as their pollutions were retorted upon God Let us now come to the Manifestations and Effects of this Calling and the first effect mentioned is Sanctification Sanctified in God the Father Where you may note two things 1. The State Sanctified 2. The Author of it By God the Father First The State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them which are sanctified in stead of which some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved by God the Father but let us keep to our own reading the other being a mistake and in few Greek Copies The Note is That Gods people whom he hath called out of the world to himself are a sanctified people I shall shew you 1. What it is to be sanctified and then 2. Why Gods called people must be sanctified First What it is to be sanctified there are many acceptions of the term the most famous are two to sanctifie is either to set apart or to cleanse these two notions will be enough for our purpose if in each of them we suppose both something privative and something positive as when it signifieth to set apart you must conceive not only a setting apart from common use but a dedication to holy uses or a setting apart for God which is the most proper acception of the word So when it signifieth to cleanse you must not only conceive a purgation from filthiness but a plantation of seeds of grace not only an abolition of natural corruption but a renovation of Gods Image In this method let us a little consider the thing in hand 1. To sanctifie is to set apart and dedicate Now Gods people are set apart by God and they dedicate themselves to his use and service They are set apart by God both in time and before time Before all time they are set apart by Gods Decree to be an holy seed to himself in and by Christ separated from the perishing world to be vessels of honour as the Reprobate are called vessels of wrath and dishonour thus we are said to be chosen to be holy Ephes 1. 4. But then in time they are regenerated and actually set apart Sanctification is an actual Election as before by which we are set apart from the perishing world to act for God and to seek the things that make for his glory Thus we are called Gods first fruits which were the Lords portion James 1. 18. and is there made a fruit of Regeneration And thus we are said to be an holy Priesthood 1 Pet. 2. 9. the Priests being men set apart to minister in Gods presence Now this Consecration inferreth an holy preciseness and singularity in the godly that they may keep themselves unspotted from the world Iames 1. 28. as holy things were to be kept from a common use and it implyeth that every sin is a kind of sacriledg it stealeth an holy thing from God But over and above all this they dedicate themselves or set apart themselves by the consent of their own vows Rom. 12. 1. Present your selves c. as every man was to bring his own sacrifice and for this dedication the Lord calleth when he saith My son give me thy heart because God loveth to put the honour upon us of a gift when it is but a debt and because our voluntary consent to this surrender is a necessary fruit of grace and the immediate effect of his own choyce 2. To sanctifie is to cleanse together with its positive act to renew and adorn with grace Let us first speak of the privative or cleansing work this notion is necessary to be added to the former They that are sanctified must not only be separated to an holy use but must also
protection over Christ Thou art sure not to fall therefore neglect means cast thy self upon danger Mat. 4. 9 10. You learn this Doctrine from the Devil Thou mayst do what thou lift thou art sure to be safe 't is the Devils Divinity Again 'T is against the nature of this assurance he that hath tasted Gods love in Gods way cannot reason so A child that hath a good father that will not see him perish shall he waste and embezzle his estate he careth not how A wicked child may presume thus of his father though it be very disingenuous because of his natural interest and relation to his father the kindness which he expecteth is not built upon moral choyce but nature but a child of God cannot because he cannot grow up to this certainty but in the exercise of grace 't is begoten and nourished by godly exercises and the thing it self implyeth a contradiction this were to fall away because we cannot fall away You may as soon say that the fire should make a man freeze with cold as that certainty of perseverance in grace should make us do actions contrary to grace Again We do not say that a Beleever is so sure of his conservation in a state of grace as that he needeth not to be wary and jealous of himself 1 Cor. 10. 12. Let him that standeth take heed lest he fall There is a fear of Caution as well as a fear of diffidence and distrust and there is a great deal of difference between weakening the security of the flesh and our confidence in Christ None more apt to suspect themselves then they that are most sure in God lest by improvidence and unwatchfulness they should yeild to corruption Christ had prayed that Peters faith might not fail yet together with the other Apostles he biddeth him Watch Luke 22. 40 and 46. The fear of God is a preserving grace and taken into the Covenant Jer. 32. 40. I will put my fear into their hearts and they shall not depart from me This is a fear which will stand with faith and certainty 't is a fruit of the same spirit and doth not hinder assurance but guard it 't is a fear that maketh us watchful against all occasions to sin and spiritual distempers that we may not give offence to God as an ingenuous man that hath an inheritance passed over to him by his friend in Court is careful not to offend him Again This certainty of our standing in grace doth not exclude prayer Luke 22. 46. Watch and pray that ye enter not into temptation Perseverance is Gods gift and it must be sought in Gods way by Christs intercession to preserve the Majesty of God and by our prayers that we may constantly profess our dependance upon God and renew our acquaintance with him besides by asking blessings in prayer we are the more warned of our duty 't is a means to keep us gracious and holy As those that converse often with Kings had need be decently clad and go neat in their apparel so he that speaketh often to God is bound to be more holy that he may be the more acceptable to him Again 'T is not a discontinued but a constant perseverance that we plead for not as if an elect person could be quite driven out of the state of grace though he be saved at length he cannot fall totus a toto in totum the whole man with full consent from all grace and godliness he may sin foully but not fall off totally no more then finally there is something that remaineth a seed an unction a root in a dry ground that will bud and scent again Briefly true grace shall never utterly be lost though it be much weakened but in the use of means it shall constantly be preserved to eternal life Once more and I have done with the state of the Question God doth not only require the condition of standing or continuing in the exercise of grace but give it infallibly The Precepts of the Covenant of Grace are also Promises Heb. 8. 10. This is the Covenant that I will make with the house of Israel c. where all the Articles carry the form of Promises God undertaketh to fulfil our part in us when we submit to the Covenant So Jer. 32. 40. I will put my fear into their hearts c. If there be any breach it must be from our departing from God or Gods departing from us Now God never departeth his Love never permitteth him to repent of giving his fear and putting his grace into our hearts but all the fear is of our departing from God So some say God will not depart from us if we be not wanting to our selves And Bernard observed that our own flesh is not mentioned Rom. 8. What shall separate us from God c. Soli eum deserere possumus propriâ voluntate our own will may separate us and withdraw us from God And the Remonstrants Though God doth not repent doni dati of what he hath given yet we may repent doni accepti retenti of what we have received and grow weary of the service of God But all is answered by Gods undertaking in the Covenant I will put my fear into their hearts that they shall not depart from me He will give faith and love and fear bestow and continue such Graces as dispose the Soul to Perseverance Secondly The Grounds of Certainty by which it may appear that we shall be preserved in that state of grace unto which we are called in Jesus Christ The Grounds are many put them all together and you may easily spell out of them the Perseverance of the Saints 1. There are some grounds on God the Fathers part there is his everlasting Love and alsufficient Power His everlasting Love God doth not love for a fit but for ever From everlasting to everlasting Psal 103. 17. before the world was and when the world is no more Gods Love is not founded upon any temporal accident but on his own Counsel in which there can be no change because the same reasons that moved him to choose at first continue for ever God never repented in time of what he purposed before all time Rom. 11. 29. His gifts and calling are without repentance By gifts he meaneth such as are proper to the Elect and by calling effectual calling such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his eternal Purpose of these he never repents The fruits of repentance in men are shame and sorrow now God is never ashamed of his choyce nor sorry for his choyce so as to wish it undone And then the other ground is his alsufficient Power Almightiness is engaged in the preservation of grace by his eternal Love and Will John 10. 28 29. Can they pluck Christ from the Throne are they stronger then Christs Father 2. There are grounds on Christs part his everlasting Merit and close Vnion between him and us and constant Intercession For his
the reliques of grace yet left Psal 119. 176. I have gone astray like a sheep seek thy servant for I do not forget thy Commandments as if he had said Lord I have sinned through weakness but I hope there is some grace left some bent of heart towards thee So the Church Isai 64. 8 9. Now O Lord thou art our Father c. Yea God is angry when we do not plead So Jer. 3. 4. Wilt thou not cry Thou art my Father c. You have an interest though you have been disobedient Thus do and your falls will be an advantage as you have seen men go back to fetch their leaps more commodiously When you stand let it excite you to love and thankfulness Nothing maketh the Saints love God more then the unchangeableness of his Love When they see themselves safe in the midst of weaknesses and Satans dayly assaults it doth much indear God to their Souls Certainly Daniel was much affected with his preservation in the Lions den when he saw the Lions ramping and roaring about him and yet restrained with the chains of Providence that they could do him no harm So the children of God must needs love their Preserver when they consider what dangers are round about them how little they subsist by their own strength and how much they have done a thousand times to cause God to withdraw his Spirit from them and therefore the great argument why the Saints do love and praise him is not only the freedom of his grace but the unchangeableness and constancy of it His mercy endureth for ever 't is several times repeated Psal 136. So Psal 106. 1. Praise ye the Lord O give thanks unto the Lord for he is good for his mercy endureth for ever No form is more frequent in the mouths of the Saints and good reason for alas if we were left to our selves we should damn our selves every hour we have a revolting heart we are like glasses without a bottom as soon as they are out of hand they are broken we cannot stand of our selves and we have a restless enemy that desireth to toss us and vex us as wheat is tossed from sieve to sieve Luke 22. 31. and we have often forfeited Gods protection and grieved him day by day were it not for everlasting Mercy what would become of us Certainly they that do not love God for their preservation they are not sensible of their condition in the world what a naughty heart they carry about with them 'T is a miracle that ever grace should be preserved there where there is so much pride love of pleasures worldly cares brutish lusts that such an heavenly plant can thrive in the midst of so many weeds Nor what a busie Devil they have to do withall who watcheth all advantages as a dog that standeth waving his tail 't is Chrysostom's comparison and expecting a bit and his envy and malice is most bent against them that have most grace Finally they do not consider that the world is full of snares and dangerous allurements for if they did they could not chuse but fall a blessing of God for Jesus Christ who yet fasteneth them as a nail in the holy place I remember one of the Fathers bringeth in the Flesh saying Ego deficiam I will surely fail and miscarry and the World Ego decipia◠I will deceive them and entice them and Satan Ego eripiam I will snatch them and carry them away and God saith Ego custodiam I will keep them I will never fail them nor forsake them and there lieth our safety and security It informeth us that if any fall often constantly frequently easily they have no interest in grace 1 John 3. 9. He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes not a trade of sin that 's the force of the phrase Gods children slip often but not with such a frequent constant readiness into the same sin As fair Meadows may be overflown but Marish ground is drowned with the return of every Tyde so are wicked men carryed away with every return of the temptation therefore he that liveth in a course of prophaness worldliness drunkenness his spot is not as the spot of Gods children You are tryed by your constant course and walk Rom. 8. 1. What 's your road what do you do constantly easily frequently I except only those sins which are of usual incidence and suden surrection as sudden stirrings of passion in a cholerick temper and vanity of thoughts and distractions in duties c. and yet for these a man should be the more humble and watchful if they be not felt and striven against and mourned for 't is a bad sign It provoketh us to get an interest in such a sure condition Be not contented 1. With outward happiness things are worthy according to their duration Nature hath such a sense of Gods Eternity that the more lasting things are it accounteth them the better An immortal Soul must have an eternal Good Now all things in the world are frail and pass away therefore called uncertain riches 1 Tim. 6. 18. 't is uncertain whether we shall get them and uncertain whether we shall keep them and uncertain whether we shall live to enjoy them if they stay with us All of this side grace is uncertain these things are usually blasted in their flower and beauty as Herod was stricken in the midst of all his Royalty so that a man may out-live his happiness which is the greatest misery or at least it must terminate with death there is no use of wealth in the other world But now the better part can never be taken from us Luke 10. 42. and by seeking that we may have other things with a blessing Mat. 6. 33. 2. Rest not in gifts they are for the body rather then the person that hath them as many are carnal and yet come behind in no gift God useth them like Negroes to dig in the mynes of knowledg that others may have the gold Judas could cast out Devils and yet afterward was cast out among Devils See 1 Cor. 12 ult the Apostle had discoursed largely of gifts and then concludeth thus But yet I shew you a more excellent way and what 's that Grace that abideth and endureth for ever as in the next Chapter Many that have great abilities to pray preach discourse yet fall away According to the place which they sustain in the body so they have great gifts of knowledg utterance abilities to comfort direct and instruct others to answer doubts to reason and argue for God for conference and holy discourse and yet fall foully as those Heb. 6. 4. are said to be partakers of the Holy Ghost that is to have a great share of Church gifts Nay this is not all Gifts themselves wither and vanish when the bodily vigor is spent The glory of a man is as the flower of the grass 1 Pet. 1. 24. By
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
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
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.
care of truth if not in zeal for Gods glory yet out of a sense of his own interest and upon reason of state the Common-wealth being troubled by those who first began to trouble the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Doctrines put men after an itch upon new Laws and false Religions are usually turbulent partly because persons loose and erroneous would free themselves from all awe both of God and Man as 't is said of the unjust Judge that he feared neither God nor Man Luk. 18. So with those men error taketh off the dread of God and sedition the dread of the Magistrate that so they may more freely defile the flesh God hath two Deputies to keep a sinner under awe Conscience and the Magistrate now false doctrine benummeth conscience and then that all Authority may be laid aside the rights of the Magistrate are invaded that as conscience may not stand in the way of their lust so not the Magistrate in the way of their sin that there were anciently such libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20 21 22 23 vain man would fain be free and yoaklesse neither would he have his heart subject to God nor his actions to mans censure partly because all errors are rooted in obstinacy and that will bewray its selfe not onely in Divine and Spiritual but in Civil things see 2 Pet. 2. 10. But chiefly them that walk after the flesh in the lust of uncleannesse Presumptious are they and selfe willed they are not afraid to speak evil of dignities Usually errours sear the conscience and give the sinner a front and boldnesse so that God is not onely dishonoured but civil societies disturbed as Nazianzen observeth of the Arians they began in blasphemous language against Christ but end in tumultuous carriage against the peace of the Common-wealth for saith he how shall we hope that they will spare men that would not spare God Often it falleth out that they that please not God are also contrary to all men 1 Thes 2. 15. Tully an Heathen observeth the same â—ietate adversus Deos sublatâ fides etiam sociâ—tas humani generis c. Partly because opposition to Magistracy is a kind of indirect blow and aim at God and that either as 't is his ordinance Rom 13. or a kind of resemblance of his glory I have said you are Gods Psal 84. 6. So that 't is a contempt of God in his image and picture look as under the Law God forbade men cruelty to the beasts as not to destroy the Dam from the Young loseth the Kid in the Mothers milk c. but such kind of Prohibitions might be as a fence and raile about the life of man so respect to Magistracy is a kind of fence about his own Dignity and divine Glory Magistrates being representative Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore through their sides they strike at God himselfe Partly because the end of Magistracy is to suppresse evil Rom. 13. 5. an indesinite speech is equivolent to an universal in a matter of necessary duty and the universal particle is expressed elsewhere Prov. 20. 8. A King that sitteth upon the Throne of judgement scattereth away all evil with his eyes all evil that falleth under his cognisance whether it be of a Civil or Spiritual concernment we must not limit and distinguish where the word doth not I know there be some that do defulcate and cut off a great part of that duty which belongeth to the Magistrate confining his care onely to things of a civil concernment but preposterously truths according to godlinesse belonging also to his inspection upon which ground we are bound to pray for them that they may come to the knowledge of the truth 2 Tim. 2. 2. and under them we may lead a quiet life in all godlinesse and honesty where it is plainly implyed that the converted Magistrate is to look to the countenance and maintenance of godlinesse as well as honesty Well then sensual Hereticks being doubly obnoxious as sensual as venting errors no wonder that they rise up in defiance of Gods Ordinance It sheweth us the evil of inordinate lustings we may learn hence whence they proceed and whither they tend they proceed from the pride and obstinacy of error Men dream and are then licentious and it tendeth to the casting off of all duty to God and Man nip this disposition in the bud 't is in all our natures man is born like the wild asses colt Job 11. 12. not onely for rudeness of understanding but untamedness of affection we love to break through all bonds and restraints as if none were Lord over us Psal 12. 3. It informeth us what will be the issue when libertism aboundeth even an utter confusion See Socrates Schâ—last lib. 5. Eccle. 4. 11. in proem Non nunquam tumultus Ecclesiarum antegressâ— reipublicae autem confusiones consecuta sunt The ruine of the Weale publike is brought on by pestilent and evil doctrines So our Divines at the Synod of Dort Cavendum est ne qui magistratu conniverâ—e res novas in Ecclesia meliantur eodem etiam repugnante idem in republica effiâ—iunt Tully in his Book De legibus saith That the glory of Greece presently declined when the people were given malis studiis malisque doctrinis to evil manners and evil opinions let us lay these things to heart I do not love to enveigh against the times and to endulge the petulancy of a mistaken zeal but the Kings danger made Croesus dumb son to speak It may take off the prejudice that is often cast upon Religion and the true ways of God 't is not truth that troubleth Israel but error 1 Kings 18. 18. I have not troubled Israel but thou and thy fathers house in that ye have forsaken the Commandements of the Lord 'ts an old slander that strict Religion is no friend to Common-wealths as soon as Christianity began to fly abroad in the world it was objected against her as if it were prejudicial to civil power and greatness thereby to defeat her of the patronage of Princes and to hinder them from becomming nursing fathers Isa 49. 25. Magistracy being that power which is left able to suppresse or advance Religion the Divel striveth all that he can to incense it against her there is a natural and wakeful jealousie in Princes over their Dignities and Prerogatives and therefore the enemies of the Church have ever sought occasion to represent the people of God as enemies to their just power So Christ was accused Luk. 23. 2. and Paul Act. 24. 5. But altogether without cause 't is true if Religion be not kindly received it bringeth a judgement there where 't is tendered as the Ark where it was irreverently handled brought a plague upon the Bethshemites 1 Sam. 6. 19 but yet a blessing upon the house of Obed Edom so Religion wher it is worthily
evil Angels appear not yet we doubt not of the hurt done by them in the first times of the Gospel Christs bodily presence was necessary but now onely his spiritual 3. The proper object of their Ministry and care are the children of God wicked men are not under their covert and protection 't is true they may be under a general care as Hagar and Ishmael who are set out in Scripture as the Types of those that are rejected by the Lord yet Gen. 21. 17. An Angel of the Lord came and stood by Hagar and said the Lord hath heard the cry of the sad though possibly this might be as he was Abrahams Son dogs in the House have the Crumbs 4. The Ministry of the Angels is over all the children of God without exception not only Moses but the meanest Saint is under their care Gods love to his people is not dispenced with respect to their peculiar pomp and greatness Mat. 18. 10. Offend not these little ones for their Angels beheld my Fathers face 't is chiefly meant of those that are little in esteem and account in the world the message of Christs birth was brought by Angels to Shepherds feeding their flocks in the fields Luke 3. 5. As no Saints are excepted from receiving the benefit of their Ministry so no Angels are excepted from being imployed in iâ— Michael contendeth with Satan and the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are they not all c. Heb. 1. 14. The Arch-Angels themselves are ministring spirits 't is a rash boldness in the Schoolmen to exempt any from this Office what an instance is here of Gods love that the highest Angel should not be exempted from a care of the lowest Saint 6. That every single beleever hath his proper and alotted Angel to attend him from his birth to his death is rather matter of problem and dispute than positive assertion there are some Scriptures make it probable but not certain sometimes we read of one Angel attending many men and at other times of many Angels attending one man as Jacob had many Gen. 32. 1 2. Gods Host c. so Elisha 2 Kings 6. 17. Elisha prayed and the Mountains were full of Chariots and Horses of fire that is that is of Angels comming to offer help in that case 'T is true the opinion of a particular Angel Guardion was antient Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and among the ancient Fathers places of Scripture are brought for it that are full of probability not cogency one is that of the old Testament Gen. 48. 16. The Angel which redeemed me from all evil bless the Lads c. in which passage he seemeth to ascribe his preservation and deliverance to some particular Angel but to this may be replied what was before alledged of the Host of God going along with him and by this Angel is meant the Lord Christ who is alone the object of worship and adoration and who because of the frequency of his personal appearance and mediation between God and man is set forth under the term of an Angel The Rabbines expound it of the Angel of Gods presence Another place is Mat. 18. 10. Their Angels see my Fathers face not the Angels but their Angels but the word there may only imply their common interest in the whole Host of God Christ doth not say that every one of them hath an Angel as for instance it may be said these Prisoners have their Keepers these Scholars have their Masters these Souldiers have their Captains it doth not follow that every one hath a particular Keeper Master Captain c. Another place is Acts 12. 15. When the Maid said Peter was at the door they distrusting her report said 't is his Angel This place may be answered thus That sayings of men in Scripture are not all Scripture or a part of our rule and that many things were spoken by the Disciples in their rudeness which are not altogether justifiable but because this place is the main let me examine it a little Three opinions there are about the place Some understand it Appellativâ—ly 't is his Angel or Messenger sent by him out of Prison But Râ—oda heard Peters voice and that was the ground of the sayings Others understand it of some Angel come to give notice of his death but that is groundless Lastly some as Chrysostom of a particular tutelar Angel but whence doth it appear that these Angels had the shape and habit of those they kept and Angels do not use to knock at doors and wait for opening and if Peter had a special Angel it followeth not that all have the meaning probably is 'T is a spirit that hath assumed his shape 7. Though it be not certain that every particular believer hath an Angel deputed to his attendance yet in the general there is an assurance of a Guardianship and Tutelage from the Angels the Heirs of salvation have them among them if the whole City hath a sufficient Guard 't is as good as if every Citizen had a distinct Souldier to defend him nay 't is more for our comfort that we have many rather then one we have to do with many enemies and therefore we need much assistance Psal 91. 12. He shall give his Angels charge over thee Many Angels are charged with our safety and though they be not so particularly conversant about us as the other opinion conceiveth yet they behold the face of God and are always in his presence and wait for his command Psal 103. 20. who so careth for every one as if he had none to care for besides him 8. This Tutelage is from their first conception in the womb till the translation of body and soul into glory survey all the passages of life from the Womb to the Grave nay after death till the Resurrection the Ministry of Angels doth not wholly cease their care beginneth as soon as the child is quickened in the womb for then they have another distinct charge to look after and as they are servants of providence by their help they are born and brought into the world Gods providence taketh date thence Gal. 1. 15. and they I say are instruments of providence they watch over us in infancy and childhood little ones are committed to their custody and Babes and Sucklings have their Angels Mat 18. Jesus Christ was provided for in his Cradle by an Angel Mat. 2. 13. The Devil rampeth about the Elect whilst they are yet in their swadling cloaths That expression Rev. 12. of the Dragons seeking to devour the man child as soon as he was born is figurative but it alludeth to what is true Again as we grow up they rejoice at our conversion Luke 15 we read of joy in Heaven over a sinner that repenteâ—h you cannot gratifie the Angels more then in your conversion to God the Devil seeks to hinder it as much as he can but they rejoice when a brand is pluckt out of the burning Zech
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
threatning and fenced the forbidden fruit with a curse Gen. 2. 17. if a boistrous lust bear down all milder motives 't is good to scare the soul with threatnings of the Law fear is good but the servility or slavishness of it is sinful fear it self or a tender sense of Gods wrath and displeasure against sin is so far from being a sin that it is a grace rightly conversant with its object Gods wrath and vindicative justice is the proper object of fear and so it must be looked upon by the converted and unconverted 1. For the unconverted 't is the great fault and security that they do not consider what a dreadful thing it is to lye under the wrath and displeasure of God Psal 90. 11. there is but a step between them and Hell and they mind it not tell them of their danger and they scorn it 2. The converted are to fear Gods wrath Mat. 10. 28. 't is a duty Christ injoyneth to his own Disciples the words do not only contain a description of the person who ought to be feared but of the ground and reason why he ought to be feared Fear him who is able to cast body and soul into hell fire is as much as because he is able to cast body and soul into hell fire as appeareth by the Antithesis Fear not them that kill the body that is because they are able to kill the body see also Heb. 12 28 29. Though we are to fear Hell as an evil likely to fall upon us when we are assured from Gods favour yet we must fear it as an evil which God hath power to inflict and will certainly upon those that disobey him we are to fear it so as to eschew it with a fear of flight and aversation not with a perplexing and doubting fear Well then so far 't is good but now the servility that is sinful the servility is seen partly in the disâ—ingenuity of it when our own smart and torture is more feared then the displeasing of God as a slave careth not how his masters goods go to wrack so he may avoid stripes Partly because 't is accompanied with an enmity against God slavish fear hateth God for his holiness and feareth him for his wrath they wish his destruction that there were no God Partly because it causeth but an incompleat reformation it makes a man fotbear sin but not hate sin a wolf may be scared from the prey that yet keepeth his preying and devouring nature Partly because there is torment and pâ—rplexity in it 1 John 4. 18. a tendâ—r conscience is a blessing but a stormy conscience is a judgment slaves are exercised with the torture and rack of perplexing fears Again from that pulling them out of the fire A poor guilty secure sinner is like a drunken man that is fallen into the fire he is so in three respects 1. In point of security a drunkard is ready to be burned but he feeleth it not so they are upon the brink of hell but are not sensible of it Eph. 4. 19. past seeling 2. In point of danger sinners are often compared to a brand in the burning Zech. 3. 2. Amos 4. 11. they are already under the wrath of God as a beleever hath eternal life whilst he is here in the world they are in the suburbs of hell the fire is already kindled 3. In point of impotency and inability to help themselves a sottish drunkard that is ouer-poysed by his own excess lyeth where he falleth and except some friendly hand lift him up there he perish and just so 't is with sinners they are pleased with their condition and if they be not soundly rowsed up and awakened they lye and dye and fry in their sins Oh then pluck them out of the fire warn them to flee from wrath to come Mat. 3. 7. Minister art thou sensible of the danger of souls are thy words as burning coals do they fret through the heart of a sinner Christian art thou sensible of the danger of thy carnal neighbours they are burning in their beds and thou wilt not cry fire fire they are besotted with lust and error and wilt thou let them alone Oh unkind The next Point is from the last clause hating the garment spotted by the flesh Some sinners are so unclean that we cannot keep company with them without defilement see 1 Cor. 5. 9 10 11. so 2 Thes 3. 14. 2 Tim. 3. 5. From such turn away now the reason is partly for our own caution evils made familiar by a customary converse seem less odious Partly to vindicate the honour of Christ and the soscieties of his people the blemishes of their miscarriages redounds to the whole Church Heb. 12. 15. till they be disclaimed Partly to punish the offenders that it may be a means to reduce them 2 Thes 3. 14. 't is a sad thing to live an outcast from Gods people let obstinate and scandalous sinners think of it and let others learn to bear reverence to Church-censures Verse 94. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy THe Apostle having perswaded them to duty now commendeth them to the divine grace as 't is usual with the Apostles to shut up their Exhortations with prayer to intimate that the fruit of all must be expected from God without whose blessing Exhortations or Endeavours would be nothing To him that is able to keep you it may be referred either to God or to Christ as Mediatour from falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from total Apostacy God is able to keep us altogether from sin if we speak of his absolute power but he speaketh here of such a power as is ingaged by promise and office Christ who is the Guardian of beleevers hath received a charge concerning them and is to preserve them from total destruction And to present you faultless This Clause sheweth more clearly that Christ is intended in these expressions for 't is his office to keep the Church till it be presented to the Father and at length will present them faultless 't is Eph. 5. 27. Without spot and blemish before the presence of his glory that is at his glorious appearance Col. 3. 4. when he shall come to judge the world with exceeding joy is meant rather passively on our part then on Christs though it will be a sweet interview between Christ and Beleevers and he will rejoyce to see us as we to see him The Observations are these 1. All means without the Lords grace will not keep us from falling The Apostle requireth duty of the faithful but asketh grace of God he had before said keep your selves in the love of God and now to him that is able to keep from falling c. we fall not because God doth not let go his hold our necessities and difficulties are so great that nothing less then a divine power
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
〈◊〉 set in joynt as all the members of the body are tied together by several ligaments c. Sometimes to an Army Gen. 2. 1. The Heavens were finished and all the hoast of them Order is necessary every where but especially in an hoast there every one must keep in his rank and station thus the Stars have their courses Judges 5. 20. and the clouds their courses Job 37. 12. yea the Grashoppers march as an army Joel 2. 15. The next thing that sheweth the wisdom of God is their fitness for use and service the work mans skill is as much commended in the use of an instrument as in the making and framing of it the upper Heaven'◠fitted to be the everlasting mansion of the Saints the middle Heaven to give us light and heat and influence the air or lower Heaven for breath the earth for habitation the Seas for navigation the herbs and plants for food and medicine c. Look upon the bodies of living creatures and tell me if there be not a wise God Galen saith there are 600 muscles in the body of man and every one fitted for ten uses so for bones nerves arteries and veins whosoever observeth their use scituation and correspondence of them cannot but fall into admiration of the wisdom of the Maker who hath thus exactly framed all things at first out of nothing and still out of the froth of the blood The wisdom of men and Angels cannot mend the least thing in a flye the figure colour quality quantity of every worm and every flower with what exactness is it ordered as if God had nothing else to do but to bring forth such a creature into the world as the product of his infinite Wisdom 2. Providence Gods wisdom is much seen in the sustentation and governing of all things Eph. 1. 11. He worketh all things according to the Council of his will do but observe a little now all things are put into a subserviency to Gods purpose sometimes the smallest things occasion events of the highest concernment the occasion of Josephs greatness in Egypt was a dream a lye cast him into prison and a dream fetched him out sometimes the most casual things to us are the most necessary means to accomplish that which God aimeth at A certain man drew a bow at peradventure and slew the King of Israel between the joints of the harness 1 King 22. 24. Contingencies to us are infallihle events as to the purposes of God voluntary things that depend upon the will of man fall under the ordination of the will of God there is more wisdom shewn in ruling a skittish horse then in rolling a stone or dead thing God sheweth his wisdom in guiding the courses of the stars but much more in disposing the heart of man Prov. 21. 1. there is nothing so confused but if you look upon it in its result and final tendency there is beauty and order in it the tumults of the world the prosperity of the wicked carnal men think them the disgrace and blemish of providence whereas they are the ornament of it Psal 92. 5. Lord how glorious are thy works thy thoughts are very deep man is discontented because he cannot fathom the deep thoughts of providence nothing so opposite so bad but God can bring good out of it the sins of men set forth the beauty of providence as shadows and black lines in a Picture set it off the more see Acts 4. 28 and Job 5. 12 13. Christ hath been beholding to his enemies as much as to his friends their potent opposition hath occasioned the further increase of his Kingdom 3. In the methods of his grace so I call all the transactions of God about the salvation of sinners from first to last the rejection of the Jews and calling of the Gentiles Rom. 11. 33. Oh the depth of the riches of the wisdom and knowledg of God the various dispensations used in the Church before the Law under the Law and time of the Gospel these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God Eph. 3. 10. Redemption by Christ the great plots of Heaven called the hidden wisdom of God in a mystery and without controversie a great mystery 1 Tim. 3. 16. that which Angels desire to pry into Gods Master piece wherein all things by a rare contrivance are ordered for Gods glory and mans good the wonder of it will take up our hearts to all eternity to see the ruins of the fall so exactly repaired the glory of God salved the comfort of man provided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth of this glorious mistery Again The various acts of love whereby God subdueth sinners to himself this taking sinners in their moneth and disposing of unthought of circumstances and passages of providence in order to their conversion Once more the over-ruling of all events to further the eternal blessedness of the Saints Rom. 8. 28. In all these I have forborn particular illustrations that the discourse may not swell up into too great a bulk Now whosoever shall seriously consider these things will certainly conclude God is wise but further consider the usual concomitants of Gods wisdom and then we may come to make some use of this meditation Wisdom in God is accompanied with immaculate holiness and infinite power in the Devils there is great cunning great power and much wickedness in man there is much shame little power and less wisdom Gods power and wisdom are often counted in the expressions of Scripture Job 9 4. He is wise in heart and mighty in power so Job 3◠5. He is mighty in strength and wisdom the two for midable properties in an adversary and the desire able properties in a friend so see 1 Cor. 1. 25. Again 't is joyned with holiness he is most wise and most holy glorious in holiness and rich in wisdom Well then let us often admire the Wisdom of God look up to the Heavens and what do you find there The work of a wise God Jer. 10. 12. Look to the structure of all things round about you and what offereth its self to your thoughts by his wisdom he hath established the world Jer. 10. 12. Look within you and you cannot chuse but say Oh God I will praise thee for I am fearfully and wonderfully made Psal 139. 14. Look into the Scriptures and consider the stupendious mysteries that are revealed there of the Trinity in unity God manifested in our flesh a Virgin conceiving Christ dying and can you hold from crying out Oh the depth of the riches both of the wisdom and knowledg of God Rom. 11. 33. view these things again and again we cannot take up all of God in one or many or all our meditations 2. Let not it be a bare speculation but improve it 1. To quicken you to prayer where should we go for wisdom when we need it but to the wise God see Job 28. 12. James 1. 5.