his special Love 3. Consider deliverances from imminent dangers Then the Curse began to seize upon you but God snatched you out of the fire like brands out of the burning Amos 4. 11. or like a debtor that escapeth out of the Sergeants hands Every deliverance is a temporary pardon See Psal 78. 38. Then he being full of compassion forgave their iniquity and destroyed them not the meaning is respited Vengeance as appeareth by the Context So Mat. 18. 32. He forgave them the debt yet 't was after required the meaning is spared them for the present Thus when God taketh you out of the teeth and jaws of Wrath when you are delivered out of sickness and apparent danger you have a reprieve or a temporary pardon Oh if you had dyed you had dyed in your sins and so been eternally miserable If the Lord had taken the present advantage you had been howling a sad note among the screech-owls of darkness For ever blessed be that Mercy that made a rescue 10. Consider Gods invitations Mercy pointeth and beckneth to thee to come and be saved How many means hath God used to call thee to himself Every good motion is a call every Preacher a messenger sent from Heaven to invite thee to Christ every Sermon a new summons Plead with thy self Though God hath not drawn me yet he hath warned me The Elect have no more favour in the general means then thou hast Though Gods grace be limitted by the pleasure of his Wisdom yet thou hast a fair warrant and encouragement and every way as good a ground to come to Christ as others have Whosoever c. John 6. 37. When the Gospel doth not exclude me why should I exclude my self Doubts that God will not accept me if I come are but foolish jealousies without a cause But 't is time to leave off this meditation upon Gods mercy which hath carryed me out so far and to come to the Uses It informeth us that those that would apply themselves to God must make mercy their only plea and claim Returning sinners have this form put into their mouths Hosea 14. 2. Take away all iniquity receive us graciously Lord we desire to be entertained by Mercy to have our suits dispatched by Mercy So David professeth that he had no other claim Psal 13. 5. I have trusted in thy Mercy Upon which Chrysostom sweetly glosseth If any others have any thing to alledg let them plead it Lord I have but one thing to say one thing to plead one thing upon which I cast all my hopes and that is thy Mercy So must you come to the Throne of Grace Lord my plea is mercy all the comfort I expect to receive is from mercy The Apostle I remember maketh a challenge Rom. 11. 35. Who hath first given him and it shall be recompenced to him again Is there any man that can enter this plea This is due to me Lord give me what thou owest I desire no more let me have no blessing till I do deserve it Merit-mongers are best confuted by experience Let them use the same plea in their prayers which they do in their disputes let them say Give me not eternal life till I deserve it at thy hand let them dispute thus with God or with their own Consciences when they are in the agonies of death or under the horrors of the Lords wrath Surely men that cry up the merit of Works are men of little spiritual experience and seldom look into their own Consciences Dare they plead thus with God in their agonies and horrors The best claim Gods dearest servants can make is mercy Possidius in the life of Austin reporteth of Ambrose when he was about to dye he said thus Though I have not lived so that I should be ashamed to live among you yet I am not afraid to dye not that I have lived well but because I have a good and gracious Master This hath still been the ground of the Saints confidence It exhorteth us to use this encouragement to bring our Souls into the presence of God Think of the mercies of God The vile abuse of this doctrine hath brought a suspition and prejudice upon it but children must not refuse their bread because dogs catch at it When Bâ—nâ—adad was dejected and in danger not only of losing his Kingdom but his life his servants comforted him with this fame 1 Kings 20. 31. We have heard that the Kings of Israel are merciful Kings You have heard how the God of Israel delighteth in mercy When you come for mercy you speak to his very bowels You shall read in 2 Sam. 14. 1. that when Joab perceived the Kings heart was to Absalom then he setteth the woman of Tecâ—ah a begging The Kings heart is to shew mercy he hath sworn that he hath no pleasure in his destruction therefore take courage and come to him He hath sent Christ to you as a pledg of his good-will and mercy why will you not come to him He that had Love enough to give us Christ hath Bowels enough to give us Pardon and Bounty enough to give us Heaven and what ever we stand in need of Fear not his Justice Justice and Mercy are made friends Christ hath taken up the quarrel between them so that nothing hindereth but that God may act according to the natural inclination of his own grace And let not the multitude of your sins discourage you The free gift is of many offences to Justification Rom. 5. 16. Take it for the offences of many persons as the Context seemeth to carry it and 't is an encouragement to think of the multiplyed instances of Mercy and how many monuments of free-grace we shall see when we come to Heaven and that all this while Mercy is not tyred Or take it for the many offences of the same person and still 't is an encouragement that Mercy can so often bear with our vanity and folly and not only pardon several sorts of sin but frequent relapses into the same sin He will multiply to pardin Isai 55. 7. If the Soul still draw back and be under discouragement consider your own need If the Lord were never so tenacious and hard to be intreated yet such is your need that you should follow him with uncessant complaints 'T is blasphemy to wrong his mercy by lessening thoughts But grant the sinner his supposition yet you should be instant and try what he will do for importunities sake See Luk. 11. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 18. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In those Parables there is a kind of condescention and yeilding to our unbelief as if the Lord had said If you will not beleeve all this that is said concerning my Mercy yet your want is great that is enough to make you earnest and frequent in your addresses to me come and see what I will do for your importunity the unjust Judg was moved
7. I will not be so bold with the Schoolmen as to say that the faeculent and drossie parts of this fire are reserved for the torment of the wicked in Hell for ever but in the general we may safely say that 't is an instrument of Gods vengeance on them Well now that day which hath such an end and cloze must needs be a great day Sodoms fire was dreadful but nothing to this burning that was of one particular place but this of the whole world that was a preparative warning but this the last expression of his wrath against the ungodly world Many give divers witty reasons for this burning a taste may not be unwelcom under the Law the vessel that held the sin-offering was to be purged with fire so the world where sin hath been committed The object of our Adulteries is burnt and defaced that we may know the anger of the Lords jealousie the old world was destroyed by Water propter ardorem libidimis because of the heat of lust and the present world burnt with fire propter temporem charitatis because of the coldness of love in the latter dayes But of such kinde of allusions more then enough You see then by all this that the day of judgement is a great day let us now apply it If it be a great day let us regard it more seriously for all things should be regarded according to their weight This is the greatest day that ever we shall see and therefore we shall be more affected with this day then with any thing else we have slight thoughts of things to come and therefore they do not work with us can we expect such a day and not spend a thought upon it Oh Christians look for it more long for it more provide for it more 1. Look for it Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds remember you have a Saviour that in time will come from thence and call the world to an account faith should alwayes stand ready to meet him as if he were upon his way as Rebecca spied Isaac afar off so doth faith which is the evidence of things not seen Look within the curtain of the Heavens and spy out Christ as preparing for his comming If he tarrieth longer then we expect he is not stack 2 Pet. 3. 9. But we are hasty he wants no affection to us his delights were with the sons of men before they were created Prov. 8. 31. And certainly now he is so deeply interested in uâ— as having bought us with his blood he desireth to enjoy what he hath purchased 't is not want of love keepeth â—im away nor want of truth God is punctual in his promises even to a day Exod. 12. 41. even the selse same day c. If all things were ready he would come presently therefore wait and look still they were not deceived that expected his first comming in the flesh 't was said a Virgin shall conceive was it not done that God would bring his Son out of Egypt was it not done that he should ride to Jerusalem upon the foal of an Asse and was it not done Surely the God that hath been faithful all along hitherto will not fail at last 2. Long for it The faithful love his appearing 2 Tim. 4. 8. This is the great day which they long to see that they may meet with their beloved and see him in all his Glory and Royalty They have heard much of Christ and tasted much of Christ and they love him much but yet they have not seen him they know him by hearsay and by spiritual experience but never saw his person whom having not seen you love c. They have seen his picture crucified before your eyes Gal. 3. 1. beholding at in a glass the glory of the Lord 2 Cor. 3. 18. therefore they cannot be satisfied till this day cometh abouâ— Oh when shall it once be the spirit in the Bride saith come Rev. 22 17. Nature saith not come but tarry still if it might go by voices whether Christ should come yea or no carnal man would never give their voice this way The language of corrupt Nature is depart Job 22. 14. Carnal Men are of the Divels mind art thou come to torment us before our time Matth. 8. they cannot endure to hear of it but come Oh come saith Grace this day we have cause to long for not only upon Christs account but our own 't is the day of our perfection as well as Christs royalty now every thing tendeth to its perfect state so doth a Christian then there is perfect holiness and perfect freedom we never find Christ a Saviour to the uttermost till then to the glorified spirits he is but a Saviour in part some fruit of sin is continued upon the body but then body and soul are united and perfectly glorified to enjoy God in Heaven Christ then cometh to make an end of what he had begun he first came to redeem our souls and then our bodies from corruption the body is a captive in the grave when the soul is set at liberty 't is held under the power of death till that day the Butler was not afraid to go before Pharaoh because Joseph told him he should be set at liberty lift up your heads 't is a day of redemption Luk. 17. 28. Christ cometh to loosen the bands and shackles of death to think and speak of that day with horror doth ill become him that looketh for such great priviledges 3. Provide for that day 'T is called the great and noteable day of the Lord Acts 2. 20. it should be the whole employment of our lives to prepare for it but how shall we provide for that day I answer by making peace with God in and by Jesus Christ When Jacob heard that Esau was comming with a great power and force he sendeth to make peace with him we hear of a great day comming when the Lord shall descend from Heaven with a shout and all his holy Angels with him 1. Let us compromise all differences between us and him we are advised so to do Luke 14. 32. While he is yet a great way off he sendeth an Embassage and desireâ—h conditions of peace We need not send to the Lord God maketh the offer to us let us lay down the weapons of our defiance and accept of the terms proposed 2. If you would provide for this day clear up your union with Jesus Christ he is the Judge and there is no condemnation to them that are in Christ Rom. 8. 1. Will the head contemn his own members If we abide in him we shall be able to look him in the face we shall have boldness in that day 1 Joh. 2. 28 then though it be a great day it will not be a terrible day to us 3. Frequent Communion with him at the Throne of Grace When familiar friends meet together after long absence what a sweet interview is
eternal life is Gods mercy not for any works and merits of ours we cannot challenge it as a debt sin and death are as work and wages but eternal life is a donative Rom. 6. 23. eternal life is not the wages of obedience as damnation is the wagesoâ— sin why wherein lyeth the difference I answer wicked men stand upon their own bottom but Christ hath obtained this priviledge for us Wicked works are ours and they are meerly evil the good that we do is impâ—rfect and Gods grace hath the main stroak so that we are rewarded rather according to what we have received then what we have done a servant is under a covenant of obed ence and â—radeth with his masters estate he doth but his duty he deserveth something we are bound to do good and forbidden to sin when we do what is forbidden we deserve punishment but when we do what is commanded we do not deserve the reward because we are bound and because we have all from Gods grace as you must pray for eternal life so must you look for eternal life if you should say give me Heaven for I deserve it natural conscience would blush at the immodesty of such a request 't is as great an absurdity when you make your own works the ground of your hope for in prayer our desires and hopes are put into language and made more explicite so that which is our plea in prayer must be the ground of our claim in point of confidence unless we mean to complement with God Well then 1. Let this encourage us to wait with hope notwithstanding infirmities as well as affictions what a good master do we serve he hath provided comforts not only against our misery but against our unworthiness not only glory as a reward but mercy as the cause of it that we may take glory out of the â—ands of mercy he looked upon us not only as liable to suffering but sinning and therefore as he hath provided life and safety for us so upon tearms of grace 2. It sheweth us how we should ascribe all to mercy from the beginning to the end of our salvation we were taken into a state of grace at first out of meer mercy 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all to be mercy'd Tit. 3. 5. Not by works of righteousness that we have done but according to his mercy he saved us he doth not barely say not for our works but not for our works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for our best works those works of righteousness which might be supposed to be foreseen as done by us so also when we are taken into a state of glory 't is still mercy we can merit no more after grace then before 2 Tim. 1. 18 The Lord grant him that he may find mercy of the Lord in that day Once more this mercy is called the mercy of our Lord Jesus Christ Thence observe That this mercy which we look for is dispensed by Jesus Christ he purchased it and he hath the managing of it in the whole oeconomy of grace he shall take of mine saith he concerning the holy Ghost and in the last day he distributeth to some judgment without mercy to others mercy they are judged upon Gospel terms Well then 1. Get an interest in Christ otherwise we cannot look for mercy in that great day 1 Iohn 2. 28. If we abide in him then shall we have boldness they that sleight Christ in the offers of the Gospel have no reason to look for benefit by him you will howl and tremble then and call upon the mountains to hide you from the wrath of him that sitteth upon the throne they that prize the mercy of Christ now they find it to be the very last mercy that planted gâ—ace in their hearts will then put the crown upon their heads here 't was their care to glorifie Christ and to honour him though with the loss of all there will Christ glorifie them in the presence of all the world 2. It maketh for the cemfort of Christs people and members our blessed hopes are founded upon the mercy of our Lord Jesus Christ and in his hands to dispence them from thence you may collect 1. The fulness of this blâ—ssedness and infinite merit purchased it an infinite mercy bestoweth it surely the building will be answerable to the foundation 't is no small thing that we may expect from infinite mercy and infinite merit would an Emperour give brass farthings do men that understand themselves give vast sums for trifles 2. The certainty of this blessedness Christ hath the managing of it he never discovered any backwardness to thy good nor inclination to thy ruine he dyed for thee before thou wert born he called thee when thou wert unworthy warned thee of dangers which thou never fearedst instead of deserved wrath shewed thee undeserved mercy interceedeth for thee when thou little thinkest of it hath been tender of thee in the whole conduct of his providence visited thee in Ordinances is mindful of thee at every turn and will he be harsh to thee at last The last Note is from that clause unto eternal life The great binefit which we have by Christ is eternal life 1. There is life all that you labour for is for life that which you prize above other things is life Skin for skin all that a man hath will he give for his life That is he will part with all things even to his very skin to save his life 2. 'T is an excellent life the life of sense which is the beasts is better then that vegetative life which is in the plants and the rational life which is in men is better then thee sensitive and the spiritual exceedeth the rational and the glorious life the spiritual Vegetative life is the vigor of the sap sensitive life is the vigor of the blood rational life is the union of the soul with the body spiritual life is the union of the soul with Christ and the life of glory exceedeth that in degree for it standeth in the immediate fruition of God 3. 'T is an happy life not subjected to the necessities of meat and drink we have then spiritual bodies 1 Cor. 15. 45. 'T is not encumbered with miseries as the present life is Gen. 47. 9 't is a life which we are never weary of in deep distresses life it self may become a burden Elijah said Take away my liâ—e 1 Kings 19. 4. but this life cannot be a burden 4. 'T is eternal life this life is but a flower that is soon withered a vapour that is soon blown over but this is for ever and ever as eternity increaseth the torment of the wicked so the blessedness of the godly Well then let this press you to keep your selves in the love of God till this happy estate come about Verse 22. And of some have compassion making a difference Verse 23. And others save with fear pulling them out of
the glory of a man is meant what ever excellency we have by Nature wit knowledg strength of natural parts as well as wealth and riches Many times we like the dry stalk remaineth when the flower is gone nothing but the gracious work of the Spirit will last for ever 3. Seeming and unsound grace as false faith such as beginneth in joy will end in trouble it easeth you for the present but you shall lie down in sorrow General probabilities loose hopes uncertain conjectures vanishing apprehensions of comfort all these things soon come to nothing The planting of true faith is troublesom at first but it leadeth to true comfort otherwise you may look upon the Gospel with some kind of delectation for a while as thorns may blaze under the pot though they cannot keep in the fire therefore do not rest in tasting the good Word Heb. 6. 5. in some slight and transitory comfort Again there is formal profession Many may begin in the Spirit and end in the flesh Gal. 3. 3. A man may seem to himself and to the Church of God to have true grace he may profess the truth escape the pollutions of the world that is foul gross sins yea and all this not out of a carnal aim but out of a slight and insufficient touch of the truth upon the Conscience and yet fall away like the corn in the stony ground that grew up but had no root But much more Christians will that form which is taken up out of private aims fail and miscarry God delighteth to take off the mark and disguise of an hypocrite by letting them fall into some scandalous sin or by changing the times and posture of affairs or by sending a storm Paint is soon washed of therefore rest not in these outward and superficial changes till solid and substantial grace be wrought in you Is Comfort to Gods children Grace is sure and the priviledges of it are sure Grace it self is sure through your folly it may be nigh unto death but cannot dye This is the advantage of spiritual comforts that they do not only satisfie our desires but secure us against our fears The redeemed of the Lord have an everlasting joy Isai 35. 10. Once in Christ and for ever preserved in Christ Grace would be little better then temporal things if it did yeild but a temporary refreshing They weaken Christian comfort that make Beleevers walk with Christ like Dancers upon a rope every moment in fear of breaking their necks This is the comfort of a gracious heart that as nothing shall altogether cut him off from enjoying God so nothing shall utterly make him cease to love God The children of God would be troubled if grace should fail though their priviledges should not be cut off you are sure of both For as grace is sure so are also the priviledges of grace This was figured under the Law an Israelite could never wholly alienate his inheritance and title to the Land Levit. 25. 23. His title to the Land shall not be cut off nor sold for ever This was a type of our spiritual inheritance in Christ which cannot be alienated from us he might for a while pass it away but it was to return again so those that are made coheirs with Christ are never dis-inherited 'T is true we forfeit it by the merit of our actions but God doth not take the advantage of every offence 'T is true we lose the evidences that are in our keeping peace of Conscience and joy in the Holy Ghost but the estate it self is undefeasible and cannot be made away from us Sometimes we are under a king of sequestration and there is a suspension of comfort and grace as the Israelite might make away his inheritance for a time but we shall recover possession again though not by our selves yet by our Goel our kinsman or him that is next of blood As under the Law if a person were not able to redeem the inheritance the kinsman was to redeem it so Jesus Christ our kinsman after the flesh he is our Goel he interposeth by his merit and reconcileth us to God Well then You see grace is kept and the priviledges of grace are kept in Christ But now because comforts are never prized but in their season and men that have not been exercised in spiritual conflicts nauseate these sweet truths they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another therefore let us see when this truth will be most sweet and seasonable 1. In great troubles when God seemeth to hide his face Oh how sweet is it to hear him say I will not forsake thee till I have performed all that I promised thee Gen. 28. 15. all this shall better thy heart and hasten thy glory In times of distress we are apt to think that God hath cast us off and will never look after us more though formerly we have had real experiences of his grace What a foolish creature is man to weaken his assurance when he should come to use it to unravel all his hope and experiences in times of trouble which is the only season to make use of them 2. In the hour of temptation and hard conflicts with doubts and corruptions when we are sensible of the power of sin and how difficult it is to remove it out of the heart we are apt to say as David after all his experiences I shall one day perish by the hand of Saul 1 Sam. 27. 1. and many times out of distrust give over the combate Oh then remember now you are preserved in Christ and that nothing shall separate as Sarcerius came to Camerarius his wife when she had been exercised with a long and tedious conflict and read to her the latter end of the eighth of the Romans she brake out in triumph using Pauls words Nay in all these things we are more then Conquerors Oh Christians neither sin nor Devil nor world can divide you from Christ for he did not only tread down Satan but under your feet 3. In times of great danger and defection either through error and persecution as Saunders trembled to think of the fire especially when others fall fearfully who were before us in knowledg and profession of zeal and piety when the first become last when glorious Luminaries are eclipsed and leave their orb and station as the Martyrs were troubled to hear of the revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell there was a great shaking 2 Tim. 2. 18. But the foundation of the Lord standeth sure c. that 's the comfort the Apostle opposeth in such a case 4. In times of disheartening because of the difficulties of Religion when the use of means groweth troublesom to quicken you in your Christian course think of the unchangeableness of Gods love all graces rise according to the proportion and
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety
of grace and mercy to us and we lay down cur enmity against God he is gracious to us and we love and serve him only observe that God beginneth first though he the wronged party he was reconciling And mark again 't is in Christ to shew 't is sure Those that are reconciled to men are still in â—mbrage and suspition with them they that have once been enemies they may be again therefore they do not return to perfect grace When the wound is cured the scars remain But our reconciliation with God 't is like the sodering of a vessel which is strongest in the crack or as a leg broken if well set it is the stronger so are vve upon firmer terms then vve vvere in innocency there vvas a possibility of being at odds vvith God vvhich is novv taken avvay 4. God being reconciled in Christ all things else are at peace with us For his League vvith us is offensive and defensive My horses are as thy horses and my chariots as thy chariots God and all his Confederates are in the League or rather God and all his Subjects as a Prince doth not only contract for his person but his subjects and estates Angels are at peace vvith us in stead of being Instruments of Vengeance they become ministring Spirits Heb. 1. 14. A Christian hath an invisible guard Satan is sensible of it though vve be not he saith of Job Thou hast hedged him round about Gods heirs are vvell attended Angels vvait upon them at Christs direction Other creatures serve us as if they vvere in League and Covenant vvith us Stars Winds Seas Beasts Job 5. 23. Thou shalt be in league with the stones of the field and the beasts shall be at peace with thee They are included in Gods League vvhich is as much as if there vvere an express Covenant betvveen us and them that they shall not do us harm they are at the beck of Providence and therefore so far as it conduceth to our good at our service So Hosea 2. 18. I will make a Covenant for them with the beasts of the field and the fowls of the Heaven c. So for men they are wolves one to another yet God can change them The Gospel civillizeth and pulleth the beast out of mens bosoms vvhere it vvorketh least see Isai 11. 7 8 9. The hearts of men are in Gods hands he can either destroy their persons or restrain their rage or turn out their respects to you When a mans ways please the Lord he maketh his enemies to be at peace with him Prov. 16. 17. We think to carry all by force and violence many times but obedience to God is the best vvay to gain the respects of men as a key openeth a door sooner then an Iron bar If you be in vvith God you stop enmity and strife at the Fountain head So for peace with the Saints Jesus Christ breaketh down the partition wall Ephes 2. 16 17 18. removeth prejudices and jealousies changeth interests cleareth up truths and by his Spirit meekeneth their hearts that they be at one Surely his Blood is the best cement and bond of friendship Christ hath called us into a Body that there might be peace in the Church Col. 3. 15. Brothers have defaced the feelings of Nature but fellow-members are wont to care one for another Peace with fellow Saints was his dying charge his legacy John 14. 27. his prayer John 17. and his constant care now he is in Heaven Then for peace with our selves Sin rendeth and teereth a ma from himself it maketh a mutiny in his own heart Rom. 2. 15. thoughts accusing and excusing by turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man and his conscience are at odds and a man and his affections Now we being reconciled to God the foundation is layd for peace of Conscience that we and our hearts may talk together as loving friends without scolding without reproaching And then Grace giveth us a calm and contented spirit which easeth us of a great deal of trouble for a discontented man is his own burden We need the peace of God not only in our consciences but to bear rule in our hearts Col. 3. 16. that we may refer all matters to Gods disposal Psal 4. 8. 5. Though all things are at peace with us yet some troubles are left for our exercise but not for our hurt and destruction The peace of God 't is a very riddle Phil. 4. 7. It passeth all understanding To sense who more wretched then Gods children hated reviled persecuted afflicted How are they are at peace with God and all his creatures I answer The priviledges of Christs Kingdom are spiritual what ever troubleth the Saints nothing can harm them 1 Pet. 3. 13. they may harm the man but not the Christian All things are at peace vvith them because they are at the disposal of a wise and gracious Providence and cannot do hurt to the better part they vvork for good Death is at peace vvith them vvhich doth the greatest hurt to the body Ask old Simeon and he 'l tell you so Luke 2. 29. Lord now lettest thou thy servant depart in peace c. They are sent for by their friend the King of fears is a grim messenger but they knovv his errand and therefore are not afraid 6. In Heaven there is a perfect Peace In the nevv Jerusalem all is quiet 'T is just with God to give you that are troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest 2 Thes 1. 7. And there is a rest that remaineth for the children of God Heb. 4. 9. there vve rest both from our sorrows and our labours there is no trouble nor affliction more all priviledges are at the height no more apprehensions of Gods Wrath fears of death there vve are not only free from hurt but danger our exercise is at end there vve do immediately behold the Kings face vvhich is not granted us here novv vve are in Absaloms condition pardoned reconciled but cannot see the Kings face So much for the nature of this Peace and the Observations that open it to you Let us novv apply all If Peace be such an excellent Blessing and a main priviledg of the Gospel then it puts us upon tryal Are vve at peace vvith God through Christ If it be so then 1. Enmity is layd aside Gods enemies vvill be yours and yours vvill be Gods otherwise what peace What do we talk of peace with God as long as we are in league with Gods enemy What peace as long as the whoredoms of thy mother Jezabel are so many Our League with God is defensive and offensive There is a war with Satan if we be at peace with God The spiritual conflict is the best evidence we have of our unity with God With the wicked God is at open war There is no peace c. Isai 57. 20. The Devil may be at a secret peace with them but God is at distance and abhorreth all communion
eternity to the everlasting enjoyment of the same inheritance those obligations which last onely for this world cannot be so firme a tye 3. The next Objection is How can God call upon them to beleeve whom he hath passed by in the Counsels of his Will and intendeth never to give them grace without which they cannot beleeve I Answer God may require men to beleeve though he never intended to give them faith for there is a great deal of difference between his Decree and his Law his Law sheweth what must be his Decree what shall be God never said all shall beleeve but he hath said the contrary 2 Thes 3. 2. but all must beleeve that he hath said again and again the Gospel doth not signifie this or that man shall be saved but Whosoever beleeveth shall be saved as truly as it can be said to John or Thomas or any elect person If you do not beleeve you shall be damned so surely may it be said to a Reprobate to Judas or any other If you beleeve you shall be saved if the Reprobate have a like favour with the Elect in the general offer of grace they are left without excuse the tender being so great and so far the same unto both though the Elects receiving be the effect of specia grace yet the Reprobates rejecting is without excause he voluntarily turnig back upon his own mercies So much briefly for the vindication of this Doctrine 4. Let me now apply it 1. Let the Elect so much the more admire Gods love to them because that some are passed by your mercies are not every ones mercies Gods ayme herein was to commend his mercy to the Vessels of mercy Rom. 9. 23. If he had passed us by we could not have blamed his love if he had punished us eternally we could not have blamed his justice consider God hath as much interest in them as in you All souls are mine saith the Lord Ezek. 18. 4. he was their Creator as well as yours and we are all in our blood involved in the same condemnation he saw as much of original sin in you as in them we lay in the same polluted Mass Oh that free grace should make such a difference He had as much reason to chuse Judas and Simon Magus as you was not Esau Jacobs Brother Mal. 1. 2. in all points alike but only in Gods choise when men chuse 't is for worth who would chuse crooked timber to make Vessels of honour yet thus doth the Lord single out the worst and most depraved natures to form them into a people for himself how sensibly many times did God make a distinction between you and others in the same Ordinance One is taken and another left and one is taken to grace and another left to perish in his own ways others it may be were hardened by the same Sermon by which you were converted Oh how ravishing is the sight of Gods love in election and the distinct courses of his providence 2. To press us to diligence To make our Election sure that we may be out of the fear of being in the number of Reprobates the great question that concerneth the comfort of thy soul is Whether thou be ordained to eternal Life or no Now if thou beest negligent and careless and refuseth to use the means of salvation the case is decided though little to thy comfort thou judgest thy self to be unworthy of eternal life Acts 13. 48. A lazy carnal careless man doth but provide matter of despair for himself there are some steps to the accomplishment of the Decree of Reprobation As sottish obstinacy against the counsels of the word a being given up to the spirit of error a constant neglect of means an hardening of our selves in the abuse of grace c. all these are black marks a man may recover but your soul is nigh to death therefore beware lest thou be found one of them who by sin are ordained to come to judgement Elyes Sons hearkened not to the Counsel of their Father because the Lord had a mind to slay them 3. We are now come to that part of the description ungodly men The word signifyeth without worship and is sometimes applyed to Heathens and men that live without the knowledge and worship of the true God at other times to wicked men that acknowledge the true God but walke unsuitably to their knowledge and profession that we may find out who are these men let us see what is ungodliness a sin much spoken of but little known the word as I said signifyeth without worship Worship is the chiefest and most solemn respect of the creature to God and therefore 't is put for the whole subjection and obedience that we owe to him and when any part of that service respect or honour is denyed or withheld we are guilty of ungodlyness That Pagans and men out of the Church are signifyed by the term ungodly appeareth by 1 Pet. 4. 18. If judgement begin at the House of God where shall the wicked and ungodly appear where the ungodly are plainly opposed to the House of God Again the unjustifyed estate is expressed by ungodlyness as the Apostle when he speaketh of the justifying of Abraham and David he gave the Lord his Title Rom 4. 5. God that justifyeth the ungodly and so Christ is said to dye for the ungodly Rom. 5. 9. The reason of which expression is because the people of the Jews were divided into three ranks or sorts there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or to keep their own terms there were Reshagnim the wicked or violent and Tsidikim the just and Chasidim the good or the bountiful now saith the Apostle scarcely for a righteous man would one dye that is for a man of a rigid innocency but for the good man that is the bountiful the useful a man would even dare to dye but Christ dyed for us when we were Reshagnim sinners enemies c. Again more especially ungodliness implyeth the transgression of the first Table as Rom. 1. 18. where all sin is distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodliness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness ungodliness in respect of duty to God and unrighteousness in respect of the duty to men and also where sin is distinguished into ungodliness and wordly lusts Tit. 2. 12. So that it chiefly signifyeth that part of sin whereby we rob God of his honour respect and service established by the first Table and it may be described to be a not giving God his right or due honour To clear it further let me tell you that there are four Notions which are the ground of all Religion 1. That God is and is One. 2. That God is none of those things that are seen but something more excellent 3. That God hath a care of humane affairs and judgeth with equity 4. That the same God is
a Priest sinfull creatures therefore sanctification miserable creatures liable to deach and hell therefore redempâ—ion and both these as a King 't was necessary that the way of our salvation should be opened effected and applyed therefore did Christ first come from heaven as a Prophet to preach the Gospel and then offer up himself through the eternal Spirit as a Priest and last of all seise upon the Mediatorial throne as King of the Church Well then if our blindnesse and ignorance troubleth us let us make use of Christs Prophetical Office that he may teach us the whole counsel of God if we are haunted by troubles and the accusations of our own conscience let us sprinkle our hearts with the blood of our high Priest that they may be pacified if we have any desire to be granted let us make use of his intercession if we be discouraged by our own weaknesse and the power of our spiritual enemies let us run for protection to our King through whom the Saints are more then Conquerors 2. It noteth the Authority upon which his Office is founded he was annointed thereto by God the Father who in the work of Redemption is represented as the offended party and supream Judge and so 't is a great comfort to us that Christ is a Mediatour of Gods chusing when Moses interposed of his own accord he was refused blot me out of thy book no saith the Lord The soul that sinneth him will I blot out of my Book but now Jesus Christ took not this honour upon him but was called of God thereunto 't was the will of the Father so that when we come to God though we cannot say he is mine yet we can say Lord he is thine a Saviour of thy setting up thou hast Authorized him and wilt own thine own way c. Once more observe which indeed is a point that lyeth full in the eye of the Text That Jesus Christ the master of the world and Lord of the Church is true God For 't is said here denying the onely Lord God and our Lord Jesus Christ It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common and appearing abroad with so bold a forehead heretofore it was a grievous abhominaâ—ion to the children of God when such a thought rushed into their minds but now some promote it as a settled oppinion 't is Satans policy to loosen a corner stone though he cannot wholly pull it out he striveth all that he can to make the main Articles of Religion seem at least questionable But Christians be not shaken in minde the foundation of the Lord standeth sure I confess I should wholly omit such disputes in fundamental Articles we shouldnot allow a scruple Thou shalt not enquire after their Gods Deut. 12. 30. But when such conceits are not onely Sathanical injections but mens settled opinions 't is good to establish the heart in such principles as this is that Christ is God appeareth by express Scripture where he is called thâ— true God 1 John 5. 20. the great God Tit. 2. 13. to shew that he is not a God Inferiour to the Father but equal in power and glory and that not by courtesie and grant but by Nature So he is called the Mighty God the everlasting father Isa 9. 6. and God over all Rom. 9. 6. proofs so evident and pregnant that they need no illustration and that he is a God equal to the Father appeareth also by express Texts of Scripture Phil. 2. 6. He was in the form of God and thought it no robbery to be equal with God and Col. 2. 9. in him dwelleth the fulness of the God-head bodily the Saints are made partakers of the Divine nature 2 Pet. 1. 5. but in him the whole God-head dwelt personally and all this was no usurpation of a mothers right the Jews would have stoned him because he said God was his Father making himself equal with God therefore he meant it not in an ordinary sense and indeed if he be a God he is a God by Nature for God will not give his glory to another Again God he must needs be if you consider the work he ought to do the work of the Mediator could be dispatched by no inferiour agent as Prophet he was to be greater then all other Prophets and Apostles for the great Doctor of the Church ought to be Authentick a Law-giver from whose sentence there is no appeal A Lord in his own house Heb. 3 6 one to whom Moses was but a servant for to him he gave the Law Heb. 12. 29. One that is to be a Founâ—ain of wisdom to all the Elect 1 Cor. 1. 30. One that must not onely teach but give eyes to see and ears to hear and an heart to learn consider him as a King a finite power cannot break the force of enemies pour out the spirit raise the dead bestow grace and glory and become an original fountain of life to all the Elect all these things are proper to God the glory which he will not give to another Consider him as a Priest and there is two Acts Oblation and Intercession and still you will finde that he must be God for his Oblation he must be one that could offer up himself Heb. 9. 14. and therefore must have power over his own life Iohn 10. 18. to lay it down and take it up which no creature hath And he must offer himself one for all 2 Cor. 5. 15. the person that suffered was to be infinite as good and better then all theirs that should have suffered as they said to David thou art better then a thousand of us and this suffering was to be but once now the wages of sin are eternal death something there must be to compensate the eternity of the punishment and nothing could counterpose eternity but the infiniteness and excellency of Christs person as a payment in Gold taketh up less room then a payment in silver but the value is aâ— much 't was necessary that he should overcome the punishment for if he were always suffering we could have no assureance that God were satisfied and the end was to expiate sin nothing but an infinite Good could remedy so great an evil the person wronged is infinite so is the person suffering and then his death was not only to be a ransome but a price not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety to an ordinary creditor payeth the debt and freeth the debtor from bonds Christ was to bring us into grace and favour with God and to merit Heaven for us now for the other act of his Priesthood his Intercession so he was to know our persons and our wants and necessities as the high Priest had the names of the twelve Tribes on his Breast and shoulders Exod. 28. 12 29. and then he is to negotiate with God in the behalf of all
which we must use may be reduced to two hearts 1 Cautions 2 Directions 1. Cautions 1 Take heed of setting God a task Psalm 78. 20 Can the Lord prepare a Table in the Wildernesse c. so Matth. 26 40. if thou be the Son of God come down from the Crosse this is to go beyond the promise and to indent with God upon conditions of our own making so Matth. 4. if thou be the Son of God turn these Stones into Bread so when we prescribe to God in matter of allowance We would have God maintain us at such a rate be so fed so cloathed have so much by the year such Portions for our Children he that will be rich c. 1 Tim. 6. 9. God never undertook to give us meat for our lusts when we subject his Providence to our direction and prescribe what he shal do for our satisfaction we do but make a snare for our selves 2. Take heed of betraying faith by distrusting present means 't is an usual thing Luke 16. If one come from the dead they would beleeve if we had Oracles or Miracles or God did speak to us from Heaven as heretofore then we should not faulter in our trust as we now do but by this excuse you impeach the Scriptures Moses and the Prophets are a sufficient ground for saith and extraordinary means will not work on them upon whom ordinary do not prevail there were weaknesses then and so there will be whatsoever Dispensation God use Man is Man still they beleeved not though he opened the Clouds and commanded Manna from Heaven Ps 78. 23. 3. Take heed of â—ff's in principles of Faith Foundation stones if laid loose indanger the whole building take notice of the first hesitancy Gen. 3. Yea hath God said So Matth. 4. 3. If thou be the Son of God c. there was a plain Oracle from Heaven determining it a little before Thou art my beloved Son but the Divel would fain draw it to an IF 4. Beware of sin doubts are the fumes of sin like the vapours that come from a foul stomack uprightnesse begetteth serenity and clearnesse as in nature there is often a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular generation vapours beget showers and showers beget vapours so in moral and spiritual things there is such a circular generation unbelief maketh way for sin and sin for unbelief sin will weaken trust it cannot be otherwise shame and horrour and doubt these are the consequences of sin God never undertook to bear us out in the Divels work 2. Directions 1. Strengthen your Assent to the Word of God fire if well kindled will of it self burst out into a flame so assurance and comfort would more easily follow if there were a through and undoubted assent to the truths of the Word we take them up hand over head and then when a temptation commeth no wonder that the building tottereth when the foundation is so weak there are several degrees of assent conjecture which is but a lighter inclination of the mind to that which is probable opinion which is a stronger inclination to think that that which is represented is true but there is formido oppoâ—ti 't is mixed with hesitancy and doubts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak faith or firm adherence upon sufficient conviction yet doubts may arise and in time of temptation this degree of Assent may be overborn but above this there is a through certainty or assurance of understanding Col. 2. 2. We should never cease till we come to this 't is a great mistake to think that we need not look after the setling of our assent to the truths of the Word but take these for supposed but in an hour of temptation we are made sensible of our folly herein and if I am not mistaken much of our carelessenesse and unsetlednesse of life doth proceed from hence 2. In setling assent begin with natural principles and then go on to those which are spiritual and mystical As Gods Being and Gods Bounty in the everlasting rewards Heb. 11. 6. the necessity of purity and holinesse Heb. 12. 14. the fall and misery of the creature and then our redemption by Christ c. I observe the Apostles when they came to gain men to faith began with truths suited to their capacity and present understanding With the vulgar they evince Creation and Providence by arguments taken from showers of rain and the courses of nature Heb. 14. 16 17. with the Philosophers they urge the notions of a first cause and a first mover and those inclinations in nature towards an eternal good Acts 17. 3. Urge your hearts with the truths you assent too and work them upon your affections Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present and things to come If the Judgement Seat were fiâ—ed and the Books opened how would natural men tremble now faith should make it as present Heb. 11. 1. the Apostle â—aith I saw the dead small and great stand before the Lord c. Revel 20. 12. faith which is the evidence of things not seen should see it as if it were in being the light of faith differeth not from the light of Prophecy in regard of the certainty of the thing which is to come or the assured expectation of it the light of Prophecy requireth a special Revelation and differeth in degree from the light or sight of â—aith as it causeth rapture and exstatick motions but as to the seeing of things to come with certainty there they agreed well then if you would discern the strength or weaknesse of your faith observe how differently you are affected with what is present and what is future So also how differently you are â—ffected with things visible and things invisible with things temporal and eternal if upon easie terms you might have a good bargain for lands and riches how readily would men imbrace the offer for temporal profit what pains will they take but now in things of soul-concernment we are not alike affected which is an argument we do not beleeve them in all cases t is good to put spiritual things in a paralel temporal instance we are taught that wisdom Mal. 1. 8. Offer it now to the Governour c. would we do thus to an earthly Potentate as we do to God If an able potent friend promise help in troubles how are we cheared with it If God promise the same things we are little comforted if every offence that we commit were liable to the notice of man our punishment should be to hold our hand in scalding Lead for half an hour men would be more afraid to offend then now they are in the sight of God who knoweth all their thoughts and hath threatned eternal torment if the tasting of such a meat would bring present death who would be so fool-hardy as to meddle with it nay when a thing is but likely to do us hurt as
some meats in case of the Cholick Gout or Stone how cautious are we To conclude all let me give you Chrysostomes supposition for besides unbelief there is somewhat in the strength of evil inclination suppose a man mightily desirous of rest and sleep so that he can hardly hold open his eyes and there were an offer made him of free and undisturbed rest for one night but in case he gave way to it to be held under an hundred years torment would he venture and with so great an hazard gratifie his drowsie humour yet such is our fearlessenesse and security that we can run the hazard of eternal torment for a little carnal satisfaction if a man were sentenced to death and in danger of execution every moment would not he bestir himself and improve all his interest for a pardon we are all condâ—mned already but how few are solicitous to get a copy of their discharge 5. Bewail the relicks of unbelief Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence as Ps 42. 5. Why art thou so disquieted O my soul c. and Psal 77. 10. this is my infirmity 't is the duty of a gracious man to rebuke his fears to chide himself for admitting mistakes of Gods love suggestions of unbelief and disputes against the promises 7. Consider how willing Christ is to help you he carryeth home the stray lamb upon his own Shoulders rejoicing Luke 15. 5. how he prizeth the weak beginnings of faith smoaking Flax will he not quench Matth. 12. 20. taketh notice of the green Figs Cant. 2. with a mild condescension indulgeth our infirmities reach hither thy fingers Thomas John 20. This for the Cure of Vnbelief VER 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chains under darkness unto the judgement of the great day IN this Verse you have the second instance from the Apostate Angels who notwithstanding the dignity and heigth of their nature upon their rebellion were left to a dreadful punishment in this instance there is an argument not a pari as in the former verse but a majori ad minus not from a like case but from the greater to the less for if God spared not such creatures as by the grace of Creation were advanced to such an excellency of being certainly he will not spare us what ever Gospel priviledges we have if we walk unsuitably In these words observe 1. The Sin of the Angels they kept not their first estate 2. Their Punishment which is twofold 1. Present and felt 2. Future and decreed 1. Present which is also double 1. Paena damni their lesse they left their own habitation 2. Paena sâ—nsas their punishment of pain or senâ—e he hath reserved in everlasting Chains under darknesse 2. Future and Decreed unto the judgement of the great day Because I will not perplex the discourse by grasping at too much at one time I shall discusse each circumstance a part and in distinct explication I begin with the phrases implying their sin and fall And the Angels the expression is plural to noâ—e the great number of those which fell their first estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may be translated either their principality or their beginning and which is all one first estate if you translate it principallity it will well enough sute with the scope of the Apostle and the Angels are often called Principallities in Scripture because of their great power and excellent nature So Col. 1. 16. Thrones Dominions Principallities and Powers all which terms imply the dignity of the Angelical nature nay the Divels themselves because of that power and cunning which they still retain are called principallities Eph. 6. 12. We wrestle not against Flesh and Blood but against Principallities and Powers against the Rulers of the darknesse of this World If you translate it beginning or first estate it will more fully expresse the misery and fall of the Apostate Angels they being not onely departed from the excellency and pâ—wâ—r but from the integrity and righteousnesse wherein they were first created So that the point is that the Angels are fallen from the condition of their original excellency and integrity So Peter 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God spared not the Angels that sinned c. and John 8. 44. the Divel abode not in the truth because there is no truth in him that purity and integrity wherein they were created is there called truth because truth is the perfection of any rational creature and that holinesse which they had was onely to be kept up by the truth or right notions of God in opening this point I shall inquire 1 Whâ—â— was this 〈…〉 2. What was their sin or how they departed from it 3. How they came to sin 4. The number of them that fell 5. The Time I do confesse the Scriptures do speak somewhat sparingly of the nature or fall of Angels it being calculated chiefly for the use of man but some hints there are which we shal take notice of and improve not to satisfie curiosity but to serve profit 1. What is this first estate from which they are departed I answer their original condition of holinesse and happinesse every creature which the Lord made he saw it to be good much more the Angel whom God created for his own train and company they are called the Sons of God Job 38. 7. because they bore his Image and that in a more eminent degree then man as being wholly spiritual substances just holy pure in all qualities representing God their father 't is said of man thou hast made him little lower than the Angels Psal 8. 5. when man was at his best there was an inferiority the image of God was given to us in a lesse degree although we were placed above all visible creatures yet then the Angels we were a little lower that they were excellent appeareth in that the Angelical obedience is made the pattern of ours Matth. 6. 10. And our happinesse in heaven is expressed by the condition of their nature Matth. 22. 30. They are as the Angels of God in Heaven yea 't is notable that when the Scriptures would expresse any excellency they use to say 't is fit for Angels thus Manna is called Angels food not as if they needed food spirits are not capable of corporal refreshments but if so high a creature should need food he could have no better So the tongue of Angels 1 Cor. 13. 1. that is with a tongue becomming creatures of so perfect an understanding but you will say these expressions are meant of the good Angels I answer that at their first creation they had the same common nature and excellency as appeareth by the name of Thrones Dominions and Powers which they yet retain in common with the good Angels yea and by that power wisedom and knowledge which is yet left
there what mutual embraces and endearments passe between them So acquaint your selves with Christ aforehand Job 22 common acquaintance with them in external worship will not serve the turn Luk 13. 27. We have eaten and drunk in thy presence and heard thee in our streets and yet Christ saith I know you not there must be an holy intimacy and sweet experience of him you must know him in the spirit 4. By holy conversation both as to the matter and end of it For the great end of this day is that grace may be glorious other things are honoured in the world as power and strength and cunning and civil endowments but then eminency in grace cometh to be crowned 2. Pâ—â— 3. 12. We that look for such things what manner of persons ought we to be in all holinesse and gâ—dlinesse of conversation There are two words there used holinesse and godlynesse the one relateth to the matter of our actions that we should do things good and just and pure The other to our end and aime we must do all this as in and to the Lord making him the supream end of all that we do 5. We may press you to heavenliness in your choice where lieth your Treasure If the enjoyment of the world be your chiefest good that will be of no use to you in that day in a disdain to our choice all worldly things are burnt before our eyes but if your happiness lieth in heaven thither you are going to take full possession of it at the last day wicked men cannot murmer Gods judgements are but their own choice if the Goates be placed on the left hand and the Sheep on the right 'T is but according to their proposterous affections here in the world Prov. 3. 16. Length of dayes are in her right hand and in her left hand riches and honour Eternity is the right hand blessing Now if you despise a blessed eternity in comparison of those left hand blessing riches and honour no wonder that your own measure is recompenâ—ed into your bosomes 6. Love the breathren This is the great day when all the Saints meet together and how can we expect to meet with them with comfort if we should not love them 1 Iohn 4. 16 17. There we shall have boldness c. It will be a joyful meeting when those whom we have loved prayed for fasted with and if necessity did require relieved shall then be found in such esteem and honour 7. Mercifulness to the poor see Matth. 25. 35. 36. with 42. and 43. verses Christ hath told us aforehand what questions he will ask when he cometh have you fed have you visited have you cloathed c. 'T is good that we should be prepared of an Answer 8. Faithfulness it Gods ordinances and the matters of his house Our Lord is gone but he will come again to take an account how matters have been managed during his absence the usual period which is fixed to Ordinances is the Lords comming to judgement 1 Cor. 11. 26. Ye do shew forth the Lords death till he come And 1 Tim. 6. 14. Keept his Commandment without spot until the appearing of the Lord Iesus Christ He hath left his Ordinance in his Church as a pledge of his coming and to keep the great promise still afoot therefore above all things they should be kept pure and uncorrupt Vers 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire IN this verse is the third example fitly suited to the former the Angels had the blessings of Heaven the Israelites of the Church and Sodom of the World But the Angels upon their Apostasie lost Heaven the murmuring Israelites were shut out of Canaan and the Sodomites were together with their fruitful soil and pleasant land destroyed you see Heaven mercies and Churth mercies and World mercies are all forfeited by the Creatures ingratitude This last instance is propounded as the first part of a similitude the reddition of which is in the next verse In the words observe 1. The places or people judged Sodom and Gomorrah and the Cities round about them in like manner those two Cities are onely mentioned here as also Gen. 19. 14. because the principal in Hosea 11. 8. two others are onely mentioned Admah and Zeboim but Deut. 29. 23. all four are mentioned the whole land is brimstone salt and burning like the overthrow of Sodome and Gomorrah Admah and Zeboim which the Lord overthrew in his anger and in his wrath Now the Cities are mentioned rather then the Persons to note the utter destruction of the places together with the inhabitants for that clause the Cities about them in like manner in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for them is in the masculine gender whereas Cities the next Antecedent is in the feminine therefore some refers it to the remote Antecedent the Angels and Israelites as they were punished so Sodom and those Cities in like manner So Junius but I suppose because Cities doth not only imply the places but the inhabitants therefore the masculine gender was used by the Apostle 2. Their sin is specified giving themselves over to fornication and going after strange flesh Here are two great sins charged upon them 1. The first is giving themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is unusual and therefore diversly rendred One translation defiles themselves with fornication the vulgar â—x fornicatae as noting the strangeness and abhominablenesse of their lust but that is implyed in the next expression our translation fitly rendereth it by such a phrase as signifieth their excesse and vehement addictedness to unclean practices 2. The next fin is going after strange flesh 'T is a modest and covert expression implying their monstrous and unlawful lusts contrary to the course and institution of nature a filâ—hinesse scarse to be named from them called Sodomies the Apostle Paul expresseth it thus Rom 1. 27. Leaving the natural use of the Woman tkey bâ—â—ned in their lust â—ne tâ—wards another men with men working that which is unsceâ—ly 'T is called here strange flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other flesh as being other then what nature hath appointed or because 't is impossible that man and man in that execrable Act should make one flesh as man and woman do 3. Their judgement is set down suffering the vengeance of eternal fire Sodom we know and the Cities round about it were consumed by fire and brimstone rained down from Heaven which though a dreadful was but a temoral fire in what sense doth the Apostle call it here eternal life some to mollifie the seeming austerity of the phrase read thus were made an example of eternal fire suffering vengeance that is in that judgement which was executed upon them God would give the world a Type and Figure of Hell
3. Again after conversion they watch over us in duty and danger and temptations in duties where Satan is most busie to hinder Zech. 3. 1. they are most helpful the Angels are in the Assemblies of the faithful 1 Cor. 11. 10. So in dangers when Peter was in prison God sendeth him an Angel to bring him out Acts 12. Ruffinus speaketh of a young man a Martyr on the Rack that had his face wiped by an Angel and refreshed by him in the midst of his pains nay in casual dangers which we cannot foresee and prevent Psal 91. 12. He shall give his Angels charge over thee that thou dash not thy foot against a stone so in Temptations Mat. 4. 11. they ministred to Christ when he was tempted by the Devil they came to shew how God will deal with his people in like cases Once more they are with us to comfort us in death in the midst of his Agonies the Lord Jesus was comforted and refreshed by an Angel Luke 22. 43. so they are with the faithful helping and easing them in their sicknesses After death they carry our souls to Heaven as Lazarus was carryed into Abrahams bosome Luke 16. 22. Though the body had not the honour of a pompous burial yet the soul is solemnly conveyed by Angels and gathered up into the communion of the souls of just men made perfect as Christ himself also ascended into Heaven in the company of Angels Acts 1. Once more after death they guard our bodies in the Grave as the Angels guarded Christs Sepulchre Mat. 28. 2 3 4. God did set his Guards as well as well as the High-Priests Their last Ministry and service about the faithful is to gather up their bodies at the last day They shall gather up the Elect from the four winds Mat. 24. 31 and then their Office and charge ceaseth 9. This Tutelage is ever administred according to Gods pleasure Psal 103. 21. Ye Ministers of his that do his pleasure not their own not ours but his pleasure the help of Angels is more powerful but no more absolute then the help of other means for it dependeth still on the will of God as all other means of defence and outward support do their imployment is to attend us and serve us according to the Lords direction Let us now apply what hath been spoken First It serveth for Information to shew us 1. The care of God for the Elect He ingageth his own power for our preservation as also the Mediation of Christ the conduct of the Spirit and the Ministry of Angels In Zech. 1. you have a Schem of providence the man that stood among the Mirtle Trees sent the Angels too and fro throughout the earth and then they come and give him an account of what passeth in the world The Man is Jesus Christ who to pre-figure his Incarnation is thus represented and he hath all the Angels at his command to send them forth as the condition of his Church requireth and they as his Intelligencers and Agents are to bring him notice how all affairs and matters pass in the world Thus doth the Lord set forth himself to our capacity and that we who are used to means may the better believe in him 2. The Condiscention and humility of the Angels they rejoice in names of service more then in names of honour and will perform Offices of respect to the meanest Creatures an Angel cloathed with light and glory would come to the Shepherds and do not refuse at Christs direction to wait upon those who are despised and rejected of men 3. It informeth us of their mankindness which shameth our envy their love is great to mankind and are affectionately desireous of our good and therefore decline no Office of love and service to us they rejoiced when the world was created as a dwelling place for man Job 38. 7. And again at the comming of Christ which was mans restoring Luke 2. 13. And so at the calling and conversion of a sinner Luke 15. 7. when we come to be possessed of our priviledges in Christ 4. It informeth us of the dignity of the Saints what a price doth the Lord and the holy Angels set upon the meanest Christian Gods own Court is their Guard certainly a godly man though of the meanest calling should not be contemptible there is somewhat in holiness more then the world seeth some worth in it or else God would not set such a Guard upon it a Guard so full of state and strength 't was a mighty favour for Mordicai to have a Courtier of a great King to wait upon him for one hour We have Angels that still attend and wait for our good 5. It informeth us of the obedience of the Angels in the lowest services God saith go and they go though it be to wait upon poor and mean Creatures we usually dispute commands when we should practice them and stick at duties that have any thing of abasement and self-denyal in them in the Lords Prayer we are brought to this pattern Mat. 6. Thy will be done in earth as it is in Heaven that is by the holy Angels it should be done by us with like readiness and submission No Office or employment that God calleth us to should be looked upon as too mean and base for us the Angels that excell in strength when God commandeth being willing to condiscend to the Guardianship of men Secondly It serveth for Exhortation to the children of God 1. To wait for the Angels help Do you keep in Gods ways and in your Callings and you shall have safety and defence when the Lord sees it fit for you remember you are a spectacle to God Men and Angels in all your actions tryals and sufferings and bear up with a confidence becoming Christians though you can do little as to the promotion of Christs interest What cannot God do by his Angels 2. To behave our selves as those that do expect this help not tempting God not grieving the Angels We should take heed how we carry our selves in regard of this honourable attendance our sins and vanity offendeth them as it doth God Let was a man of a mixt nature yet vexed with the impure conversation of the Sodomites 2 Pet. 2. 8. Angels are pure and holy Creatures that still abode in the truth pride lust and vanity is very offensive to them especially impurities and undecencies in Gods worship about which they have a special attendance therefore the Apostle bideth the women to cover their heads because of the Angels 1 Cor. 11. 10. their fashion being to come into the Congregation with loose dishevelled locks he mindeth them of the presence of the Angels We may use a like Argument to women to cover their naked Breasts now their immodesty is grown so impudent as to out-face the Ordinances of God 3. To observe this when 't is bestowed upon us The Angel of the Lord encampeth round about them that fear him and then Oh come
increase the Canon or rule of faith and manners even for our comfort and in Christs time Apostles were added to unvail the figures of the Law and deliver the Gospel more clearly and when once the Canon was setled and enough delivered to make us wise to salvation some were set apart by the constitution of Christ as Pastors and Teachers to explain and apply Scripture and though all the Saints be Kings and Priests to God yet the office ministerial must not be invaded for as spiritual Kingship is no warrant to disturb the Magistrate or to wrest the exercise of authority out of his hands so spiritual Priesthood doth not lay the Ministry in common but still there must be some set apart for that work if we grudge at the institution we repine at Christs bounty to us and in effect bid him take his gift to himself for in the day of his Royalty or Ascention he gave gifts to men some to be Apostles some Prophets some Pastors some Teachers c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient long since foretold Enoch prophesied of it yea the sentence of death pronounced in Paradise did imply it and the Lords messengers have ever urged the terrour of it many passages in Moses may be applied to this purpose Deut. 32. David clearly saith Psal 50. 22. I will set thy sins in order before thee now consider this ye that forget God lest I tear you in pieces and there be none to deliver So Solomon Eccles 11. 9. Remember that for all these things thou shalt come to judgement 'T were needless to tell you of Daniel Joel Malachy Christ Paul Peter John Jude still this truth was pressed in the Church nay the Lord was pleased to grant some intimation of it to the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fragments of the Sybils in Eusebius by the light of nature the Philosophers had some dark and uncertain guesses at such a thing Conscience is soon sensible of the truth of it as Felix trembled when it was mentioned Acts 24. the ancient judgements of drowning the world and burning Sodom were types and forerunners of it Well then entertain this doctrine with the more certainty verum quod primum that which is first is true we are secret Atheists can a man believe judgement to come that walloweth in sin and profaness Our actions are the best image and expression of our thoughts the Apostle saith the latter days shall yeild scoffers and mockers 2 Pet. 3. there may be Atheists in the Church but there are none in hell we deny and doubt of that at which the divels tremble if the Spirit Scripture Conscience Reason will not teach men there is no other way of learning but by feeling and experience Enoch prophesied the man that walked with God he could see the day of judgement though so far off Those that have most communion with God do most discern his mind Let a man walk humbly and closely with God and he is near not only the root of life but the fountain of light Psalm 25 14 The secret of the Lord is with them that fear him when the Disciples doubted of any thing they pointed to him whom Jesus loved and who leaned in Jesus bosom John 13. 21 22 23 23 those that are in Christs bosom know his mind well then if we would pry more deeply into the things of God walk humbly and closely with him there is a promise John 7. 17. He that will do the will of God shall know what doctrine is of God Pure souls are soonest enlightned and they discern most of the Lords counsel who are not darkned wits Lusts and Interests 5. From that Behâ—ld he speaketh of this day of the Lord as if it were instant and before their eyes We should always realâ—ize the day of the Lord and represent it to our thoughts as near at hand 'T is the work of faith to give things absent and at a distance a present being in the heart of a Believer Heb. 11. 1. Six thousand years agone Enoch said Behold he cometh 't is not for us to fix the seasons which the Father hath put in his own hands there may be much of snare and temptation in that therefore the Apostle Paul reproveth them that confidently gave it out that the day of the Lord was at hand 2 Thess 2 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly to come * Austin giveth a reason of it thus ne forte cum â—ransisset tempus tempus quo eum credebunt esse futurum de ipsa mercede fidei desperarent self they should question all when deceived in the time of their fore-setting which indeed experience hath verified In the year of Christ one thousand and one when many vain opinions and conceits of the end of the world were disappointed men began publikely to assert Mundus est incorruptibilis Bar. ad annum 1001. The faith of all truths is shaken by the disappointment of a rash confidence but though we are not punctually to state the time yet the thing being certein faith should represent it to the thoughts as actually present and we should live as if the Trumpet were always sounding in our ears and the Judge were sate and the books opened to put off the thought of that which will one day and within a short time come about is a spice of Atheisme Amos 6. 3. for things foretold in the Word should be as certain and have a like influence upon us as if they were already accomplished Behold the Lord is come 6. From that with ten thousand of his Saints When Christ cometh to judgement his Saints come to judge the world with him When the wicked are filled with amazement they come in Christs company partly that the world may know what shall be done to the men whom God will honour and that Christ may be admired in the glory he putteth upon them 2 Thess 1. 10 partly that Christ may make them partakers of the mediatory Kingdom therefore they are associated with him in judging the world Matth. 19. 28. their suffrage is required as approving the sentence of the Judge 2 Cor. 6. 2. partly for the greater sorrow of the wicked they shall be judged by mean men whom they once hated and persecuted Psal 49. 12. The upright shall have dominion over them in the morning that is of the resurrection they counted their lives madness and folly but now they are exalted partly to make amends for the perverse censures of worldly men now they are judged every day counted the off scowring and reproach of men but then the Lord will clear up their innocency and they shall sit as Justices with the Judge upon the Bench. Well then 1. Be Saints if you would have a Saints priviledge Fellons may be jovial in the Prison but they tremble at the Bar they are happiest that have joy and boldness at Christs appearance when
the better side Well then let your memories be as an Ark or Chest in which the Tables ore kept lay up a good stock of knowledge that you may have truths always fresh and present with you will be an help to prayer Eph. 6. 17 18 Take the sword of the spirit which is the word of God praying always c. a check to temptations to sin Psal 119. 9. I have hid thy word in my heart that I might not sin against thee a support in afflictions Heb. 12. 5. a remedy against errour John 14 26. The next Clause is the words spoken before The Prophesies of Scripture evince the truth of it things are there spoken long before they fall out not only before the event but before the causes or remorse tendencies to such an event wise men may guess when they see probabilities and foretel that which dependeth on natural causes the Devil can many times shrewdly interpret the predictions of the word but a certain precience of what is future and meerly in it self contingent is the prerogative of God Isa 41. 22. Let them foretel things to come c. this is done in the Scripture Cyrus is mentioned by name an hundred years before he was born Isai 25. 1. The birth of Josiah 300. years before it came to pass 1 King 13. 2. The building of Jericho 500. years before it was re-edified Josh 7. 26. with 1 King 16. 34. The great promise of Christ in Paradice accomplished a thousands of years afterward the people of the Jews were ever warned by Prophesie of the good or bad that befel them Scripture was to them not only an Authentick Register but an infallible prognostication these two signal providences of the rejeâ—ion of the Jews and the calling of the Gentiles were they not abundantly foretold and accordingly came to pass Can there be any compact here When the Jews were the keepers of the Oracles of God would they foyst in Prophesies against themselves Well then venture upon the truth of the word more than you have done God hath ever hitherto stood to his word rather then he would go back from it he would not only cast off his ancient people but send his own Son to suffer a shameful and an accursed death he that hath been faithful hither to is he like to fail at last I go on in the Text of the Apostle of our Lord Jesus That the words of the Apostles are the Rule of faith these were legati a latere sent from the side of Christ they had an extraordinary mission and call immediately from Christ as Christ from the Father John 17. 18 and John 20. 21. they had extraordinary gifts as infallibility quod hoc as to the work of an Apostle the power of working miracles c. and ordinary gifts in an extraordinary manner as tongues c. they were to write Scripture and to consign a Rule to the use of the Church in all ages This word of the Kingdom must be Preached till the end come Mat. 24. 14. and Christ prayed for no more then do believe through their word John 17. 20. and to them he said Matth 28. I am with you to the end of the world no other doctrine can we expect till we come to study Divinity in the Lambs face Once more these Apostles of the Lord were Paul and Peter 2 Tim. 3. 1 2 3 4 Peter 2 Pet. 3. 2 3. From whence Jude taketh many passages 'T is not unlawful to make use of the writings of other men Compare the fifteenth and sixteenth Chapters of Isaiah with the 48 of Jeremiah especially Isa 16. 8 9 10 11 verses with Jer. 48. 32 33 34 35 36. and you shall see how they agree almost word for word the gifts and labours of others are for our use not to â—eed laziness but to exercise industry in some cases if we speak iisdem paene literis syllabis as Melanchthon wished Divines would in the same words 't is not a fault in controversies and positive truths better make use of old words then coin nâ—w matter many now scoff at common truths as if Preachers did but talk like clocks one after another Doctrine cannot be varied a good scribe indeed must bring forth out of his Treasury things both new and old represent common things in a fresh savory way yet 't is not altogether unlawful to make use of the words of others where they are poinaunt and emphatical not lazily to go on in the tract but as improving their conceptions Yet again Jude an Apostle quoteth Apostles Daniel a Prophet read in the Prophesies of Jeremiah Dan. 9. 2. Peter was conversant in the Epistles of Paul 2 Pet. 3. 16. Paul himself had a care of the Parchments that is as some suppose the Volumes and Books of Scripture 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners but for the highest a study becomming the most eminently gifted there is a passage Psal 119. 75. Let those that fear thy name turn unto me those that have known thy testimonies that turning to him some understand of joyning with him in friendship and familiarity as certainly godly men by a secret inclination are moved to joyn one with another others make the end of turning to him to behold in him a pattern and example of the Lords grace but the Chaldee paraphrase thus turns to my Doctrine those that know let them come to know more Well then do not rest in the light you have and think that you are above these helps you may be further instructed and established if you had all knowledg there are affections to be wrought upon you may be quickned if not learn Ministers and those that abound in knowledg may be stirred up by the admonitions and exhortations of others Verse 18. How that they told you that there should be Mockers in the last time walking after their own ungodly lusts HOw that they told you he meaneth not in word but in writings they told the Church in general but the Apostle applyeth it to them places are every where 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29 30. in the last time The days when the Gospel was first Preached are so called in a double sense either with respect to the approaching judgements on the Jews 1 Iohn 2. 18. Little children now it is the last time the lease of our mercies was running out a pace so James telleth the carnal Jews Iames 5. 3. Ye have heaped up treasure for the last days when God was pulling down and plucking up they were scrâ—ping and hoarding up wealth and so became a greater prey to the destroyer 2. Or because then the last dispensation began which God would continue without change unto the worlds end Heb. 1. 2. He hath in these last days spoken to us by his Son the Lord hath now fully revealed his mind and the Doctrine of salvation is put into a settled
course never more to be altered But why do the Scriptures speak so much of Scoffers in the last time I Answer 1. Either by way of aggravation that there should be scoffers then when God had sealed Doctrine by the comming of his Son beyond which godly men did not desire a greater confirmation 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction more Mockers in the last time rather than another partly because the world was still continued notwithstanding the threatnings of its destruction 2 Pet. 3. 4. partly because the holy people were then devided Jews and Christians and times of division prove times of Atheism and scoffing partly because carnal hopes of a ten poral Messiah were dissappointed and by that means their assent was much weakned as to principles of faith mockers some think it imlyeth Seducers who by deluding do as it were make a mock of men but I suppose 't is rather taken properly for such as in the old Testament are termed scorners Prov. 9. or scoffers when men slight that of which themselves or others have had an high esteem they usually do it by scorning and scoffing thereby the more to deface all feelings of conscience if you enquire what they mocked at I Answer in general it seemeth to be the Lordship of Christ in particular the glorious exercise of it at the day of judgment Where is the promise of his comming 2 Pet. 3. 4. and therefore is Enochs Prophecy produced which foretelleth the Lords comming with ten thousands of his Saints and Hieron in Isa lib. 14. cap. 51. telleth us of a discourse between Peter and Simon magus against whose School and Sect our Apostle is supposed to write concerning the destruction of the world If God be good saith Simon why will he destroy that which is good if the world be bad how is God good that made it c. These Scorners are said to walk after their own ungodly lusts walking implyeth their setled course and daily custom of life and their lusts are called ungodly lusts partly to note the profane temper of their spirits and partly to distinguish them from the motions and lustings of the new nature The Notes are these 1. What is told to the Church in general we must apprehend it as told to us Paul telleth Timothy and Peter telleth the distressed strangers and Jude saith they told you So Heb. 12. 5. the exhortation speaketh to you c. As if the Hebrews were the persons to whom the Proverbs were directly written the Scriptures speak to every age every Church every person no less than to those to whom they were first directed well then it sheweth us how we should be affected in reading the word we should read it as a letter written by the hand of God from Heaven to us by name if an Angel should bring us a letter from Heaven certainly we would regard it the Bible is a Message sen from Heaven to acquaint us with the mind of God if we own the divine authority of it why do we regard it no more 2. We should not be troubled at what is foretold monsters expected are not wondered at expectation as it deflowreth any good thing that we expect so it fore armeth the mind against evil John 16. 4. these things I have told you that when the time shall come ye may remember I have told you why what good will that do Ans we are the better prepared to entertain evils when we expect them before they come and the evil to which the mind is accustomed seemeth the less again we have an experience of Gods truth in the prediction which will help us to believe and depend upon other promises finally it assureth us that the Lord hath a hand and a Counsell in all our troubles for hee told us of them before 3. That the Scriptures speak much of the evil of the latter times there is more knowledg and yet more sin and error knowledg where it is not sanctified puffeth up and maketh men curious and so they have an itch after novelties or else it maketh men wicked exasperating our evil affections and so none so bad as they that sin against light thence much of the error and profaneness in the latter dayes Again the latter dayes are as the bottom and sink that receiveth the dregs of foregoing ages and as the world groweth old it is much given to dreams and dotage Once more much division there will be and beâ—ting their fellow-servants Matth. 24. 29 much Libertinism instead of casting off ceremonies they will cast off O dinances and desire to be freed not only from the Popes Laws but the very Law of Christ Among other sins that are found in the latter times there will be many Scoffers Partly because in times of controversie men will lose all awe when truths are made questionable assent is weakened partly because in times of liberty men will gâ—ve vent to their thoughts partly because the scandals of professing Christians will make many turn Atheists partly because fabulous conceits concerning the coming and temporal Kingdom of Christ will make men question the whole doctrine of his coming Well then wonder not if you find many scoffing at the authority of the Scriptures God-head of Christ Day of Judgment the Ordinances Fasting and Prayer The latter age will yield such kind of men and 't is one of the arts of Sathan by his Instruments to make things of the saddest and most serious concernment to seem ridiculous that when once the awe of these blessed truths is weakened men may be more easily induced to cast off both the concernment and profession of them Mockers and Scoffers are usually the worst of sinners In the first Psalm there are three degrees of sinners mentioned and the highest rank are those that sit in the seat of sinners Psal 1. 1. the Sept. render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chair of pestilence these are the pests of mankind scorning commeth from custom in sinning and maketh way for freedom in sinning when Conscience is seared and men have lost not only restraints of grace but natural modesty then they they fall a scoffing aud when once they are turned scoffers nothing will reclaim them reproofs inrage them rebuke a Scorner and he will hate thee Prov. 9 8. yea none do the Divel so much service in preventing others as they if your feet have been taken in this snare of death extricate your selves betimes beg earnestly for the more grace there is some hope God inviteth Scorners Pro. 1. 22. Again observe Those that cast off the awe of the Lords coming will certainly give up themselves to bruitish lusts Those mockers that said where is the promise of his coming are said here to walk after their own lusts Nâ—gantes enim paenam nâ—gant disciplinam saith Tertullian de resurrect cap. 11. denying the Resurrection of the flesh they must needs be fleshly for therefore they denyed the
looked upon either â—â— as an account of his charge in effect he saith I have done the work for which thou hast sent me Christ is under an office and obligation of faithfulness he hath a trust of which he must give an account he is to take care of the persons of the Elect to justifie sanctifie and glorifie them in his own day now that it may appear that he is not unfaithful in his trust he doth present them to God as having fully done his work so that no doubt of his unwillingness to pardon or sanctifie or glorifie is in effect to charge unfaithfulness and disobedience upon him for Christ as Mediator is subordinate he is Gods 1 Cor. 3. 18 and 1 Cor. 11. 3. The head of Christ is God namely with respect to this office and charge so he is under God and to give an account to him he hath undertaken to make up all breaches between God and us as to the merit and satisfaction he gave an account a little before his going to Heaven John 17. 4. but as to the application to every party concerned he will give an account in the last day when he will present himself and all his flook saying Behold I and all the little ones which thou hast given me Heb. 2. 13 when all the Elect are gathered into one troop and company and not one wanting 2. As an act of delight and rejoycing in his own success that all that were given to him are now fit to be settled in their blessed and glorious estate Christ taketh a great deal of delight to see the proof and vertue of his death and that his blood is not shed in vain as a Minister taketh delight in those whom he hath gained to God what is our hope our joy our crown of rejoycing are not ye in the day of the Lord 1 Thess 2. 19. if we rejoyce thus in the fruit of our Ministerial labours surely Christ much more we have not such an interest in them as Christ hath and the main vertue came from his death and spirit 't is said Isa 53. 11. He shall see of the travel of his Soul and be satisfied that may be understood either of his fore-seeing from all eternity or of his actual seeing when the whole is accomplished if you understand it of his foreseeing the expression is not altogether alien from the point in hand when Christ foresaw the good success of the Gospel and what a company he should gain to himself in all ages he rejoyced at the thought ofit well saith he I will go down and suffer for poor creatures upon these tearms but rather I understand it of his sight of the thing when it is accomplished when he shall see his whole family together met in one Congregation now saith he I count my blood well bestowed my bitter agonie well recompenced these are my Crown and my rejoycing Look as the first person delighted in the fruits of his personal operation for so 't is said Exod. 31. 17. In six days God made Heaven and on the seventh day he rested and was refreshed he was refreshed not in point of weariness but delectation he rejoyced in the product of his wisdom power and goodness so Christ in the work of redemption when his death turneth to a good account he will delightfully present you to God as the proof of it These are those whom I have redeemed sanctified and kept c. 3. 'T is an Act of his love and recompence to the faithful they have owned him in the world and Christ wil own them before God men and Angels there is no Saint so mean but Christ will own him Luke 12. 8. The Son of man shall confess him c. Father this is one of mine as for his enemies Christ will see execution done upon them slay them before my face Luk. 14. 27. to his friends he will own them publickly and that 〈…〉 be honoured before the presence of his glory Well then see that you be of the number of those whom Christ will present to God if he hath purified you to himself Tit. 2. 14 he will present you to himself if you be set a part for God Psal 4. 3 you shall be brought to God the work is begun here privately 't is done at our deaths when the foul as soon as 't is out of the body is conveyed by Angels to Christ and by Christ to God and publikely and solemnly at the day of his coming then he presents the Elect as a prey snatch'd out of the teeth of Lyons but spiritually the foundation is laid when you dedicate your selves to God Rom. 12. 1. and walk so as Christ may own you with honour and credit in that great day if you be the scandal of his Ordinances the reproach of your profession can Christ glory in you then as a sample of the vertue of his death Surely no. Again observe That when Christ presenteth the Elect he will present them faultless that is both in respect of justification and sanctification this was intended before the world was Eph. 1. 4. he hath chosen us before the foundation of the world that we should be holy and without blame before him in Love but is not accomplished till then now we are humbled with many infirmities and sins but then presented holy unblameable and unreproveable in his sight Col. 1. 22. the work is undertaken by Christ and he will carry it on till it be compleat here the wedding garments are a making but then put on 1. The work must be begun here the foundation is laid as soon as we are converted unto God 1 Cor 6. 11. 2. This work increaseth daily more and more 1 Thess 5. 23. 24. we are not faultless but Christ will not rest till we be faultless he is sanctifying further and further that we may be blameless at his coming he will pursue the work close till it be done 3. 'T is so carried on for the present that our justification and sanctification may help one another the benefit of justification would be much lessened if our sanctification were compleat and our sanctification is carried on the more kindly because the benefit of justification needeth so often to be renewed and applyed to us 〈…〉 inherent righteousness were more perfect imputed righteousness would be less set by in this great imperfection under which we now are we are too apt to fetch all our peace and comfort from our own works to the great neglect of Christ and his righteousness therefore doth the Lord by little and little carry on the work of grace that by the continual sense of our defects and the often making use of Justification we may have the higher apprehensions of Gods Love in accepting us in Christ the reliques of sin trouble us as long as we are in the world and so the benefit is made new to us which otherwise would wax old and out of date and the benefit being made new