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
the first conversion of the Thessalonians he saith 1 Thes 1. 9. Ye know what manner of entring we had unto you The first approaches of Gods Power and Word to the Soul as they meet with more opposition so they cannot but be more sensible and leave a greater feeling upon us It were strange if an Almighty Power should work in us and we no way privy or conscious to it and all done as in our sleep to think so were to give security a soft pillow whereon to rest and to suffer men to go away with golden dreams though they feel no change in themselves pleasing themselves with the supposition of imaginary grace wrought without their privity and knowledg I would not press too hard upon any tender Conscience I do foresee the Objection that may be made namely That if Calling giveth such a sensible experience of the work of grace how cometh it then to pass that so few of Gods children have assurance or any sense of their conversion I answer 1. It is possible Gods Power may work in us and we not be sensible of it there is a difference between our outward and inward senses we may lose our spiritual feeling and inward sense doth not so clearly discern its object because of the way in which God conveyeth his power it is strong but sweet like the influences of the Heavens of a great efficacy but scarce discerned as there was a great power wrought in the Ephesians but they did not discern it so sufficiently Ephes 1. 18 19. 2. It is the fault of Gods children not to be sensible of the power that worketh in them sometimes it is their carelessness sometimes their peevishness Their carelessness in not observing the approaches of God and how he worketh and breaketh in upon their hearts in the Word so that the time of loves is not marked when it is present nor remembered when it is past As God said of Ephraim Hos 11. 3. When Ephraim was a child I taught him to go taking them by the arms but they knew it not that is did not observe it So God communicateth grace to his people giveth in help and supports but they observe it not Sometimes it is peevishness and perverseness of judgment sense of sin and many weaknesses like a thick cloud hinder their clear discerning God hath called them but they will not own and acknowledg it and so underrate their spiritual condition 3. God doth not call every one in a like violent and sensible manner some mens conversion is more gentle and silent whereas to others Christ cometh like a strong man armed and snatcheth them out of the fire some are drawn they know not how and love by a gentle blast sweetly and softly bloweth open the door Ere ever I was aware c. Cant. 6. 12. upon others the Spirit cometh like a mighty rushing wind and they are carryed to Christ as it were by the gates of Hell As in the natural birth some children are brought forth with more ease others with greater pains and throws so the new birth in some is without trouble and delay God opened the heart of Lydia we read of no more Acts 16. but others are brought in with more horror of Conscience extream sorrow and desperation God biddeth men put a difference Jude 22 23. so doth God himself 4. This different dispensation God useth according to his own pleasure no certain Rules can be given Sometimes they that have had good education have least terrors as being restrained from gross sins sometimes most terrors because they have withstood most means sometimes they that are called to the greatest services have most terrors that they may speak the more evil of sin because they have felt the bitterness of it sometimes it is quite otherwise those that are not called to such eminent service drink most deeply of this cup and taste the very dregs of sin and serve only as monuments of the power of Gods anger whereas others are spared and publique work serveth in stead of sorrow and trouble of Conscience Again sometimes men and women of the most excellent and acute understandings are most troubled as having the clearest apprehensions of the hainousness of sin and terribleness of wrath Again at other times it cometh from ignorance as fears arise in the dark and weak spirits are apt to be terrified sometimes these terrors fall on a strong body as best able to bear it sometimes on a weak the Devil taking advantage of the weakness of the body to raise disturbances in the mind Many times in hot and fiery natures their changes are sudden and carryed on in an extream way whereas soft natures whose motions are slower are gently and by degrees surprized they take impressions of grace insensibly Thus you see no certain Rules can be given only in the general we may observe That this different dispensation maketh the work of God in calling more or less sensible those that are brought in by the violent way and roughly must needs be sensible of that omnipotent pull by which their hearts are divorced from their corruptions and can discourse of the time the means and the manner and all the circumstances of their calling with exactness as Paul 2 Cor. 12. 2. I knew a man in Christ fourteen years ago c. Now every one cannot deliver a formal story nor tell you the exact method and successive operations of grace in conversion 5. Though there be a different dispensation used in calling yet there is enough to distinguish the uncalled from the called Partly because though Gods call be not discerned in the acts of it yet it may be discerned in the effects of it Conversion is evident if not in feeling yet in fruit Many works of Nature are for the convoy of them insensible but the effects appear Eccles 11. 5. We know not the way of the spirit nor how the bones grow in the womb We know not the manner point of time but yet the birth followeth They are not Christs that neither know how they are called nor can give any proof that they are called The blind man Ioh. 9. when they asked him How did he come to open thine eyes answered How he did it I cannot tell but this one thing I know that whereas I was blind I nâ—w see Early or late the Soul will give this testimony How I got him I cannot tell but I am glad I find he is here Partly because where conversion and calling is carryed on more tacitly or silently there will be something felt and found in them there is at least an anxiousness about their everlasting estate Every Soul doth not walk in the region of the shadow of death but every Soul first or last is brought to What shall I do which is usually upon some secret or open sin into which God suffereth them to fall against Conscience there will be care though not horror and solicitousness though not utter despair No Soul
be cleansed as to sanctifie signifieth to separate so there is a difference between them and others and as it signifieth to cleanse so there is a difference between them and themselves They differ from others because they are a people set apart to act and live for God they trade for God eat for God drink for God more or less all is for Gods glory and so are a distinct company from the men of the world who are meerly swayed by their own interests a company that meerly act for themselves in all that they do And then there is a difference between them and themselves for Sanctification is the cleansing of a thing that was once filthy 1 Cor. 6. 11. Such were some of you but now ye are washed but now ye are sanctified in the Name of the Lord Iesus and by the Spirit of our God they are not the same men they were before We all come into the world polluted with the stain of sin which is purged and done away by degrees and at death wholly and never before When Christ cometh to bring us to God as the fruits of his Purchase then we are without spot and blemish Ephes 5. 26. The Papists cavil â—â—â— trifle when they argue from that place that either we must grant a perfection in this life or a purgation after death or how else cometh the Soul to be without spot and blemish I answer That place asserts the thing to the comfort of the Elect that once they shall get rid of the filthy spots of sin but for the time most probably in the moment of expiring As the Soul in the very moment wherein it is joyned to the body becometh sinful so in the moment wherein it leaveth the body 't is sanctified and presented by Christ to God as many pious Souls breathe out their last with the profession of this hope Then we shall be cleansed indeed now the work is in fieri 't is a doing The work of grace for the present consists in rubbing away the old filth and weakening original corruption more and more as also in washing off the new defilement which we contract every day by conversing in the world See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himself but after his return by treading on the ground again staineth his feet and needeth another washing of his feet at least So by conversing in the world there are stains and spots contracted which must always be washed off by dayly repentance besides our general bathing at first conversion or regeneration I have no more to say to this cleansing work but only this That it is not meerly like the washing off of spots but like the purging of sick matter or ill humors out of the body it is a work done with much reluctation of corrupt nature and therefore it is expressed by subduing our iniquities Micab 7. 19. In outward filthiness there is no actual resistance as there is in sin But to speak now of the positive work or the decking and adorning the Soul with grace As the Priests under the Law when they came to minister before the Lord were not only washed in the great Lavor but adorned with gorgeous apparel So to be sanctified is more then to be purified for besides the expulsion of sin there is an infusion of grace a disposition wrought clean contrary to what we had before therefore called a new heart and a new spirit see Ezek. 36. 25 26 27. from whence also there sloweth newness of life and conversation there is a new heart or conformity to Gods Nature and a new life or conformity to Gods Will The pattern of that Sanctification which is wrought in the heart is Gods Nature or Image 2 Pet. 1. 4. Ephes 4. 24. and the pattern of that Sanctification which is wrought in the life is Gods Law or revealed Will 1 Thef 4. 3. the one is our haâ—iâ—â—al holiness and the other our actual 1. For habitual Sanctification or that which is wrought in the heart I observe that it is through but not full there must be all grace and every faculty must be adorned with grace â—â— Thes 5. 23. The very God of peace sanctifie you wholly I pray God your whole spirit soul and body be preserved blameless until the coming of Iesus Christ All of man is made up of spirit soul and body that is the Theological distinction of the faculties the spirit that is the more rational and Angelical part of the soul understanding conscience will â—â—â—â—d then there is soul the lower part the more brutish and sensual affections and desires and then body the outward man the instrument of soul which needeth to be sanctified that is kept in a good order and frame that it may not rebel or disobey the motions of the better part You see then every faculty must be seasoned with the new nature this leaven must get into the whole lump the mind memory conscience will desires delights all must be brought into conformity to the Image of God And as every faculty must be sanctified so there must be every grace In Conversion there is introduced into the Soul a stock of truth and a frame of grace called in other terms the anointing 1 Iohn 2. 27. and the seed of God 1. Iohn 3. 1â— There is a stock of truth brought into the understanding to season that not that every one that is regenerate doth actually know all truths but there is a saving light and knowledg of things necessary they see enough to avoyd courses of damnation and to cleave to the ways of God and there is an inquisitiveness after truths and a suitableness to them when they are revealed they are teachable though actually ignorant there is something in their hearts that carryeth a cognation and proportion to every truth and claimeth kin of it when ever it is revealed And then there is a frame of grace for the mind is not only inlightened but the will and affections are sanctified and the heart inclined to choose the ways of God and to obey him when ever occasion is offered The habits of all grace are brought into the heart by Regeneration as original â—in containeth the seeds and habits of all sin though there be not explicite workings of all graces at that time yet they are introduced and make up one sincere bent of the Soul towards God called holiness in truth Eph. 4. 24. Thus you see the new creature doth not come out maimed the person sanctified hath all the parts of a new man not one member is wanting But now though this Sanctification be through yet it is not full and compleat for degrees every part is sanctified but every part is not wholly sanctified In the most gracious there is a double principle Hell and Heaven Adam and Iesus the flesh and the spirit the Law of the members and the Law of the mind such a medley and composition
with them Christ is called the Prince of Peace Isai 9. 6. but 't is to those that submit to his Government to his Subjects he saith Take my yoke upon you and ye shall find rest Mat. 11. 29. We are not in a capacity to receive this Blessing till we take an oath of allegiance to Christ and continue in obedience to him 2. The next Note is delight in communion with God Job 22. Acquaint thy self with him and be at peace A man that is at peace with God will be often in his company Bondage and servile awe keepeth us out of Gods presence We cannot come to him because we cannot come in peace A man never delighteth in duties of commerce with God when either he hath a false peace or no peace Duties disturb a false peace and when we are raw and sour we are unfit for work When a Peace is concluded between Nations that were before at War Trading is revived so will it be between God and you commerce will be revived and you will be trading into Heaven that you may bring avvay rich treasures of grace and comfort It presseth us to make peace vvith God by Christ We speak to tvvo sorts the careless and the distressed 1. To the careless Consider you are born enemies to God They that loved him from their cradle upvvard never loved him You must make peace vvith God for you cannot maintain war against him Are you stronger then he What vvill you arm lusts against Angels And do you knovv the terror of his wrath one spark of it is enough to drink up all your blood and spirits Job 6. 4. The present life is but a vapor soon gone If God be angry he can arm the least creature to kill you The vvhole Creation taketh part vvith God Adrian vvas strangled with a Gnat. But death vvill not end your sorrovvs none can punish their enemies as God can he can ruine your body and soul for ever and for ever Hovv vvill you screech and howl like Dragons But your torments are vvithout end and vvithout ease Be vvise then and do not sleep vvhen your damnation sleepeth not novv is the time to make your peace vvith God Ah that you knew in this your day the things that belong to your peace Luk. 19. 41. Peace must be had novv or else it can never be had hereafter the day of patience vvill not alvvays last therefore let us get into the Ark before the Flood cometh T is a dreadful thing to be under the Wrath of God and you knovv not hovv soon it vvill light our care should be to be found of him in peace 2 Pet. 3. 14. Christ is novv a Saviour then a Judg You vvill yell and howl for mercy vvhen 't is too late 2. I am to speak to distressed Consciences Lift up your heads God offereth you peace he sent Angels from Heaven to proclaim it Luke 2. 14. The ground of the offer is good-will and the end of the offer is only his own glory God hath no other reasons to move him to it but his own good-will and no other aim then to glorifie his grace see Ephes 1. 6. and therefore take hold of his Covenant of Peace as 't is called Isai 54. 10. He is content we shall have peace upon these terms and peace assured us by Covenant Certainly 't is not a duty to doubt nor a thing acceptable to God that we should always be upon terms of perplexity and keep Conscience raw with a sense of wrath and sin Wherefore did Christ bear the chastisement of our Peace God is more pleased with a chearful confidence then a servile spirit full of bondage and fear 'T is Caution If Peace be a priviledg of the Gospel let us take care that we settle upon a right Peace lest we mistake a Judgment for a Blessing 'T is the greatest Judgment that can be to be given up to our own secure presumptions and to be lulled asleep with a false peace When the pulse doth not beat the body is in a dangerous estate so when Conscience is benummed and suiteth not 't is very sad The Grounds of a false and carnal Peace are 1. Ignorance of our condition Many go hoodwink'd to Hell a little light breaking in would trouble all Rom. 7. 9. Sluttish corners are not seen in the dark Things are naught that cannot brook a tryal So you may know that 't is very bad with men when they will not come to the light John 3. 20. or cannot endure to be alone lest Conscience should return up it self and they be forced to look inward their confidence is supported by meer ignorance 2. Sensuality Some mens lives are nothing else but a diversion from one pleasure to another that they may put off that which they cannot put away there is bondage in their Consciences and they are loth to take notice of it Amos 6. 3. They drink wine in bowls and put far away the evil day This is to quench the spirit without a metaphor All their pleasures are but stoln waters and bread eaten in secret frisks of mirth when they can get Conscience asleep Caâ—ns heart was a trouble to him therefore he falleth a building of Cities Saul to cure the evil spirit ran to his Musick and so usually men choak Conscience either with business or pleasures 3. From formality and slightness in the spiritual life First Either they do not seriously perform duty that will make men see what carnal unsavory sapless spirits they have He that never stirreth doth not feel the lameness of his joynts Formal duties make men the more secure as the Pharisee thought himself in a good case because c. Luke 18. 11. but spiritual duties search us to the purpose as new wine doth old bottles Or else secondly They do not exasperate their lusts and seriously resist sin Tumult is made by opposition When a man yeildeth to Satan no wonder that Satan lets him alone Luke 11. 21. The goods are in peace because the Devils possession is not disturbed he rageth most when his Kingdom is tottering Rev. 12. 12. Please the worst natures and they will not trouble you There is no tempest where wind and tyde go together You let Satan alone and he lets you alone this is a peace that will end in trouble I now come to speak of the third thing prayed for and that is Love which being taken here not for Gods love to us but our love to God may be thus defined 'T is a gracious and holy affection which the Soul upon the apprehension of Gods love in Christ returneth back to God again by his own grace The Grounds and Causes of it are two the one worketh by way of argument and swasion the other by way of efficacy and power 1. It ariseth from the sense and apprehensions of Gods love in Christ Love is like a Diamond that is not wrought upon but by its own dust
should come out from his Fathers bosom and dye for us Therefore herein is love that is this is the highest expression of Gods Love to the creature not only that ever was but can be For in love only God acteth to the uttermost he never shewed so much of his Power and Wisdom but he can shew more of his Wrath but he can shew more but he hath no greater thing to give then himself then his Christ At what a dear rate hath the Lord bought our hearts He needed not he might have made nobler creatures then the present race of men and dealt with us as he did with the sinning Angels he would not enter into treaty with them but the execution was as quick as the sin so the Lord might utterly have cast us off and made a new race of men to glorifie his Grace leaving Adam to propagate the World to glorifie his Justice Or at least he might have redeemed us in another way for I suppose 't is a free dispensation opus liberi consilij But God so loved the world that he gave his only begotten Son He took this way that we might love Christ as well as beleeve in him God might have redeemed us so much in another way but he could not oblige us so much in another way He would not only satisfie his Justice but shew his Love 'T was the Lords design by his Love to deserve ours and so for ever to shame the creature if they should not now love him Oh think much of this glorious Instance the love of God in giving Christ and the love of Christ in giving himself When the Sea wrought and was tempestuous and Jonah saw the storm he said Cast me into the Sea and it shall be calm to you but the storm was raised for his own sake Now Christ when he saw the misery of mankind he said Let it come on me We raised the storm but Christ would be cast in to allay it If a Prince passing by an execution should take the Malefactors chains and suffer in his stead this would be a wonderful instance indeed Why Christ hath born our sorrows and carryed our griefs Isai 53. 4. the very same griefs that we should have suffered so far as his holy Person was capable of them his desertion was equivalent to our loss his agonies to our curse and punishment of sense and all this very willingly for the sake of sinners 'T is notable he doth with like indignation rebuke Peter disswading him from sufferings as he doth the Devil tempting him to Idolatry Get thee behind me Satan compare Mat. 16. 22. with Mat. 4. 10. He is well pleased with all his sorrows and sufferings so he may gain the Church and espouse her to himself in a firm League and Covenant Isai 53. 11. He shall see the travel of his Soul and be satisfied as if he said Welcome agonies welcome death welcome curse so poor Souls be saved As Jacob counted the days of his labour nothing so he might obtain Rachel and yet there is a vast difference between the love of Christ and the love of Jacob Rachel was lovely but we are vile and unworthy creatures and Christs love is infinite even beyond his sufferings and the outward expressions of it as the windows of the Temple were more large and open within then without Well then every one of Christs wounds is a mouth open to plead for love He made himself so vile that he might be more dear and precious to us Certainly if Love brought Christ out of Heaven to the Cross to the grave should it not carry us to Heaven to God to Christ who hath been thus gracious to us Thus God hath deserved our love The third and next Argument is God hath desired it What doth the Lord see in our hearts that he should desire them If a Prince should not only make love to a vile and abject creature but seek all means to gain her affection you would count her very froward and unthankeful to give him the denyal Christ doth not only oblige us but woo us If man were such as he should be he would not need enforcements because of the multitude of his obligations and if the Lord did deal with us as we deserve he would slight us and scorn us rather then woo us He doth not want lovers there are Angels enough in Heaven whose wills and affections cleave to him perfectly yea God doth not need the love of any creature all this wooing is for our sakes Wherein can frail men be beneficial to God What increase of happiness hath he if all men should love him 'T is his happiness to love himself and he would have us to share in this happiness therefore he threateneth and promiseth and beseecheth As one that would gladly open a door tryeth key after key till he hath tryed every key in the bunch so doth God try one method after another to work upon mans heart He threateneth eternal torments if we do not love him 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha The form of speech implyeth the most dreadful curse that may be 'T is not arbitrary whether you will love him or no you are either to love him or to perish eternally Among men if love doth not come kindly we neglect it that which is forced is nothing worth yet the Lord is so earnest after the love of the creature that he would have it by any means He promiseth We have not only mercies in hand but mercies in hope not only obligations but promises 'T is our duty to love God if there were no Heaven our obligations might suffice yet what great things hath God provided for them that love him 1 Cor. 2. 9. If a man should sell his love he cannot have a better Chapman then God who is most rich and most liberal If an earthly Potentate should promise to them that love him half his Kingdom he would find lovers enough God hath promised glory the Kingdom of Heaven and shall we not take him at his word The Lord will give a gift for a gift because he hath given us to love him therefore he will give us Heaven as the reward of love Who ever heard that an hungry man was hired to eat and rewarded for tasting dainty food or a thirsty man for drinking The Love of God is so excellent a priviledg that we should endure all torments to obtain it and yet God hath promised a reward yea he is pleased to bargain with us as if he were our equal and we were altogether free before the Contract Again He beseecheth We are cold and backward therefore he useth intreaty upon intreaty as if he were impatient of a denyal Out of what rock was man hewn God himself cometh a wooing and we have the face to give him a repulse and what doth he woo for but our hearts which are his already
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
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
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