Ministers whom he hath appointed to be Stewards therof to the end of the world partly by qualifying them with gifts and Ministeriall Abilities and partly by appointing and setting them apart for the Ministry by those whom he hath authorized thereunto 2. To his people by the Ministry of his fore-mentioned servants who have instructed the faithfull sometime by preaching with a lively voice and afterward by committing the doctrine of faith to writing And Ministers shall to the end of the world be continued to deliver this doctrine of faith to the Church for their edification in holinesse And among those people to whom Ministers deliver this faith externally some there are to whom it is delivered also effectually by the internall revelation of the Spirit which so delivers this doctrine of faith to all the Elect that they themselves are delivered into it Rom. 6.17 their understandings being savingly enlightned to see that excellency in it which by the bare Ministry of it cannot be perceived and their wils perswaded to imbrace it as that rule of life according to which they will constantly walk 2. What need there was of the delivery of this faith 1. In regard of the Insufficiency of all other doctrines or prescriptions in the world to lead to life Only this doctrine delivered is the rule of faith and manners Peace internall and eternall is only afforded to them who walk according to this rule Gal. 6.11 God brings to glory only by guiding by these counsels All other lights are false are fools fires which lead to precipices and perdition This is the light which shines in a dark place 2 Pet. 1.20 to which who ever gives not heed can never find the way to heaven Learned Ethnicks never wrote of eternall happinesse in their Ethicks 1 Cor. 1.21 The world by wisdome knew not God 2. In regard of the totall insufficiency of man to find out this doctrine of himself The things delivered in this doctrine are mysteries supernaturall and depending on the meer will and dispensation of God The incarnation of the Son of God Col. 1.26 expiation of sin by his death justification by faith could never have entred into the mind of man unlesse God had revealed them They depend not upon any connexion of naturall causes Though there be a kind of naturall Theologie yet there 's no naturall Christianity Also the und erstanding of man is so obscured by the darknesse of sin that in spirituals it is purely blind The naturall man perceives not the things which are of God 1 Cor. 2.14 2. This delivering of faith comprehends the keeping and holding it by those to whom it was delivered This is done therefore 1. by Ministers 2. by every Christian 1. This duty is incumbent on Ministers who must keep the truth hold fast the faithfull word and be tenacious Tit. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding it as the word signifieth against a contrary hold with both their hands with all their strength Jer. 10.27 Amos 7.14 holding it in their understanding in their affections in their preaching and delivery in their life and practice not parting with it for fear or favour either to Sectaries or Politicians rather parting with their lives than their sword 2. The faith is kept by every Christian by persevering in the knowledge love and practice of it Every Saint must keep it in his head in his heart in his hand this he must do though for keeping the truth he lose his life 'T is not the having but the holding the truth Rev. 2.13 which is a Christians crown He who lets it go never had it truely and effectually in the love of it nor shall ever enjoy it in the recompence of it Of this more afterward 1. God was the Authour of the doctrine of life Observ 1. though by men yet from him hath it alwayes been delivered it 's his word and revelation The word of the Lord and thus saith the Lord is the Scripture stamp and superscription When the Patriarchs and Prophets preach'd it it was from him when holy men of old time wrote it it was from him though he hath spoken in divers manners yet 't was he that spake When the doctrine of life was committed to writing he commanded it He moved and inspired holy men to write 2 Pet. 1.21 2 Tim. 3.16 Exod. 17.14 chap. 34.27 Isai 8.1 chap. 30.8 Jer. 36.2 They were his Organs and Instruments of conveying his mind to the world The Spirit of the Lord saith David 2 Sam. 23.2 spake by me and his word was in my tongue And Acts 28.25 The Holy Ghost spake by Isaiah Quicquid Chri. stus de suis dictis ac factis nos scire voluit ipsis scribendum tanquam suis manibus imperavit Aug. l. 1. de cons Evang. c. 35. And 1 Pet. 1.11 The Spirit of Christ in the Prophets fore-told his sufferings These and the other holy men were the Scribes the Pens the Hands the Notaries of the Spirit They wrote not as men but as men of God when any book is called the Book of Moses the Psalms of David the Epistle of Paul it 's in respect of Ministry not of the principall cause 2. Great is the necessity of Scripture The doctrine of life could never without a scripturall delivery have been found out without it indeed this doctrine was between two and three thousand years preserved by the delivery of a lively voice but afterwards when their lives who were to deliver the word grew short men numerous memory frail the bounds of the Church inlarged corruptions frequent and therefore tradition an unfaithfull keeper of the purity of doctrine as appears by Tharah's Jos 24.3 Gen. 35.2 Apostoli quod primum praeconiaverunt postea per Dei voluntatem in Scripturis nobis tradi derunt fundamentum columnam fidei uostrae futurae Iren. lib. 3. adv haeres c. 1. and Abram's worshipping of other gods the idolatry in Jacob's family c. God appointed that the doctrine of life should be committed to writing and upon supposition of the will and pleasure of God whose wisdome hath now thought fit to give us no other rule and foundation of faith the written word is now necessary as the means of delivering faith to us Had not the faith therefore been delivered in Scriptures whence should it have been found how retained The written word is the cabbinet wherein lies the jewell of faith the starre which shews where the Babe lodgeth the light which discovers the beauty of salvation A Book of Apocalyps or Revelation of Christ 3. Strong is the engagement upon us to be thankfull for Gods discovering to us the doctrine of faith It was above the compasse of Reason and Nature ever to have found it out by their own inquiry Rom. 16.25 Ephes 1.9 Ephes 3.9 neither men nor Angels could have known it without divine revelation It was a mystery a great an hidden mystery which was
whole it swims if broken it sinks he never droops in any trouble unless he apprehends a breaking between him and Christ He is like the marigold that opens with the shining and shuts with the setting of the Sun His heart is lockt up in sorrow when God hides his face and he cannot find another key fit to open it again among all the keyes in the house What 's all the world to him without the presence of God but as a sive pluckt out of the water His comforts are only full when God is in them What are companions to him in whom he sees nothing of God but objects either irkesome or pitied What are Ordinances unless with Christ but as candles that have no light put to them Nay what would the joyes of heaven it self be if it were not for the presence of God but as a funeral feast or banquet where is much provision but no chear 2 There 's a love of Complacency and delight Amor Complacentiae when the soul having ark'd it self in Gods embracements now with infinite sweetness and security reposeth it self in them saying then as David Psal 4.7 8. Thou hast put gladness into my heart more than when their Corn and Wine encreased I will lay me down in peace and sleep and with Peter Lord its good being here and with the Spouse I charge you stir not up nor awake my beloved And when Christ meets it sweetly in Prayer Sacraments or a Sermon breathing thus Oh that Lord this meeting might never end deer Jesus why comest thou so seldom and stayest no longer All the night long do thou lodge between my brests Psal 84.10 A day in thy house is better than a thousand elsewhere Cant. 2.4 My soul is fill'd as with marrow Thou hast brought me into a banquetting-house thou hast made me drink abundantly Thy left hand is under me thy right hand embraceth me How contented could the soul be in such an in-come of Christ were not his pleasure otherwise that it had no avocation to take it off no earthly employment no family feeding of body or relations to call it away from those secret enjoyments of such a beloved Oh thinks the soul what a blessed place will heaven be where I shall never be severed one moment from the embracements of Christ to eternity 3 There 's Amor amicitiae A love to be set upon God for the goodness and excellency which is in himself To love God for the creatures is not to enjoy but to use God To love him for another end than himself Medium quà tale et per se nullam boni appetibilis rationem possidet tota quippe ratio amandi medium est convenientia cum fine Aquin. Mat. 13.21 is to turn the ultimate end into a mean Love to God grounded upon humane inducements is but spurious When the inducement suppose profit preferment is removed that love will discover its falsness And by that very reason for which men contend for the outward appearance and profession of love to God viz. because they love their pleasures and profits which without such a profession they cannot peaceably enjoy By that very reason I say they will be beaten off even from that their outside appearing profession when thereby those profits and pleasures which they love so much shall come to be hazarded It s a dead love to God that cannot stand unless it be shored up True love will stand alone without politick props To shroud our own private ends under the name of love to God is not amicitia but mercatura not to love but to make merchandize of him The love that cannot be warm any longer than 't is rubd with the warm clothes of preferment is but the carkasse of love Then hath this love a soul when God himself is the object of it when 't is not of what he hath but of what he is when he is beloved though we beg with him or though all his Rings and Ornaments are pluckt off nay when he plucks off ours In a word all his wayes ordinances people will have our love drawn out to them for that of God which is imparted to them The word will be received in its purity and power most loved when least adulterated when it discovers most of God to us and most of sin in us when the dearest corruption is struck at the closest duty urged the secret corners of the soul searched when the spiritual sword is laid on with severest blows The persons also in whom most shines the beauty of Gods likeness we shall most be taken with and those shall have our love shine upon them who can reflect nothing back again but holiness 4. There 's Amor benevolentiae A love set upon God endeavouring to bring to him so far as creatures can to an infinite Creator Psal 16 to whom their good extendeth not all service and honour This love returns to God not only a heart but a tongue a hand of praises and obedience All its pleasant fruits are laid up for its beloved all it is and hath is accounted too little Lord saith the soul that I could love thee more and serve thee better how impure is my heart how poor and imperfect are my performances what I have is neither enough nor good enough for thee but had I something better than my self and Oh that I my self were a thousand times better for thy sake it should be bestowed upon thee A soul in love with God is boundless in duty The smalness of his obedience is the greatness of his trouble when another man observes his zeal and vehemency his tears and sobs and wrastling in prayer and sees him so strict and exact in living he thinks it a great matter and is ready as the Disciples who looked upon the beautiful buildings of the Temple to admire him but then the party himself that loves Christ thinks all this as nothing in comparison of what Christ deserves he looks upon his services as Christ fore-told of the Temple as if there were not one stone left upon another This love causeth an universal Joh. 14.24 cheerful constant obedience to the Commandments of Christ In it all our services are steep'd and with it made easie to us and coming from Faith acceptable to God Nor will love think it much to suffer much for Christ 1 Cor. 13.7 nay it accounts it little to endure all things for him who hath born our burdees and shed better bloud for us than any we have to shed for him Faith worketh by love Love is the instrument in the hand of Faith A hand alone can lay hold and receive and so the proper work of faith is to lay hold upon Christ but a hand without an instrument cannot cut any thing no more can faith practise any morall duties without love Faith in justification is alone but in the life of man it worketh by love 3 From this love to God floweth another
down his work is done A person spiritually enlightned hath not onely Spiritum adstantem but assistentem should hee have all the incouragements of honour or profit from without he could never do any thing cheerfully but would ever be complaining unlesse he enjoyed inward quicknings and enlivenings of heart in duty by the Spirit of Christ the supplyes of the Spirit 2. A sanctified person lives a holy life as in acting from so according to a principle of holy life Now his actings are according to his principle of holinesse 1. In regard of their kinde they are of the same sort or nature with the principle of holinesse Water in the stream is of the same nature with that in the fountan He that is sanctified lives like himself his regenerated self A spirituall life produceth spirituall living the seed of God puts forth it self in the fruits of godliness if he be a fig-tree he bears no thistles the working of a Saint follows his being The Vnderstanding acts in a sound efficatious Eph. 1.17 18. Col. 3.10 Eph. 4.23 operative influentiall knowing both of God and our selves The Conscience acts in a holy tendernesse and remorsefulnesse for sin Psal 16.7 2 Chr. 34.27 and in a pious peaceablenesse and quietnesse giving witnesse of a persons reconciliation to Rom. 5.1 and walking with God sincerely 2 Cor. 1.12 This is our rejoycing the testimony of a good conscience The Memory retaining heavenly things as a treasury Psal 119.11 repository or spirituall store-house of the Word an Ark for the two Tables The Will acts by a plyable yeelding to God in all things both to do what God enjoyns and to undergo what God inflicts in both its flexible Rom. 7.18 Psal 39.9 It desires to please God in all things though it find not alway to perform The Affections act in a holy regularity and order being streams not dried up but diverted 1 Tim. 1.5 Psal 18.2 Love is out of a pure heart a spark flying upwards set upon God principally and that for himself set upon man for God either because we see God in him or desire we may Psal 139.25 Hatred is now of those things that God hates and that hate God Joy is now spiritual in the Lord in communion with him in serving of him though in tribulation Sorrow is now for ours and others sin and the sufferings of the Church not for such poor things as worldly trifles the pearls of tears not being cast upon the dunghill Our Desires are now set upon the presence and pleasing of God pardon of sin a soft heart fruitfulnesse under the means the prosperity of Sion the appearance of Christ Our Zeal is not now hot for our selves and cold for God like fire well ordered burneth for the service not the consuming of the house Hope is now lively and well grounded not false and carnall This spirituall acting outwardly reacheth the body making it a weapon of righteousnesse fire within will break out The whole body is the souls instrument in all its members being obedient to effect good actions according to the dictate of renewed Reason and the command of sanctified Will the Eye is as it were a watch-man the Tongue a spokes-man the Ear a disciple the Arm a champion the Leg a lackquey all at the dispofall of God If the wares of holinesse be in the Shop those of the same kind will be on the Stall the life of a Saint is a visible Sermon of sanctification he who hath his heart ordered aright hath his conversation ordered aright Psal 50. the hand of the clock goeth according to the wheels Out of the good treasury of the heart he brings forth good things The body will be the interpreter of a gracious heart the law is written in the heart and commented upon in the life a clean stomack sends forth a sweet breath The matter of our actions shall be warranted by the word Psal 119.35 Mic. 6.8 Luk. 17.10 Act. 4.19 Psal 32.2 Psal 112.1 the manner humble cheerfull resolute sincere In a word glory ends are propounded and our workings if God require shall crosse our own interest ease profit Tohave a good heart and a wicked life is a walking contradiction A sanctified person is not as Ephraim a cake not turn'd only baked on one side 2. The actings of a sanctified person are conformable to his principle of Sanctification as that principle is extensive to and puts upon all the wayes of holinesse and as it is a seed of all the fruits of Sanctification A sanctified person embraceth every holy duty he fructifieth in every good work Col. 1.10 hath respect to every precept Ps 119.6 128 esteems every precept concerning all things to be right There 's a concatenation of all graces they are linked together in a divine league he hath not any grace that wholly wants any The instructions of the Law are copulative Jam. 2.10 he that would seem to make conscience of keeping all the Commandments of God save one Non est justa causatio cur praeferuntur aliqua ubi facienda sunt omnia Salv. de Pro. l. 3. observes none at all out of any obedience to God who hath alike commanded all A sanctified person preferrs not one Command before another 1 Tim. 5.21 his foot can endure to walk being sound in a stony as well as a sandy path he will do not many things but all even to the parting with Herodias and the putting down the Calves as well as Baal he is not double-diligent in some matters and negligent in others he is neither maimed to want any limb nor a monster one part excessively outstripping another 3. The actings of a sanctified person are conformable to the principle of spirituall life as it is the same a permanent abiding principle not somtimes in us and at other times quite gone from us but at all times remaining in us A sanctified person is holy in a continued course he walks with God Psal 119.112 he applyes himself to keep the Commandments continually He is not holy upon extraordinary occasions his duties are not like a misers feast all at one time nothing at another he is not holy by fits and pangs upon a rainy day reading only good in thundring and lightning or in a storm at sea moved passionatly with an affectionate sermon trembling for the present Acts 24.25 and presently after following bribery At the first coming on to profession seething hot after a while luke-warm at length key-cold slashing with Peter at the first and shortly after flying and denying His infirmities and falls are but for a fit but his holinesse is constant his goodnesse is not like the morning cloud and early dew Hos 6 4. not like the redness of blushing but the ruddiness of complexion his religion is not operative in company silent in secret he is not like water that conforms it self to the shape of every thing into which its poured or like
Saints complaints of his wants and deficiences rather prove him covetous then poor his strong appetite rather speaks him healthfull then empty his desires of cloathing rather growing then naked he desires that the Dominions of Christ may be as large as ever were those of Sin even extending to the whole man He is not like an upstart Gallant who unable to furnish himself with new attire for every part is new and adorned in some parts and uncomely in all the rest he labours for furniture for every room to see whole Christ formed to have graces for every faculty There 's no grace he sees in another but he wisheth he had it too he never thinks he hath lived enough or done enough for God he never thinks his work done while he is on this side heaven Who ever was the man that so throughly mortified sin as to leave no life in it who ever had such a degree of spirituall life as not to want a further increase Thy sword must never be thrown away while so many enemies remain The means of preserving a holy life must never cease till grace be consummate in glory He that hath holiness enough never had any Sanctified persons are alwayes adding to grace and taking away from sin Sanctification is a progressive work The least Saint hath grace enough to be thankfull the greatest not enough to be idle To negelect the helps of sanctification never was a Scripture sign of sanctity to live above Ordinances is to live below a Saint Abstinence from spirituall food is so far from proving a strong Christian that it proves but a sick Christian at the best He who gives over never truly began he who goeth not forward goeth backward Till the flame be out we must never cease crying for water till sin be quite extinguish'd we must ply the blood of Christ How short do the best come of their duty of what God doth and they should desire 9. Out-side Obs 9. superstitious Mortification is but a shadow of the true Penance Fasts Starvings of the body Abstinence from Marriage are not blessed to kill sin they have no blood in them Sin and Satan fear no such holy-water It s the death of Christ that must be the death of sin the mortifying or macerating of the carcass is but the carcass of the duty there 's more labour required to let the blood out of our corruptions then out of our bodies A child of God takes more pains with his heart in a day then a Papist with his skin in a yeer the one indeed whips himself but the other denyes himself the one scratcheth his skin the other puls out his right eye the one afflicts the flesh the other the soul the one somthing without himself the other his very self 10. Obs 10. I note The Lord esteems of his people by the better part their bent and strain not their defects They are here called sanctified but alass how imperfect is their Sanctification Yet their Father looks upon them as they would be not as they are or do Not I saith the Apostle Rom. 7. but sin that dwelleth in me Corn full of weeds we call corn Christ loves what he seeth of himself in the midst of much more he sees of us he casteth not away the honey because of the honey-comb he spyeth a grain of grace in a heap of corruption he considers what we aim to be now and what we are to be hereafter more then what we are now The owner of an Ort-yard that knows the goodness of every tree in it although a tree which is of a good kinde hath fruit upon it which for the present is green and as hard as a stick yet he will say This is an excellent apple c. considering what it will be when ripe and what its kinde is to be 11. Obs 11. How causelesly doth the world complain of those that are truly sanctified The contentions of a Saint are most with himself the destructions he makes are bloodlesse if after any blood he thirsteth 't is that of a lust the tyrants he brings to punishment are those in the soul Were all his enemies in the world overthrown and those in the heart spared those Mordecaies still in the gate what would all avail him Men have little reason to blame sanctity for distracting of the times there 's more reason to blame the want of it If a good man carryeth himself turbulently 't is because hee is no better not because he is good He is or should be at peace with every thing but sin If he shuns any company 't is not for hatred of the person but the plague-sone if he reproves Duplici sub specie divinus Spiritus se mundo ostendit Columbinâ igneâ quia omnes quos im plet Columbae simplicitate mansuctos igne Zeli ardentes exhibet Greg. z. p. past cap. 11. Moses causam populi apud Deum precibus causam Dei apud populum gladiis allegavit Greg. Charitas piè solet saevire patienter novit irasci humiliter indignari Bern. Ep. 2. ad Fulc Molcstus est Medicus furenti phrenetico pater indisciplinato filio ille ligando iste caedendo sed ambo diligendo Aug. Ep. 1. ad Bon. he wounds not destructively but medicinally His greatest heats are pious God is in his flame his very anger is patient his indignation humble he participates of the Dove as well as of the fiery tongues as the Spirit that fils him had both shapes Doth he reprove sharply and openly he prayes for thee secretly A Saint when he acts like himself is alway doing good diffusive of holinesse a benefactor to the age wherein he lives a conduit-pipe of blessings to a whole Kingdom If his endeavouring to make thee holy make thee hate him he will be hated still This for the Explication of and Observations from the kinde of their first Priviledge Sanctification The handling of the Author thereof God the Father followeth And of this also 1. By way of Explication 2. By way of collecting Observations 1. I shall briefly explain two particulars 1. How they are said to be sanctified by God 2. How by God the Father 1. How by God 1. Not transferendo Essentiam 1. Eph. 2.10 Acts 5.31 1 Thess 5.23 Heb. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transferring his Essence unto them but operando gratiam by way of operation and working holinesse in them not by bestowing his Deity upon them but by setting up the divine nature in them 2 Pet. 1.4 as fire warms by its vertue and operation 2. God was the Author of their Sanctification not excludendo media as if he made not use of the Ministry of the Gospel for the accomplishing therof The Word cannot sanctifie without him and ordinarily he will not sanctifie without it he sanctifies by the Word Joh. 17.17 enlivening and actuating it making it his power to salvation bestowing upon it an enlightning power to
ibi desinis esse bonus Bern. Ep. 91. Nolle preficere deficere est Ep. 254. he that hath least grace hath enough to be thankfull but he that hath the most hath not enough to be idle We are never gotten far enough till we are gotten home he that is rich enough is nothing worth He was never good that desireth not to be better he is stark nought that desireth not to be as good as the best 10. Lastly the Apostle desireth the multiplication of grace even to the sense feeling and apprehension of those that were partakers thereof that those who had grace might know they had it The people of God do not ever know their own holinesse and happinesse these are true though not strong in grace The perceiving of our grace is an additionall happiness to our receiving it In the light of God we must see light It 's a double and a very desirable blessing to have the company and comfort of grace at the same time This of the first branch of Explication What the Apostle desired for these Christians when he pray'd for this multiplication The second followeth which was to consider Why he desired it 2d Branch of Explicat This he did 1. In respect of God 2. In respect of Others 3. In respect of Themselves 4. In respect of Himself 1. In respect of God The more grace is multiplyed the more God is 1. Honoured Mat. 5.16 Joh. 15.8 2 Cor. 4.15 Phil. 1.11 Herein is my Father honoured if ye bring forth much fruit If the servants of God do much work God will be accounted a good a bountifull Master 1. In respect of the great reward men will think there is in his service and some extraordinary benifit by it that his servants are so painfull in it And 2. In respect of the great ability that he bestows upon his to be and do good God will be admired in them that beleeve If poor servants are so rich and glorious Aestimari a Cultoribus potest ille qui Colitur Salv. what then will men say is the Master if his servants be so holy what then is he who keeps them if there be so much in a drop what is there then in the ocean if he imparts so much to others what then hath he in himself The plenty of the crop is the praise of the husbandman Luk. 15.7 Chrysostomus cxistimat glorificationem hìc poni pro exultatione Gerh. in Joh. 15.8 2. As God is honoured by the abounding of his servants in holiness so is he likewise pleased Fruitfulness upon earth is joy in heaven The Husbandman is not only praised but pleased by the fruitfulness of his grounds the barrenness whereof is both his shame and his sorrow The thriving of the child is the joy of the father If we rejoyce so much in holinesse that see it and love it so little Isai 5.6 what then must God do who is holinesse it selfe How angry was God with his barren vineyard If God be best pleased with holinesse he must needs be best pleased with them who are most holy 2. The Apostle desired this multiplication of grace in respect of Others that they may not only speak good of God but get good to themselves The whole Countrey fareth the better for a rich Christian he keepeth open house the more he hath the more he gives he labours to make all such as himselfe Acts 26.29 his bonds onely excepted Ther 's nothing more covetous or prodigall than grace A Saint ever loves to be receiving from God and imparting to others From Jerusalem round about to Illyricum Paul preached the Gospell Rom. 15.19 2 Cor. 6.10 He who was so abundantly rich himselfe made it his work to make others so What an encouragement is it to young beginners in grace to see that they who once were as poor and had as little to begin with as themselves have attained to such a plentifull spirituall estate What a joy is it to the strong Christian whose love of complacency is â—set upon the excellent Ones and whose Crown of Rejoycing it is to see the Honour of God propagated 3. The Apostle desired this Multiplication of grace in respect of Themselves and that 1. In respect of their duty they could never be too abundant in goodnesse for him from whom they were and had and did what ever was good How could God dwell too much in the house of his own building How could the Vineyard and Garden of his own planting be too fruitfull the Well of his own digging be too full In their creation they received souls bodies faculties senses with parts and members from him in him also they lived and moved and had their being and could they do him too much service In their redemption the delivery not onely from condemnation but from vain conversation 1 Pet. 1.18 and from the service and corruption of sin was aimed at by God and not only a preservation of them to Heaven but in holinesse In their profession they were Christians and followers of Christ And how could they walk too exactly that had such a guide They had in the word precepts promises threatnings examples and how could they be too precise that had such a rule 2. For their dignity Holinesse is a Christians greatest honour and therefore the greatest degree of holinesse the highest degree of honour Grace is called glory 2 Cor. 3.18 and the more grace the more glory It 's that which hath the most of Scripture-commendation What an honourable mention doth Paul make of the Romans for having their faith spoken of throughout the world Rom. 1.8 Our Saviour Mat. 8.10 15.28 that contemned the glorious buildings of the Temple when his Disciples shewed him them admired a strong faith more than once 3. For their further peace and comfort in this life There 's no abundance but that of grace which can content the possessour the more holinesse the more enjoyment of him in whose presence is fulnesse of joy Whence is a Saints trouble but from the deficiency of his graces what is it that pincheth him but the scantinesse of these spirituall garments the larger they are the greater is his ease He that hath true grace may go to Heaven certainly but he who hath strong grace onely goeth comfortably A weak faith a small degree of love patience humility will not carry a man joyfully through great troubles 4. For their future crown further felicity in the next life If any shall follow the lamb in whiter larger robes of glory than other they are those whom he hath adorned most with the robes of grace here If any shine brighter than others in heaven they shall be those who have been brightest in grace upon the earth Though glory be not bestowed for any merit in grace yet I see no inconvenience to hold that 't is bestowed according to the proportion of grace If the more grace a Saint hath
I shall desire to be no man of the times 5. God is most free of his best gifts Obser 5. he gives his people leave and command to multiply spirituals when often he impaireth their temporals he bestoweth a Crown where he sometime denies a crumb those whom he makes poor in the world he at the same time makes rich in faith He deals with his people when they are too heavy laden with the luggage of worldly enjoyments as men do that are weighing their commodities in a pair of scales they never leave taking and taking away from that scale which is too heavy till the other be as weighty or weightier than it And God doth justly and mercifully impoverish the body to enrich the soul There 's nothing good which hinders us from enjoying the chiefest good which is not vehiculum but vinculum not a furtherance but a fetter How gracious is God to chuse our comforts for us we should ever take the worst part should he leave us to our own skill he loves to relieve us for our profit not for our lust we naturally love the contrary The Christian whose grace multiplies Obser 6. is neither carelesse of the helps or fearlesse of the hinderances of grace he dares not omit any duty slight any ordinances which God hath appointed to make him spiritually prosperous He is rowing up a river that runs with a strong current and he knowes if he rest his Oares he shall fall down the stream 1 Thes 5.17 he delights to pray continually he who hath grace in plenty will have prayer in fervency Prayer woos grace to come and wins it to tarry Grace ever sets us upon praying for grace the almes of grace will be beg'd for James 4.6 and God gives it to the prayer of the humble Growing men have good stomacks It 's as possible at the same time to grow in the love of grace and decay in love to ordinances as to increase the fire by with-drawing the fuell The sprouting Christian sits under the dew of heaven they who forsake the assembling of themselves together Heb. 10.23.25 will never hold fast the profession of the faith without wavering As grace is not given nolenti to him that continues unwilling to receive it so neither is it increased negligenti to him that doth not labour to improve it Apostles Pastors and Teachers were given by Christ for our growth up to the measure of stature of the fulnesse of Christ Ephes 4.13 The forsaking of these is ever with a decreasing of grace As a Christian abates in his appetite he will decay in strength and with his strength his stomack will return They who have no spirituall hunger are far from spirituall health and never had God a working who was not a feeding servant He is but the picture of a Christian who growes not who feeds not Nor can growth in Christianity consist with the love of poyson any more than with the forbearance of food They who thrive hate the wayes of inordinate spending Sin is a waster of our graces and our comforts The Spirit of God is a tender and delicate thing nor will it stay with those that admit of company so contrary to it as is sin Every beloved lust is as a worm at the root of a flower He who hath so excellent a jewell as grace must keep it under the lock of the fear of sin while sin comes in at one door grace goeth out at the other the Ark could not stay with the Philistins nor grace with the love of the smallest sin the least sin is terrible to the greatest Saint he makes not light of it but well knowes that a long thread of iniquity may be let in with a small needle 7. Observ 7. Decayes in grace are most repugnant to a Christians welfare decreasing in spiritual blessings directly thwarteth the Apostles petition It 's uncomfortable to see the days grow shorter to see a man grow behind-hand in the world to see a wither'd and a blasted field a man in a lingring consumption Naomies condition moved pity when she went out full and returned empty but what pity doth a decaying soule require from us To consume heaven-ward to be plunder'd of grace to lose our first love to be declining from God is a misery indeed a soul-misery the misery of every misery It 's better for thee that God take away all than himselfe from thee Psal 51.11 David was more fearfull of losing Gods Spirit than his Kingdom It 's the sorrowfullest alteration in the world after the enjoyment of it to be forsaken by it 8. Observ 8. A Saint allowes not himselfe in any deficiency of grace He desires to be perfect in every good work Heb. 13.12 Eph. 4.15 Rom. 15.14 2 Tim. 3.17 to grow up in Christ in all things to be full of goodnesse and knowledge to be throughly furnished to all good works and to have grace in all the powers of the soul as his bloud is in every veine of the body 2 Cor. 7.1 to perfect holinesse in the fear of God His imperfection is a trouble to him as well as his pollution He sees no grace in another but he covets it no Ornament but he admires it no spot but he abhors it He ever wants as much of contentment as he doth of grace he never saith I have as much as another hath but I have lesse than I my selfe should have he labours to furnish his house all over he prizeth every command delighteth in every duty sees a beauty in every way of God and the weaknesse of his grace is the strength of his trouble They who needed nothing Rev. 3.17 were indeed defective in every thing 9. Observ 9. A fruitlesse Coversation is inconsistent with grace multiplyed A fruitlesse tree is little better than a log there 's small difference 'twixt a dead stock and a barren tree True Christianity suffers not Christians to content themselves with bare hearing the word or as one cals it with meer auricular profession Where ever grace growes others may see it Men cannot discern the growing of it or how it grew but they can discern that it is grown when it 's grown The profiting of a Saint with Timothy's 1 Tim. 4.15 appears to all Growing grace like corn will appear above ground The thriving of a child will be known by its looks its colour and complexion will speak it The thriving of Daniel and the rest was known by the looking upon their countenances He who thrives in holinesse will have his visage alter'd his outward carriage and complexion amended he is like a grown man who for some time hath been absent he is so grown that he can hardly be known The voice of a grown Christian is much alter'd from that which it was when he was a child 1 Pet. 4.4 he speaks now not vainly but profitably Hence it is that wicked men wonder at him as at a
these Christians or what it was that put him upon this profitable performance of exhorting them in these words Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you 2. The Exhortation it self in these words And exhort you that ye should earnestly contend for the faith which was once delivered to the Saints 3. Sundry weighty and unanswerable Arguments to move the Christians to follow and imbrace this excellent Exhortation from the third to the 17th verse 4. Severall apt and holy Directions to guide and teach these Christians how to follow and observe the Exhortation which he had back'd with the former arguments to the 24th verse I begin with the former The Reasons which put the Apostle upon sending this following Exhortation And the Reasons contained in these words Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you are these three 1. The first is drawn from the dear love which the Apostle did bear to them they to whom he wrote were beloved 2. The second is drawn from the care and diligence of the Apostle for the doing of them good and the furthering of their salvation When I gave all diligence to write unto you of the common salvation wherein consider 1. With what mind and disposition he endeavoured their good or how he was affected in endeavouring it he gave all diligence 2. In what work he was imployed for their spirituall good or by what means he endeavoured it by writing 3. The Weightinesse and great Concernment of that Subject about which he wrote the common salvation 3. The third reason is taken from their need of having such an Exhortation sent to them It was needfull for me to write unto you 1. The first reason is taken from the love which the Apostle did bear to them They were beloved For the Explication whereof Explicat two things are briefly to be opened 1. What the word Beloved importeth and what is contained in it 2. Why the Apostle here bestoweth this title upon them calling them beloved For the first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved noteth two things 1. An amiablenesse and fitnesse for and worthinesse of love in the thing beloved which can and doth commend it selfe to our love It importeth more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligendi they who are to be loved for that word comprehends every one even the wicked and our enemies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved properly respects those who have something of excellency to draw out our love towards them Vid. passim and therefore it 's in Scripture only attributed to the faithfull 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved noteth a very intense dear tender vehement love Rom. 16.5 8.9.12 Col. 1.7 4.7 4.14 Philem. 1.3 3 John 1. Jam. 1.16 Phil. 16.19.2.5 Ephes 6.21 Col. 4.9 1 Cor. 15.58 1 Cor. 4.14 Ephes 5.1 1 Cor. 4.17 2 Tim. 1.2 to the thing beloved and therfore it 's in Scripture not only the title of some most dear friends but of brethren of children and sons nay Christ who was the Son of God by nature who was his only Son that his Son in whom he was well pleased is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Greek Authours attributed to an only child the Septuagint do with this word interpret that phrase Only Son Gen. 22.2 Take thy Son thine only Son They translate take thy Son thy beloved One. And Zech. 12.10 They shall mourn for him as one that mourneth for his only Son they translate as one that mourneth for his beloved One and others attribute this word to an only eye as when a man hath but one eye they call it a beloved eye 2. For the second why the Apostle bestoweth upon them this title of beloved He did it for two reasons 1. To shew what was his duty not onely as a man in which respect love is a debt due to all Rom. 13.8 or as a Christian it being the duty of Christians peculiarly to love Christians the houshold of faith brethren John 13.34 the members of one body c. but especially as an Apostle and Minister What more sutable than for a Father a Nurse 1 Cor. 4.14 15. 1 Thes 2.7 8. John 21. to love their children a Shepherd his flock The Apostles were spirituall Fathers Nurses Shepherds 2. To gain their loves by this affectionate Compellation Beloved that they by observing his love to them might both love him and thereby more readily imbrace the following Exhortation He is very uningenuous who if he will not provoke love from an enemy will not repay love to a friend Mat. 5.46 Even Publicans love those who love them The stone wall reflects heat when the scorching Sun shines upon it Love must be reciprocall if we are to love those who are friends to our bodies estates names c. Si diligis fac quicquid vis are not they to be beloved much more who are our soul-friends Nor was it more the duty of these Christians than their benefit to love this holy Apostle How much would their love to him forward their love to his Ministery Though the message should not be imbraced for the messenger yet it 's not so easily imbraced unlesse the messenger be beloved 1 Cor. 4.14 Gal. 4.19 1 Pet. 4.12 Phil. 1.8 4.1 2.12 Rom. 12.19 1 Cor. 10.14 2 Cor. 12.19 Heb. 6.9 Jam. 1.16.19 1 Joh. 3.2.21 That Minister who is beloved hath a great advantage above another he stands upon the higher ground for doing good and this is the main reason that the Apostles so frequently call those to whom they write beloved They did not desire to insinuate themselves into the hearts of the Christians for their goods But for their good not to set up themselves but Christ they did not wooe for themselves but for the Bridegroom they being his friends they did not seek to advance themselves but their Message their Master 1. Observ 1. Piety is no enemy to courtesie Christianity forbids not sweet compellations Religion doth not remove but rectifie courteous behaviour 1. By a flat prohibition of the act of dissimulation and of sinfull serving mens humours 2. By a moderation of excessivenesse in our expressions which seem courteous 3. By preserving affection pure from being made the instrument of prophanenesse and wantonnesse that the pure seeds of religion may spring up in the terms of affability 2. Observ 2. The work and labour of a Minister should proceed from love to his people The Apostle loved them and therfore he wrote to them Love should be the fountain of ministeriall performances First Christ enquired of Peters love John 21. and then he urged Peter to labour A Minister that speaks with the tongue of men and Angels and hath
The agreement thereof with the delivery of faith or how faith may be said to be once delivered 3. Why the Apostle adds this expression Once to the delivery of faith amplifying it this way For the first The word Once is taken two wayes in Scripture and ordinary usage 1. As 't is opposed to inconstancy deficiency Nullâ reparabilis arte laesa pudicitia est deperit illa semel Ovid. cessation or uncertainty of continuance and so once is as much as firmly constantly irrevocably alwayes Thus God saith Psal 89.36 Once have I sworn by my holinesse that I will not lie unto David that is my oath is irrevocable nor is there any danger of inconstancy What I have sworn shall surely be accomplish'd 2. Once is taken as 't is opposed to reiteration repetition or frequency either of the being or doing of any thing and so once is as much as once and no more Once for all Once and not again Once and only once When a thing is done so fully and perfectly that it need not or should not or cannot be done again Thus Heb. 9.28 Christ was offered once to bear the sins of many And Heb. 10.10 we read of the offering of Christ once for all And Abishai 1 Sam. 26.8 desired to smite Saul once promising that he would not smite him the second time 2. For the second Both these significations agree most aptly and sutably to the delivery of the doctrine of faith For 1. The faith is once delivered as once is opposed to deficiency or cessation that is firmly and irrevocably delivered It shall ever be it shall never be quite taken away from the Church 1 Pet. 1.25 it endureth for ever As the habit of faith shall never cease in the soul so the doctrine of faith shall never cease in the world It 's a candle that all the winds of hell can never blow out a flame that all the waters of trouble can never extinguish Thus it 's called Rev. 14.6 the eternall Gospel never to be destroyed it shall ever be in the Scripture Ministry hearts and profession of a number of men My word saith God shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth and for ever Isai 59.21 Christ promiseth to be with his Ministers to the end of the world Mat. 28.19 The servants of Christ shall trade in the spirituall Merchandise of faith till he come Luke 19.13 The people of God in the use of the Lords Supper shall set forth the Lords death till he come 1 Cor. 11.26 And the work of the Ministry with the edifying of the body thereby shall continue till we all meet c. Ephes 4.13 That the doctrine of faith shall ever continue in one place is not asserted but that it shall ever in some place is certain It 's not for the dignity of Christ the King of his Church ever to suffer his Scepter to be wrested out of his hands It 's not consistent with the safety integrity health life c. of the Church in this her condition of constant exigency to be deprived of the doctrine which is given her for armour a rule medicine food It 's as easie for enemies to pluck the Sun out of the Firmament as this faith out of the Church The whole power and policy of hell hath been imployed for that purpose sixteen hundred years Could it have been done it had been done long before now 2. The faith is once delivered as once is opposed to frequency or reiteration it is once and no more Once for all Once and not again to be delivered in respect it shall never be delivered again with any change or alteration which it is to receive It 's a work done so well Semel traditam doctrinam dicit quae nunquam sit posthac immutanda Beza in loc that it need not be done again because it cannot be done better And thus the doctrine of salvation may be said to be once or unalterably delivered both in respect of the matter of it and the present manner of administring it 1. In respect of the matter it never was nor ever shall be changed The same Saviour of man and Mediatour between God and man hath unalterably been afforded Christ Jesus the same yesterday and to day Heb. 13.8 Rev. 13.8 Acts 4.12 and for ever He was the Lamb slain from the foundation of the world There never was any other but his Name by which salvation at any time was bestowed All even those before and after Christ have drank of the same spirituall rock 1 Cor. 10.4 1 John 29. Ephes 5.23 Gal. 1.7 1 Cor. 3.11 Christ is the Lamb of God that taketh away the sin of the world not he the sin of some ages and another of other ages of the world He is the Saviour of the whole body No other Gospel can be preached but the glad tidings of life by Christ Other foundation can no man lay than that is laid which is Jesus Christ As Christ so the doctrine of life by Christ is the same yesterday to Adam the Patriarchs and Prophets To day to the Apostles and for ever to all following Saints It 's a testament wherein all the legacies of grace and glory are bequeathed and therefore as the Apostle argues it is unalterable Gal. 3.15 The rule of life the holy Law of God is a standing and unalterable rule Whatsoever is a sin against the morrall Law now was a sin alwayes duties required now by it were duties alwayes Peace is the portion now and it was ever the portion of them that walked according to it The ransom from death and standing rule of life were ever one and the same 2. The doctrine of salvation is once i. e. unalterably delivered now in respect of the present manner of administration namely by Ministers preaching and Sacraments c. No other form or manner of exhibiting the benefits by Christ can be introduced In respect of this manner of administration and exhibition of the benefits of the Gospel without legall types shadows and sacrifices it 's called the New Testament And it 's called new because it 's to be alway new Novum quia semper novum and never grow old as the former did Should there ever be another manner of administration admitted it must be called The new Testament and so either this must be called Old and then there must be two Old Testaments the former and this 〈◊〉 this must still be called new and so there should be granted two New Testaments Besides this last way of administration of the benefits of the Gospel being instituted by Christ himself it should much derogate from the dignity of Christ if another way should afterward be thought more excellent and perfect Heb. 1.2 God in these last times hath spoken saith the Apostle by his Son and therfore delivered his will more excellently and
Gospel even against the inward operation and supernaturall revelation of the holy Ghost This as I conceive is the unpardonable sin and was the sin of Alexander the copper-smith 2 Tim. 4.14 and of Julian 2. By an open and wilfull apostatizing from the faith and profession of religion haply for fear of persecution and out of too much love of this world This I conceive was the sin of Demas and Spira 2 Tim. 4.10 3. By a politick and terme-serving neutrality a lukewarmenesse and halting between two opinions for fear or shame when a man is oft on either side but truly on neither They on that side think him theirs we on this side think him ours his own conscience thinks him neithers To hold our peace when the honour of Christ is in question is to deny Christ even to a mistaking of the end of our redemption 1 Cor. 6.20 Yee are bought with a price therefore glorifie Christ in your body Joh. 1.20 and spirit Christ is not glorified when his name is concealed John Baptist confessed and denyed not Whosoever doth not openly confesse Christ Pet. 3.15 doth secretly deny Christ Christ is not to be hid as the woman hid the spies in the deep well of our hearts and covered over as she did the mouth of the well with corn for worldly concernments Rom. 10.10 Christum deseserit qui Christianum se non asserit If it be enough to beleeve in the heart why did God give thee a mouth He denyes Christ that doth not professe himselfe a Christian We are bound both consentire and confiteri both to consent to and confesse Christ If it be sufficient for thee to know Christ without acknowledging him for thy Lord it shall be sufficient for Christ to know thee but not to to acknowledg thee for his servant 2 Tim. 2.12 He who refuseth to suffer for dinies Christ He who is not for Christ is against him There may be a sinfull a damnable moderation The following Christ a far off in this life is no sign that thou shalt be near to him in the next No man will be afraid of being too professed a Christian at the day of judgment or will think that he hath lost too much for Christ when he is presently to lose all things by death If the time wherein we live be a night of profanenesse it s our duty the more brightly to shine as lights Phil. 3.15 4. By despairing of salvation offered through the merits of Christ in the promise of the Gospel This is a thrusting from us the hand that would and a casting away the plaister that should cure us 1 John 5.10 This sin makes God a lyar changeth his truth into a lye and Satans falsehood into a truth and justifies the divell more than God He that despairs of mercy what-ever he pretends practically denies the faithfulnesse sufficiency and sincerity of the Lord Jesus and asserts the faithfulnesse of him who is the father of lies 5. Lastly By a loose and profane conversation and this kind of practicall reall denying of Christ I conceive the Apostle particularly chargeth upon these seducers They walked after their own ungodly lusts their lives being full of earthlinesse and epicurism and their mouths of reproaches against holy obedience they encouraging themselves and others herein by perverting the sweet doctrine of the grace of God Ii qui sanguine Christi redempti fuerant diabolo se rursus mancipantes incomparabile illud pretium irritum faciunt Calv. in loc They professed the grace of Christ but led most gracelesse lives Their practice gave their profession the lye If they were not ashamed of Christ yet were they a shame to Christ their Lord who kept such servants they walked not worthy of their Lord. They had the livery of Christ upon their backs and the works of the divell in their hands The merit of his redemption they acknowledged but they denyed the efficacy thereof whereby he fanctifieth and reneweth the heart subdueth sin and quickneth to new obedience They acknowledged Christ a Jesus but denyed him as a Lord Christ they took for their Saviour but Satan for their master They like it well to come to Christ for ease but they will not take his though easie yoke upon them II. 2d Branch of Explicat Wherein appeares the sinfulnesse of this denyall of Christ 1. It plainly comprehends the sinne of Atheism There 's none who denies this only Lord God in his life but first denyed him in his heart and they who serve him not as the word commands apprehend him not as the word discovers They who are corrupt and do abominable works Psal 14.1 have said in their hearts there is no God Life-Atheisme is but the daughter of heart-Atheisme All outward actions are the genuine productions of the inward man they are as I may say the counter-panes of the spirit and so many derivations from that fountain Now think O Christians what an heinous sin it is to deny that being which thine own proves nay to hear to speak of God to plead for God to pray to God so frequently and in appearance feelingly and yet to deny that this God is 2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust They who deny the service of this their Lord truly think what that wicked servant in the Gospel said namely that Christ notwithstanding all his promises Mat. 25.24 is as an hard man that reaps where he did not sow and that there is no profit in serving him Heb. 3.12 'T is this evill heart of unbelief that makes men depart from the living God When men see no excellencie in Christ 't is easie for them to be perswaded to reject him He who beleeves not a jewel is precious will easily part with it He who denyes Christ plainly shews that he hath no trust in him to receive any benefit from him And how great a sin is this unbelief whereby fulnesse it self is esteemed empty Mercy it self is reckoned cruell Gain it self deemed unprofitable and all because faithfulnesse it self is accounted false 3. The denyall of Christ is notorious and unspeakable profanenesse it evidently shews that a man preferrs other things before and loves other things more than Christ No man ever denies and leaves this best of Masters till he be provided of a Master whom he thinks and loves better But how great a disparagement and indignity do they who set up any thing above Christ offer to Him who hath sent and designed Christ Joh. 5.23 and 6.27 the master-piece of all his mercifull and wise contrivements and to Christ himself For there 's nothing which can come in competition with Christ but is infinitely below him All the combined excellencies of creatures put into the balance with Christ bear not so much proportion as doth a feather to a mountain To forsake Christ for the world or a lust is to leave a
head the nailes shall tear the skin the teeth shall gnaw the flesh Those who are made to take one anothers parts shall become mutinous like the Midianites who sheath'd their swords in their fellowes bowels A man forsaken of God hath least mercy for himselfe Never let us please our selves or envy the enemies of God in any sinfull quietnesse since God can make men selfe-destroyers To conclude this if ever you would be reconcil'd to your selves 1. Labour to be reconcil'd to God in Christ Never will conscience Gods deputy speak peace if God himselfe speak war Nor will God be at peace but through him who is our peace 2. Let us maintain a constant war with sin Such is the cruelty of sin that it alwayes torments those who loves it and such is its impotency that it cannot hurt those who hate it 3. Let us constantly walk in those ways which Prov. 3.17 are called peace remembring that holinesse troubles nothing but what we should not only trouble but destroy our lusts 7. Observ 7. There 's no liberty to be found in forsaking of Gods service As soon as these angels had thrown off the yoke of obedience they put on the chains of bondage they were in bondage to sin and for sin Every sinner is a captive he cannot stir hand or foot in heavenly imployments A Saint only walks at liberty the service of God alone is freedom Where the spirit of the Lord is there is liberty and a changing of the chains of flavery for an heavenly activity None but Saints can run the wayes of Gods Commandments and willingly wait upon their Master and hence it is that only they can perform duties either delightful to him or themselves The wayes of obedience which are torments to a sinner are the pleasures of a Saint that which the one counts his yoke the other esteems his priviledge and knows not how to live without the daily performing of them And how comfortable is their condition in having their chains of guilt beaten off by Christ As their services are so their usage is that of sons not of slaves and captives Their duties savour of the Spirit of adoption and a filial ingenuity Their services are without fear whereas others are all their life long subject unto bondage How are sinners mistaken in thinking that liberty is inconsistent with sanctity A Saint loseth nothing but his bonds and fetters by becoming holy nor is holinesse a chain to any but those who know no other freedom then an house of bondage 8. The pleasures of sin bear no proportion to the horrours thereof It 's pleasures are light and momentany its chains are heavy horrid and everlasting The act of sin is instantly ended and the delights of sin soon fall off but its chains are strong and not to be broken there 's no aqua fortis to eat them asunder How happy were it that sinners would be but as wise in preventing as they will he wofull in undergoing the everlasting sorrows which follow their short sinning Oh that when you say you know not how to forbear the breaches of the law you would ask your selfe whether you are able to bear or knock off the chains of the prison Foolish sinner say no more as I have sometimes heard thee in thy sits of passion I must speak and then I have done when chou hast done God hath not done he then begins and should he as thou deservest once chain such a wild offender in that black dungeon of hell he would not have done with thee to eternity Look upon sin with Scripture spectacles Oh view the chain the everlasting chain of guilt and horrour through every tentation Let the meditation of eternity damp and stop thee in thy sinfull heats and fury If thou canst not find a man who to gain the world would be compell'd to lie bound upon a bed of roses a hundred years how shalt thou endure the flames and chains of hell to eternity 9. Observ 9. How eminently is the goodnesse of God manifosted to men more then to angels The fallen angels continue under the chains of eternall guilt helplesse without Aug. and hopelesse of recovery Man who deserved no better is loosed from those chains by a strong Redeemer and by the blood of Jesus Christ they are broken asunder How should so great mercy quicken our hearts to thankfulnesse Wonder O man that God should break in pieces and throw on to the dunghill of hell to eternity those golden vessels the angels beset with the most precious gems of most shining and glorious endowments when they had contracted rust and that he should cleanse the earthen pot poor man in stead of breaking it when the uncleannesse of sin had defil'd and eaten into it I only adde that in one thing the sins of men admit of a greater aggravation then those of divels these never sinn'd against the offers of a Saviour Unbelieving sinner the very divels will condemn thee If all the examples in the world of ingratitude to God and unkindnesse to ones selfe were lost they might be found again in thee Thus far of the first part of the punishment of these fallen angels in the prison viz. their being in everlasting chains They are said secondly to be under darknesse Two things may here needfully be opened 1. What the darknesse is under which they are 2. What is their misery in being under it EXPLICATION 1. Darknesse is in Scripture taken taken two wayes 1. Gen. 1.2 4. Isai 45.7 Isai 45.19 Isai 45.3 1 Cor. 4.5 1 Thess 5.5 2 John 2.8 Rom. 1.21.2.19.1 Thess 5.8 1 John 2.11 1. Properly for the negation defect and privation of light 2. Metaphorically 1. for a secret hidden or private place What I tell you in darknesse that speak you in light Matth. 10.27 so Luke 12.3 2. For errour and ignoorance Acts 26.18 to turn them from darknesse to light Ephes 4.18 having their minds darkned Ephes 5.8 Once were ye darknesse c. In which tespect principally sins are called the works of darknesse Rom. 13.12 Ephes 5.11 3. For great calamities and punishments 1. Externall Job 50.26 When I looked for good Jer. 23.12 evill came unto me and when I waited for light there came darknesse Isai 5.30 If one look unto the land behold darknesse and sorrow Isai 8.22 They shall look unto the earth and behold trouble and darknesse Isai 59.9 We wait for brightnesse but we walk in darknesse Isai 47.5 Get thee into darknesse Jer. 13.16 Ezek. 32.8 Mich. 7.8 Psal 143.3 Afflictus vitam tenebris luctuque trahebam Virg. Aeneid 2. O danghter of the Caldeans 2. Internall Thus Heman complains Psal 88.6 That God had laid him in darknesse Isai 50.10 Who is there among you c. that walketh in darknesse and seeth no light 3. Eternall for the uncomfortable condition of the damned in hell by reason of the absence of Gods presence Jude 12. Matth. 8.12 Matth. 22.13 we read of some
the generall are persons of an holy conversation To him who ordreth his conversation aright will God shew his salvation Christ will blesse people not by the voice when they shall say they are Christians but by the hands he will handle and feel them And more particularly it is a Good day to those only who have done good to the afflicted friends of Christ No good duty is acceptable to Christ if we reject works of mercy Psal 16.3 2 Thes 1.5 6 7. How chearfully may he look upon the Judge that hath saved the lives of the Judge his wife and children The Saints are tyed to Christ in both relations Phil. 4.5 Si tanta percussione digna est pietas non impensa perpende quid mercatur injustitia illata What can cruelty and oppression expect from Christ at that day but the measure which Zebah and Zalmunnah found from Gideon who wereslain by him for slaying his brethren If the not relieving of the Saints deserve a curse what shall the robbing of them do 6. Observ 6. Great should be the consolation of every friend of Jesus Christ in thinking of this great day It shall be to them a Good day A day of clearing from all undue imputations Moses being charged with ambition in taking too much upon him comforted himself with the thoughts of the morrow Numb 16. 1 Cor. 4.4 To morrow saith he shall the Lord shew who are his When the counsells of the heart shall be manifest every one shall have praise of God When a Christian is call'd a dissembler and an hypocrite he may say at the great day the Lord shall shew whether it be so or no. All slanders defamations shall fall off from the Saints as do drops of water from an oyled post The weight of their glory shall weigh down all their light slight disgraces In all the wants and losses of the faithfull for Christ in this life how great may be their consolation Great shall be their reward in heaven Mat. 5.12 none shall be losers by Christ that are losers for him The day of Judgement shall be the day of restitution of all their comforts God takes away nothing but what he gave and what he will again restore yea for which he will restore a thousand fold This great day should relieve us against the length of our troubles and the slownesse of deliverance Though God asks day for the rewarding of his children yet the greatnesse of the recompences of that Great day shall infinitely more then countervail for the slownesse of the bestowing them In all obscurity and contempt how may the Saints rejoyce to consider that at the great day they shall appear with Christ in glory and shine as the Sun in the Firmament When a Master is absent from a School the Scholers are mingled together those who are of the highest Form are perhaps standing amongst those of the lowest but when the Master comes into the School every Scholer takes his right place so at the last day every one shal have their due place allotted to them though now there be nothing but confussion This great day may comfort Saints in their greatest distances In this world they are oft far from one another Eph. 4.13 both in respect of places opinions affections at this great day they shal all meet yea and in the unity of the faith of the Son of God In all the cruelties and unkindnesses of wicked men It s the duty of the Saints in this life to be patient among it shall be their priviledge hereafter to be freed from the company of the wicked * Quomodo Christus eum damnabit quem propriamors redemit Ambros lib. de Jacob. cap. 6. Quis venturus est judicare te nisi qui venit judicaripro te Aug. in Psal 147. they shall neither be troubled with sin nor sinners nor sorrows the day of Judgement shall be a day of redemption Luk. 21.28 Eph. 4.30 of refreshment Act. 3.19 the thoughts of this day may support them in their absence from Christ At that great day they shall meet with their Redeemer their Spouse their Head how shall not Christ save those from death for whom he hath suffred death Who shall come to judge the Saints but he who came to be judged for them VER 7. Even as Sodom and Gomorrha 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 eternall fire THis Verse containes the third example of Gods severe displeasure against the sinners of former times and it is that of Sodom and Gomorrha c. which the Apostle sets down by way of comparison noted in these words Even as the former part or proposition whereof is in this verse and the reddition or second part in the two next following In this example I observe four parts 1. The Places punished Sodom and Gomorrha and the cities about them 2. The deserving cause of their punishment In like manner giving themselves over to fornication and going after strange flesh 3. The severity of their punishment Suffering the vengeance of eternall fire 4. The end and use of their punishment they are set forth for an example For the first The Places punished Sodom and Gomorrha and the cities about them EXPLICATION Four things may be by way of Explication inquired into 1. What places these cities of Sodom and Gomorrha were 2. What were these Cities about them 3. Why Sodom and Gomorrha are rather named then those Cities about them 4. Why these places are rather named then the persons and inhabitants thereof 1. For the first concerning the Cities of Sodom and Gomorrha to reserve the speaking of their sin and punnishment unto the two following parts of the text Wee read Gen. 13.10 upon occasion of Lots choice of the plain of Jordan for the place of his habitation that all that plain was well watred every where before the Lord destroyed Sodom and Gomorrha even as the garden of the Lord like the land of Egypt * Hoc cave cum Lyrano referas ad proxime dictum de Egypto quasi Aegyptum veâ—it esse feracem maxime qua ex ea venitur ad Segor Id non vult sed cum remotiori jungendum Erat inquam illa Jordanis planicies irrigua qua itur in Segorem Mercerus in locum Hanc Lectionem amplectuntur Musculus Mercerus Pererius Willetus as thou comest unto Zoar. The River Jordan taking beginning from the mountain Libanus and arising say some out of two fountaines call'd Dan and Jor which joyned together make the name Jordan after it hath run saith Pererius about fifteen miles falleth into the lake Samechonitis the same that is call'd the waters of Merome Josh 11.7 then it passing along by Chorazin and Capernaum falleth into the lake Genesareth and so it having continued a current of an hundred miles in length till it falleth
Judgement An unjust Judge is a Solecism a contradiction A Judge should be the Law enlivened To this end Judges must be godly Righteousnesse will not stand without Religion Jethro's advice to Moses was Chuse men fearing God Exod. 18.21 Let the fear of the Lord be upon you said Jehoshaphat to the Judges 2 Chr. 19.6 7. The Aethiopians apprehended that the Angels attended on all Judicatories and therefore as I have read of them they left twelve chairs empty in the judgment-place which they said were the Seats of the Angels but Judges must believe that a greater than the Angels is there 2. Impartiall He must not respect the person of the poor nor honour the person of the mighty Lev. 19.15 and Deut. 1.17 He must hear the small as well as the great There must no mans condition be regarded in judgement nor must the Judge behold the face of any ones person but the face of his cause Job 34.19 God accepts not the persons of Princes A Judge will be a sun of righteousness it shining as well upon the beggar as the noble 3. A Master of his affections Anger hatred pity fear c. the clouds of Affection will hinder the Sunshine of justice The Athenian Judges us'd to sit in Mars-street to shew that they had Martiall hearts Constantine is termed a man-childe Rev. 12.5 So Brightman for his courage He who wil go up to the mount of Justice must leave his affections as Abraham did his Asse and Servants at the foot thereof Love and wisdom seldome dwell under one roof and the fear of man is a snare A Coward we say cannot be an honest man nor will a fearfull and flexible Judge be able to say injustice Nay 4. Deliberate In the case of information about false Worship Deut. 17.3 Moses directs to this deliberation before sentence be given If it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain c. then shalt thou bring forth the man c. What plenty of words are here to prevent precipitancy in Judicature It much commended the integrity of Job who professeth Job 29.16 The cause which I knew not I searched out †See the example of the Heathen Festus Act. 25.16 Both sides must be heard the small as well as the great Though a Judges * Qui statuit aliquid parte inaudita alerâ aequum licit statuerit haud aequus fuit Sen. in Med. sentence be right yet hee is not right in giving it if he give it before either party be heard 5. A lover of truth A man of truth Exod. 18.21 Hating lying executing the judgement of truth Zech. 8.16 His heart must love his tongue speak the truth Exod. 18.21.23.8 Deut. 16.19.27.26 2 Chron. 19.7 nor will the hand without go right if the wheels within go wrong 6. Incorrupt Hating bribes because hating covetousnesse A gift blindeth the wise and perverteth the words of the righteous Of whose hand saith Samuel have I received any gift to blind mine eyes therewith 1 Sam. 12.3 A Judge must neither take money to be unjust nor to be just Righteousnesse is its own reward The Thebeans erected the Statues of their Judges without hands the gaine of bribes is sum'd up Job 15.34 Fire shall consume the Tabernacles of bribery 7. Sober and Temperate He that followes the pleasures that attend on Majesty will soon neglect the paines which belong to Magistracy It was a prudent instruction of Lemuel's mother Prov. 31.4 5. It is not for Kings It is not for Kings O Lemuel to drink wine nor for Princes to drink strong drink lest they drink and forget the law and pervert the judgement of any of the afflicted Whoredom and wine and new wine take away the heart Hos 4.11 Some understand those words Jer. 21.12 Execute judgement in the morning properly as if they should performe acts of judgement early before they were indangered by abundant eating or feasting to render themselves less able to discerne of causes 2. The second branch of Jurisdiction which belongs to the Magistrate consisteth in the Dstribution of rewards and punishments 1. Of Rewards to those who keep 2. Of Punishments to those who break the Lawes 1. Of Rewards Of this the Apostle speaks Rom. 13. Do that which is good and thou shalt have praise Of this the Supreme Lord gives an example who joynes shewing mercy to thousands with visiting the iniquities of the fathers upon the children Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty but also for warmth and benignity 2. Of Punishments These are of sundry kinds Some concern the name as degradations some the estate as pecuniary mulcts some the body and these are either Capitall or not Capitall as mutilation of some part c. Evident it is from Scripture-commands that it is the Magistrates duty to punish Deut. 19.21 the Judges shall make diligent inquisition c. And thine eye shall not pity but life shall go for life 2. From his Function Rom. 13.4 He beareth not the sword in vaine Governours are for the punishment of evill doers 3. From the Benefit of these punishments To the punished who may grieve for what they have done to the Spectators who may be warned from doing the like Prov. 19.25 Deut. 19 19r Indulgentia flagitiorum illecebra Exod. 21.12 Lâ—v. 24.17 c. Sinfull indulgence silently yet strongly invites to a second wickednesse Even Capitall punishments are injoyned by Scripture Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed A Law which being before the erection of the Mosaicall Polity shews that the Lawes which afterward commanded Capitall punishments did not simply and absolutely but only in respect of some circumstances concern the Israelites The capitall punishment of Malefactors by the Magistrate was dictated by the Law of Nature And as the force of the foresaid command was before so did it continue after Moses Christ himself even from it drawing an Argument to disswade Peter from shedding of blood Mat. 26.52 Nor do I understand but that if all punishments of Malefactors by the sword be now unlawful as Anabaptists dream it must necessarily follow that all defending of the subjects by the sword against an invading enemy is unlawfull also the publick peace being opposed by the one as much as the other nay may we not argue That if the power of the sword belong not to the Magistrate to defend the Common-wealth that it belongs not to any private man to defend himself against the violent assaults of a murderer In sum Capitall punishments may be inflicted but sparingly slowly It is observed by some That God was longer in destroying Jericho then in making the whole world Satius est ut euret pharmacum quam sanet ferrum As many Funerals disgrace a Physician so many executions dishonour a Magistrate The execution of Justice should like Thunder fear many and
meet this ugly guest in any corner of the house but the heart riseth against it this hatred of evill Psal 97.10 is more then of hell it s a killing look that the soul doth cast upon every corruption He that hateth his brother is a man-slayer he that hateth his lust is a sin-slayer not he that hateth the sins or practices of his brother but the person of his brother so not he that hateth the effects and fruits of sin but the nature of sin not he that hateth sin for hell but as hell Every evill by how much the nearer 't is by so much the more it s hated An evill as it is so to our estate names children wife life soul as impendent adjacent incumbent inherent admits of severall degrees of hatred Sin is an inward a soul-foe Love turned into hatred becoms most bitter brethrens divisions are hardest to reconcile the souls old love is turned into new hatred the very ground sin treads upon is hated There 's a kinde of hatred of ones self for sin every act that sin hath a hand in is hated our very duties for sins intermixing with them and we are angry with our selves that we can hate it no more 3. This hatred puts forth it self in labouring the destruction of sin Love cannot be hid neither can this hatred The soul seeks the death of sin by these ways and helps 1. By lamentation to the Lord when going to him for strength with the Apostle Oh wretched man that I am was there ever a soul so sin-pestred Ah woe is me Lord that I am compell'd to be chain'd to this block Never did a slave in Egypt or Turkey so sigh under bondage as a mortifying soul doth under corruption The sorrows of others are outward shallow in the eye the look but these are in the bottom of the soul deep sorrows It s true a man may give a louder cry at the drawing of a tooth then ever he did pining under the deepest consumption but yet the consumption that is the harbinger of death doth afflict him much more and though outward worldly grief as for the death of a child c. may be more intense and expressive yet grief for sin is more deep close sticking oppressive to the soul then all other sorrows the soul of a saint like a sword may be melted when the outward man the scabbard is whole 2. The soul of a sin-subduer fights against sin with the Crosse of Christ and makes the death of Christ the death of sin Ephes 5.25 1. By depending on his death as the meritorious cause of sins subduing of sanctification and cleansing Christs purifying us being upon the condition of his suffering 1 Cor. 6.20 and so it urgeth God thus Lord hath not Christ laid down the price of the purchase why then is Satan in possession Is Satan bought out Lord let him be cast out 2. By taking a pattern from the death of Christ for the killing of sin we being planted into the similitude of his death Rom. 8.5 sin it self hanging upon the crosse as it were when Christ died Oh saith a gracious heart that my corruptions may drink Vinegar that they may be pierced and naild and never come down alive but though they die lingeringly yet certainly Oh that I might see their hands feet side and every limb of the body of death bored the head bowing and the whole laid in the grave the darknesse error and vanity of the understanding the sinfull quietnesse and unquietnesse of my conscience the rebellion of my will the disorder of my affections 3. And especially the soul makes use of the death of Christ as a motive or inducement to put it upon sin-killing Ah my sin is the knife saith the soul that is redded over in my Redeemer's blood Ah it pointed every thorn on his head and nail in his hands and feet Lord Art thou a friend to Christ and shall sin that kill'd him live Thus a sin-mortifying heart brings sin neer to a dead Christ whom faith seeth to fall a bleeding afresh upon the approach of sin and therfore it layes the death of Christ to the charge of sin The crosse of Christ is sins terror the souls armour The bloud of Christ is old sures-be as holy Bradford was wont to say to kill sin As he died for sin so must we to it as his flesh was dead so must ours be Our old man is crucified with him Rom. 6.6 It s not a Pope's hallowing a Crosse that can do it Mr. D. Rogers Pr. Cat. but the power of Christ by a promise which blesseth this Crosse to mortification 3. The soul labours to kill sin by fruitfull enjoyment of Ordinances It never goeth to pray but it desires sin may have some wound and points by prayer like the sick child to the place where its most pained How doth it bemoan it self with Ephraim and pour-forth the bloud of sin at the eys It thus also improves Baptism it looks upon it as a seal to Gods promise that sin shall die We being buried with Christ in baptism that the Egyptians shall be drowned in the sea It never heareth a Sermon but as Joab dealt with Vrijah it labours to set its strongest corruption in the fore-front of the battell that when Christ shoots his arrows and draws his sword in the preaching of the Word sin may be hit An unsanctified person is angry with such preaching and cannot endure the winde of a sermon should blow upon a lust 4. By a right improving all administrations of providence If God send any affliction the sanctified soul concludes that some corruption must go to the lions If there arise any storms presently it enquires for Jonah and labours to cast him over-board If God snatcheth away comforts as Joseph fled from his Mistris presently a sin-mortifying heart saith Lord thou art righteous my unclean heart was prone to be in love with them more then with Christ my true Husband If God at any time hedg up her way with thorns she reflects upon her own gadding after her impure Lovers If her two eys Profits Pleasures be put out and removed a sin-mortifier will desire to pull down the house upon the Philistims and beareth every chastisement cheerfully even death it self that sin may but die too 5. By consideration of the sweetnesse of spirituall life Life is sweet and therfore what cost are men at to be rid of diseases to drive an Enemy out of the Country The soul thinks how happy it should be could it walk with God and be upright and enjoy Christ be rid of a Tyrant and be governed by the laws of a Liege the Lord Jesus How heavie is Satans yoke to him who sees the beutie and tasts the liberty of holy obedience A sick man confined to bed how happy doth he think them that can walk abroad about their imployments Oh saith a gracious heart how sweetly doth such a Christian pray how strictly doth
he live how close is he in duty how fruitfull in conversing But I alass how feeble how dead how unable I am held under by a tyrant oh that I could be his death 6. By recollecting its former folly in loving of sin thinking thus Formerly I loved that which now I see would have murdered me What a deal of pains care cost time laid I out to satisfie my lusts oh that I could recall these follies as I recollect them but since I cannot make them never to have been I 'll labour to hinder them for time to come Oh that my hatred might be greater then ever my love was to them A soul that hath been mad upon sin afterward is as vehement against it This is the Apostles argument As ye have yeelded your members servants to uncleannesse Rom. 6.19 1 Pet. 4.3 so now to righteousnesse and The time past of our lives may suffice us to have wrought the will of the Gentiles 7. By with-drawing those things that have been as fuell and fodder to corruption Fire is put out as well by taking away wood as casting on of water A sin-mortifying heart forbears the using of that which it hath heretofore abused it knows that often Satan lieth in ambush behinde lawfull enjoyments He that hath taken Physick in wine afterward is ready to loath that very sort of wine in which his loathed medicine was given him he that hath been sin-sick dreads those tentations in which Satan was wont to wrap sin up he considers that he that alway goeth as far as he may sometime goeth farther then hee should he feeds not without fear Jude ver 12. but trembles in every enjoyment lest it may be an in-let to sin and his own corruption get advantage by it he fears a snare under his very trencher and poyson for his soul in every cup of wine especially if he hath been formerly bitten therby Whereas a carnall heart engulfs it self in occasions of sin if in themselves lawfull sees no enemy and therfore sets no watch he makes provision for the flesh Rom. 13. he cuts not off the food which relieveth his enemy whereas a Sin-mortifier as an enemy that besiegeth a City hinders all the supplyes and support of lusts that so he may make himself more yeeldable to holinesse 8. By re-inforcing the fight after a foyl by gaining ground after a stumble by doubling his guard after unwarinesse strengthening the battell after a blow praying more earnestly contending more strenuously laying on more strongly after sin hath been too hard thus Paul was the more earnest with God against sin he besought the Lord thrice after the messenger of Satan had buffetted him 2 Cor. 12.8 9. By a holy vexation with the constant company and troublesom presence of sin Thus was holy Paul put upon opposing of sin he complains sin was always present with him Rom. 7.21 even when he would do good And sin is call'd Heb. 12.1 encompassing easily besetting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It dwells in us It s a leprosie not ceasing till the wall be pull'd down the house of our mortality dissolved it s as neer as the skin upon the back bowels in the body it goeth along with a saint in every duty Sabboth Ordinances like Pharaoh's frogs into the Kings chambers pestering a Saint at every turn the apprehension hereof puts the soul upon endeavouring sins ruine The neerer an enemy is the more hatefull he is the closer the conflict is the quicker are the strokes the fiercer the fight To conclude A holy insulting and rejoycing in God follows if at any time he hath given the soul victory and any fore-skins and heads of these uncircumcised it blessing God as Panl Rom. 7.21 I thank God through Jesus Christ our Lord going about duty more cheerfully and yet humbly A man may read the good news of a victory in a Saints countenance Doth he not say to Christ when some lust hath been smitten as Cushi to David I would that all the enemies of my Lord were as that one young man Lord When will there be a perfect riddance of these vermin Oh how sweet will heaven be when I shall trample upon every Goliah and see every Egyptian dead upon the shore when I shall have neither tear in my eye nor lust in my soul This for the first thing in the nature of Sanctification viz. Mortification 2. The second follows which is Vivification wherby we live a new and spirituall life The Scriptures proving it are abundant I live saith Paul Gal. 2.20 yet not I but Christ liveth in me If ye be risen with Christ seek those things that are above Col. 3.1 The life of Jesus is made manifest in our mortall flesh 2 Cor. 4.11 As the death of Christ is the death of corruption so the same power of God by which he raised Christ from the dead Eph. 1.20 doth frame us to the life of Christs holinesse Christ by the power of his Deity wherby he raised himself having derived spirituall life to all his members as life is derived from the head to the other members enableth them to manifest it accordingly As Christ was raised up from death by the glory of the Father even so we walk in newnesse of life Rom. 6.4 and ver 11. Reckon ye your selves alive unto God through Jesus Christ Eph. 2.10 We are his workmanship created in Christ Jesus to good works which God hath before ordained that we should walk in them Joh. 15.5 He that abideth in me and I in him the same bringeth forth much fruit These brief considerations may shew in what respects a sanctified person lives a new life a life of holinesse 1. A sanctified person liveth a holy life in moving and acting from a principle of holy life All vitall actions are from an inward principle A body without a soul lives not moves not naturally nor without an internall principle of spirituall life received from Christ doth any one live spiritually The body of every living creature hath a heart which is the forge of spirits and the fountain of heat Joh. 3.9 Jer. 32.40 Jer. 31.33 True holinesse proceeds from an implanted seed the fear of God in the heart the Law put into the inward man Sanctity unlesse Christ be in us is but a fable Gal. 2.20 Rom. 6.11 Joh. 15.5 Gal. 4.19 Col. 1.27 Christ liveth in me saith the Apostle and so he speaks of living to God by Christ Christ must abide in us he is formed and dwelleth in us The actions of a sanctified person are from a vitall principle the spirit within the holinesse of another is but from without beginneth at his fingers ends he is drawn by outward inducements his motions are not the motions of a living creature but like those of a clock Duceris ut nervis alienis mobile lignum Hor. Ser. l. 2. or some image that move not from within but from weights and plummets without when his weights are