heart be opprest with sins in the mean time and be not upright with God 1 Cor. 13. 1. Though I speak with the tongues of men and Angels and have not charity I am become but as a sounding Brass and tinkling Cymbal Though you can speak of the things of God with much enlargement and affection pray sweetly all is but as tinkling with God if there be not saving grace It is a great evidence that we are such as the Apostle speaketh of when the affection doth not answer the expression of a duty nor the life our knowledg and gifts have not a proportionable influence upon practise So much for that Point Having spoken of the State I come now to speak of the Author of it God the Father But why is it so distinctly attributed to the Father is not Christ our Sanctification 1 Cor. 1. 30. and is it not called the Sanctification of the Spirit 2 Thes 2. 14. The Answer shall draw out the strength of the phrase in these Propositions 1. It is true that the whole Trinity one way or other concurreth to the work of holiness those works ad extra are indivisa common to all the Persons the Father sanctifieth the Son sanctifieth and the Holy Ghost sanctifieth the same may be said of preserving and calling 2. Though all work joyntly yet there are distinct personal operations by which they make way for the glory of each other the love of the Father for the glory of the Son and the glory of the Son for the power of the Spirit See how the Scripture followeth these things You shall find first that no man cometh to the Son but from the Father by Election Iohn 6. 37. All that the Father giveth shall come to me so vers 65. No man cometh unto me unless it be given him of my Father Look again and you shall find that no man cometh to the Father from the bondage of sin and Satan but by the Son through his Redemption and Mediation John 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me Again you shall see no man is united to the Son but by the Holy Ghost who worketh in those whom the Father did choose and the Son redeem and therefore the Sanctification of the Spirit is as necessary as the Blood of Jesus 1 Pet. 1. 2. So that you see all have their distinct work the Inchoation is from the Father the Dispensation by the Son and the Consummation by the Spirit from the Father in the Son and through the Spirit there is Gods choyce Christs purchase and the Spirits application all are joyned in one Verse for indeed they must not be severed even in the place last alledged 1 Pet. 1. 2. 3. Because the first distinct operation is the Fathers therefore the whole work in Scripture is often ascribed to him he is said to justifie The Iustifier of them that beleeve in Iesus Rom. 3. 26. So he is said elsewhere to purge Iohn 15. 1 2. I am the Vine and my Father is the Husbandman he purgeth it that it may bring forth more fruit All dependeth upon the decree of his love Christ doth not work upon a person unless he be given to him by the Father and therefore he being first in order and operation the whole work is made his work Sanctified in God the Father Observe That Sanctification is Gods work wrought in us by the Father To cleanse the heart is beyond the power of the creature it can no more make it self holy then make its self to be We could defile our selves but we cannot cleanse our selves as the sheep can go astray of its self but it can never return to the fold without the shepherds care and help Lusts are too hard for us and so are the duties of obedience God that gave us his Image at first must again plant it in the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman We are his workmanship in Christ Ephes 2. 10. God taketh it to be his Prerogative Levit. 21. 8. I am the Lord that sanctifieth thee Grace is his immediate creature Mans will contributeth nothing to the work but resistance and rebellion and outward means work not unless God put in with them else why should the same Word preached by the same Minister work in some and harden others all the difference ariseth from Gods grace which acteth according to pleasure Well then 1. Let us wait upon God till the work be accomplished Our wills are obstinate and perverse but God never made a creature too hard for himself he is able to do this thing for us and 't is our comfort we have such a God to go to The Heathens that groped and felt after God were to seek of a power to quell their lusts and therefore were put upon sad remedies whereas all is made easie to you in the power of God through Christ Crates gave this advice to one that came to him to know how he should subdue the lust of uncleanness he answered that he should either famish himself or hang himself they knew no remedy but offering violence to Nature or else death and despair Democritus blinded himself because he could not look upon women without lusting after them Now God teacheth us to put out the eye of our lust not of our bodies Bless God that you know whose work it is and to whom to go for Sanctification 2 Vse Praise the Lord when ever this work is accomplished Not I but grace it must not be ascribed to our works or to any power that is in our selves but to Gods mercy Christs merits and the Spirits efficacy There is Gods grant To her it was granted to be covered with fine linnen the righteousness of the Saints Rev. 19. 18. God the Father giveth leave or issueth forth an Authentick Act and Decree in the Court of Heaven as Esther by the grant of the King was supplyed out of the Kings Wardrobe Then there is Christs merit the stream wherein we are washed floweth out of Christs own heart 1 John 1. 7. The Blood of Christ cleanseth us from all sin Then there is the Spirits efficacy no less power will vanquish the proud heart of man 'T is notable that grace is expressed not only by the notion of Creation which is a making things out of nothing but also by Victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist and hinder but in man there is besides a death of sin a life of resistance against grace therefore Sanctification must entirely be ascribed to God we deserve it not it cometh from the Fathers good-will and Christs merit we work iâ— not 't is accomplished by the power of the Holy Ghost Again observe That though the work of grace be immediately
wrought by another person yet our thoughts in beleeving must not stay till we ascend and come up to God the Father You shall see the Scripture carryeth out our acts of faith to him every where Rom. 4. 24. If we beleeve in him who raised up Jesus our Lord from the dead that is in God the Father So John 12. 44. He that beleeveth in me beleeveth not in me but in him that sent me that not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifesteth himself in me So John 14. 1. Ye beleeve in God beleeve also in me Both expressions may be imperative Besides beleeving in Christ we must also beleeve in God as the first Fountain and Author of grace Now the Reasons are 1. Because all grace beginneth with the Father the first in order of being is first in order of working 'T is the Father that floweth out to us in Christ and by the Spirit What ever Christ hath and is he hath from him as the original Author 1 Cor. 1. 30. Of him Jesus Christ is made to us Sanctification The high Priest went into the Sanctuary before he blessed the people so doth Jesus Christ sanctifie you in the Father and from the Father as Mediator certainly he is to be considered as Gods Servant and Instrument Well then Reason is in its progress till it climb up to the first cause of a thing so should Faith do not leave till you come to the Father who is the highest Fountain of grace 2. Because what ever is done to you by Christ is done with a respect to his Fathers love John 17. 2. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him So see verse 6. I have manifested thy Name unto them thine they were and them thou gavest me That was the ground of Christs respect the Fathers donation or the charge he received from him and therefore you must look upon the Fathers love as well as Christs care for in all his respects to us he still acknowledgeth his obedience to the Father and indeed it giveth us a double ground of hope the Son loveth us because the Father required it and the Father loveth us because the Son asketh it if Christ be faithful to his Father we are sure to be loved or if the Father have any respect and love to Christ 3. Because 't is a great support and comfort to faith to consider of the Father in the act of beleeving two are better then one and 't is often made a priviledg to have the Father and the Son 1 John 1. 3. and 2. 23 24. 2 John 9. alib There is the Fathers love and the Sons merit either severally will not yeild that joy and peace in beleeving and therefore 't is good to have them both together There is no access to the Father but in the Son What will guilt do with Justice stubble with consuming fire God out of Christ is terrible rather then comfortable therefore 't is said 1 Pet. 1. 21. that by him we beleeve in God that is by Christ through his merit we come comfortably to pitch upon God the Father So again Christ separate from the Father doth not yeild such firm grounds of confidence there must be some act of the Father to give us full security for in the business of Redemption God the Father is represented as the offended wronged party who is to receive satisfaction we are sensible of the wrong and offence Conscience feeleth that we must be also sensible of his favour and grace towards us now when we see him first in all acts of grace that taketh away all jealousie and scruple 4. Because in the Fathers Love there are many circumstances which are very engaging to the Soul which are not to be found in the rest of the divine Persons for he being first in order hath the chiefest work ascribed to him but especially are not to be found in Christ as Mediator and because Christ as Mediator is most known to the creatures I shall prosecute this matter with respect to that Consideration 1. In the Fathers love and acts of grace there is an original Fulness Christs fulness as Mediator is but derived out of the Fathers plenty Col. 1. 19. It pleased the Father that in him all fulness should dwell And 't is limited by the Fathers Will in the dispensation of it all that Christ dispensed was according to the Charge and Commandment given him by his Father see Mat. 20. 23. It is not mine to give save to those for whom it is prepared of my Father Christ doth not deny his Authority to give glory as well as grace only he sheweth how in all the dispensations proper to the Mediator he was limited by the Will and Counsel of the Father And so he denyeth to dispense the knowledg of times and seasons because the Father had kept it in his own Power Acts 1. 7. So that now 't is an engaging Consideration to remember that the Father whose Will is absolute who hath an original Fulness of all grace that he himself loveth us and is first in all acts of blessing 2. In the Fathers acts you have the purest and freest apprehension of love he began and first broke the business of our Redemption God the Son can have an higher motive the Fathers Will but God the Father can have no higher motive then his own love his elective love was the first rise and spring whence all that love that passeth out to the creature issueth forth and therefore here we have the freest apprehension of love there was a love of the Father anteceding the merit of Christ John 3. 16. God so loved the world that he gave his only Son there was the most independent and free act of love It serveth to press us to give a distinct glory in beleeving to God the Father Get a right apprehension of the divine Persons and the several endearments with which their personal operations are represented 'T is said John 5. 23. That God will have all men honour the Son as they honour the Father God is most honoured when your thoughts are most distinct and explicite in this matter Do not forget the Father you are his gift as well as the Sons purchase and the Spirits charge If God the Father had not loved you before all worlds Jesus Christ would not have redeemed you and if Christ had not redeemed you the Spirit would never sanctifie you and as the Spirit will not work unless you look upon him as Christs Spirit John 16. 14. He shall glorifie me for he shall receive of mine so Christ came to glorifie the Father and to finish his work John 17. 4. Bless them and praise them all then If you receive any thing see the Fathers bounty in it the freeness and everlastingness of his Love stamped upon what you have
So if you want any thing holiness comfort grace pardon reflect not only upon the fulness of Christs merit but the freeness of the Fathers love You deal with a God of bowels and bounty Father Son and Holy Ghost all are yours There is a fond affectation in some to carry all things in the Name of Christ even such acts wherein the Father is most concerned as the former Age carryed all Dispensations in the Name of God Almighty without any distinct reflection upon God the Son in whom the Father will be honoured and by whom we have an access to the Father So many in this Age in their popular discourses and prayers carry all things in the Name of God the Son and with a fond and luscious affectation ingeminate the Name Jesus Christ Jesus Christ so that the honour and adoration due to the other Persons is neglected and forgotten whereas Christ is to be acknowledged Lord in all Tongues and among all Nations to the glory of God the Father Phil. 2. 11. But now 't is high time to proceed to the second and last Manifestation of their effectual Calling Preserved in Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept in or by him the meaning is they were not only sanctified for the present out of the store and plenty of God the Father but should for ever be kept in that estate by Jesus Christ The Point is That Gods called and sanctified people are preserved and kept in their state of grace and holiness in and by Jesus Christ The Point asserteth two things that they are kept by Christ and in Christ that is not only for his sake but by vertue of union with him Jesus Christ is the Cabinet wherein Gods Jewels are kept so that if we would stand we must get out of our selves and get into him in whom alone there is safety I might handle this latter Branch apart namely that Vnion with Christ is the ground of our safety and preservation but because I am sensible that I have stayed too long upon this Verse already I shall content my self with handling upon this occasion the general Doctrine of the Perseverance of the Saints And first I shall give you the state of it how far we may expect to be preserved 2. The Grounds of Certainty and Assurance in this kind First How far we may look for Preservation The Doctrine of Perseverance is much impugned but the Earth is never the more unsetled because to giddy brains it seemeth to run round however let us grant what must be granted and then the truth will be burdened with less prejudice Seeming grace may be lost Take from him that which he hath Mat. 25. 28. is Luke 8. 18. Take from him that which he seemed to have Blazing Comets and Meteors are soon spent and fall from Heaven like lightening while stars keep their orb and station A building in the sand will totter and Hypocrites be discovered before the Congregation Prov. 26. 26. Again Initial or preparative grace may fail such as is spoken of Heb. 6. 4 5. to wit illumination external reformation temporary faith devout moods some good beginnings c. Plenty of blossoms do not always foretell store of fruit some dye in the very pangs of the birth and are still born Yet again True grace may suffer a shrewd decay but not an utter loss the leaves may fade when the root liveth In temptations Gods children are sorely shaken their heel may be bruised as Christs was but their head is not crushed Peter denyed Christ but did not fall from grace there is a remaining seed 1 John 3. 9. 'T is notable what Chrysostom observeth concerning Christs prayer for Peter Luke 22. 32. I have prayed for thee that thy faith fail not Mark saith he he doth not say I have prayed for thee that thou shouldst not deny me but I have prayed that thy faith should not altogether vanish and be abolished Once more such grace as serveth to our well-being in Christ may be taken away joy peace cheerfulness c. As a man may have a being though his well-being be lost he is a man though a bankrupt though poor though sick though diseased so a Christian may be living though he be not lively Yet further The operations of grace may be obstructed for a great while a fit of swooning is not a state of death there may be no acts and yet their seed remaineth this may last for a long time David lay in a spiritual swoon nine moneths for he awaked not till Nathan came to him Psal 51. the title and when Nathan came to him the child begotten upon Bathsheba was born for he saith 2 Sam 12. 14. The child which is born to thee shall dye Yet further Grace if left to us would soon be lost we shewed that in Innocency but 't is our advantage that our security lieth in Gods promises and not our own that we are not our own keepers that grace is a Jewel not trusted but in safe hands that perseverance is Gods gift not mans act and that Christ hath a Charge to conduct the Saints and keep them safe to everlasting Glory John 6. from 37 to 40. and John 10. 28. I give unto them eternal life and they shall never perish neither shall any perish non shall pluck them out of my hand My Father which gave them is greater then all none is able to pluck them out of my Fathers hand They neither shall nor can God and Christ are engaged in the keeping of them Christ by Gods Command as Mediator and God by Christs merit therefore he that separateth us from God must tug with Jesus Christ himself and be too hard for him also or else he can never pluck them out of his hands If they should question Christs power because of the ignominy of the Cross the Fathers hands are also engaged for our greater assurance Can any creature loose his eternal and almighty grasp and pluck out those whom the Father hath a mind to keep We do not plead for any wilde assurance and certainty of Perseverance we do not say that they that neglect means or grieve the Spirit and do what they list are sure that they shall not miscarry that is against the nature of Gods dispensation and the nature of this assurance and therefore but a vain cavil 'T is against the nature of Gods dispensation whom he maketh to persevere he maketh them to persevere in the use of means Hezekiah had assurance from God of life for fifteen years yet he taketh a lump of figs and applyeth it as a plaister to the boyl Isai 38. 5 with 21. More clearly Acts 27. 31. All shall come to Land but Except ye abide in the ship ye cannot be safe We are sure of life as long as God hath any service to do for us yet we are bound to get food and rayment and to use all means to preserve life This was Satans cavil against Gods
Numb 32. 38. Nebo and Baalmeon their names being changed so exact should we be in keeping from Idols 2. Let us beware of Idolatry Satan loveth it and that is motive enough we should hate as Christ hateth and love as he loveth Rev. 2 6. and on the contrary love what Satan hateth and hate what he loveth naturally we are wondrous prone to this sin and therefore Idolatry is reckoned as a work of the flesh Gal. 5. 20. man naturally hath a corrupt and working fancy and imagination which depending upon sense formeth fleshly conceptions and notions of God and therefore are we so prone to erre in this worship 't is not needful I hope to speak to you of Paganish and Popeish Idolatry Let me only now disswade you First from making the true God an Idol in your thoughts by forming apprehensions unworthy of the glory of his Essence Psalm 50. 21. Thou thoughtest that I was altogether like thy self Now thus we do when we conceive him of such a mercy as to hold fellowship with one that continueth under the full power of his sins so weak as not to be able to help in deep extremities Zech. 8. 6. Of a rigorous and revengeful disposition as not to pardon injuries and offences upon submission and repentance Hos 11. 8. of a fickle nature so as to fail in his promises Numb 23. 19. Thus 't is easie to turn the true God into an Idol of our own brains To remedy this consider God in his works and in Christ In his works Cyril I remember observeth that before the flood we read of no Idolatry Aquinas addeth a reason to the observation because the memory of the Creation was then fresh in their thoughts Again look upon God in Christ you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle it was called a Sacrifice of Devils The Tabernacle was a Type of Christ you make God an Idol when you worship him out of Christ For the Father will be honored in the Son John 5. Therefore when ever you go to God take Christ along with you Secondly From setting up any Idol against God in your affections when you set up any thing above God in your esteem especially in your trust that 's an Idol covetousness is twice called Idolatry Col. 3. 5. Eph. 5 5. because it doth withdraw our affections from God yea our care our esteem our trust which is the chiefest homage and respect which God expecteth from the Creature I mention these things because I would speak somewhat to practice and because Satan is gratified with spiritual Idolatry as well as with that which is gross and bodily From that Clause about the body of Moses once more observe That of all kind of Idolatry the Devil abuseth the world most with Idolatrous respects to the bodies and Relicks of dead Saints If you ask why I answer Partly because this kind of Idolatry is most likely to take as being most plausible and suitable to that reverend esteem which we have of those that are departed in the Lord and so our Religious affections become a snare to us Partly because when men become objects of Worship and Adoration the God-Head is made more contemptible and mens conceits of a divine power run at a lower rate every day Partly because this malicious fiend hopeth this way to beat the Lord with his own weapon when the bodies and Relicks of those Saints who by the famousness of their examples were likely to draw many to God do as much or more withdraw men from him and superstition doth as much hurt as their example did good Partly because the Devil by long experience hath found this to be a successful way in the world Lactantius proveth it that the Idolizing of famous men was the rise of all Idolatry and Tertullian in the end of his Apology observeth the same that Heathen Idolatry came in this way sub nominibus imaginibus mortuorum by a reverence to the images of dead men whose memory was precious amongst them Ninâ—s or Nimrod the first Idolater set up his own dead Father Bâ—lus whence came the names of Baal and Bel for an Idol The Teraphim stolen by Rachel Gen 31. 35 were the images of their Ancestors whom Laban worshipped so in the primitive times before any other Idolatry was brought into the Church they began with the Tombs and Shrines of the Martyrs First It sheweth us the first rise of Idolatry respect to the Relicks and Remains of some men famous in their generations Satan attempted it betimes not only among the Heathens but among the people of God he contended for the body of Moses that he might set it up for this use but that which he could not obtain then he hath effected now in the Roman Synagogue by the Arms the Legs the Hands the Feet the Pictures of the Martyrs surely such a known Artifice and ancient method of deceit a man would think should long ere this have been discerned but that God hath given them up to beleeve a lye Well might the Anti-Christian state be called Rev. 11. 8. Babylon Sodom and Aegypt that is Babylon for Idolatry Sâ—dom for filthyness and Aegypt for Ignorance and darkness the same Idolatry being practised which was in use in the darkest times of Paganism Heathenism and Popery differ but little only the names are changed a new Saint for an old Heathen Idol their canonizing and the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are much alike so are their Saints and the Heathens and Heroes and middle poners only that the Papists have put many in the Calender which either never were in the world or else were wicked and traiterous as our Bâ—cket and St. George an Arrian Bishop that so the Devil might be doubly gratified by the Shrine it self and that by the canonization of the infamous person sin might become less odious Secondly It sheweth the perverseness of men who are apt superstitiously to regard the Relicks of them dead whom they despised living Moses was often opposed living and after death likely to be adored as 't is often the condition of Gods people to live hated and dye Sainted Vetus morbus est saith Salvian quo mortui sancti coluntur vivi contemnuntur The Scribes and Pharisees garnished the Tombs of the dead Prephets and killed the living Mat 23. 29 30. And the Jews in the fifth of John pretended love to Moses and shewed hatred to Christ posterity honoureth them whom former ages destroyed living Saints are an eye-sore they torment the world either by their example or their reproofs Rev. 11. 10. Heb. 11. 7. but objects out of sight do not exasperate and stand in the way of our lusts this fond affection is little worth those that were ready to adore Moses would not imitate him Again from that He durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not the boldness to do any thing contrary to the Law of God or unbeseeming
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
A Practical Commentary OR AN EXPOSITION WITH NOTES On the Epistle of JUDE Delivered for the most part In sundry weekly Lectures at Stoke-Newington in Middlesex By THOMAS MANTON B. D. and Minister of Covent Garden LONDON Printed by J. M. for Luke Fawn and are to be sold at his Shop at the sign of the Parrot in Pauls Church-yard 1658. TO THE Religious and Honourable LADY LETITIA POPHAM Wife to Colonel ALEXANDER POPHAM MADAM `_TIS a lovely Conjunction when Goodness and Greatness meet together Persons of Estate and Respect in the world have more temptations and hinderances than others but greater obligations to own God the great Landlord of the world expecteth a Rent from every Country-Cottage but a large Revenue from great Houses Now usually it falleth out so that they that hold the greatest Farms pay the least Rent never is the Lord more neglected and dishonoured then in great mens Houses in the very face of all his bounty if Religion chance to get in there it is soon worn out again though vices live long in a family and run in a blood from father to son yet 't is a rare case to see strictness of Religion carryed on for three or four descents 't was the honour of Abrahams house that from Father to Son for a long while they were Heirs of the same Promise Heb. 11. 9 but where is there such a succession to be found in the houses of our Gentry The Father perchance professeth godliness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle not many noble c. there are a few he doth not say there are none and a carnal son cometh and turneth all out of doors as if he were ashamed of his Fathers God The Causes of this mischief may be supposed to be these 1. Plenty ill-governed disposeth to vice and sin as a rank soil is apt to breed weeds 2. Brave Spirits as the world counteth them think strictness inglorious and the power of Religion a base thing that taketh off from their Grandure and Esteem a loose owning of Christianity is honourable since the Kings of the earth have counted it one of the fairest flowers of their Crowns to be stiled the Catholick King the most Christian King the Defender of the Faith c. But a true submission to the power of it is made a scorn as being contrary to that liberty of fashions vanity of complement and some Gentile customes which in a fond compliance with the humour of the age they are loth to part with 't were a rude zeal to deny them honest civilities but certain Customes and Modes there are inconsistent with the severity of Religion which rather then men will part with they will even break with God himself 3. The Marriage of children into carnal families wherein they consult rather with the greatness of their House then the continuing of Christs interest in their line and Posterity how careful are they that they should match in their own rank for blood Estate should they not be as careful for Religion also but even good people give a suspicion sometimes that they do not beleeve what they do profess That this is the ready way to undo all that hath been set on foot for God is evident by Scripture and Experience in Scripture we read of Jehoram who is said to walk in the way of the Kings of Israel for the Daughter of Ahab was his wife 2 King 8. 18. and in Ecclesiastical History of Valens the Emperour who by marrying with an Arian Lady was himself ensnared in that wicked opinion All this is spoken Madam to quicken you to the greater care in your Relations that you may settle a standing interest for Jesus Christ so hopefully already begun in your House and Family it will not be pleasing to you that I should publish upon the house top what God hath done for you or enabled you to do for him Go on still and be faithful there are few that I know in the world who have more cause to honour God then you have That I have inscribed this Commentary to your name will not seem strange to those that know my great obligations to your Self and your worthy Husband and your interest in that beloved place and people among whom I have had so many sweet opportunities of enjoying and I hope of glorifying God and from whom I should never have removed but upon those weighty causes and considerations which did even rend me from them and though I am now transplanted and owe very much service and respect elsewhere yet that Noble Lord that gave me the Call will allow me full time and leave to pay my old debts that afterward I may be the more in a capacity publickly to express my gratitude to himself If any should be so foolish as to object the unsuiteableness of Dedicating a Comment on the Scripture to one of your Sex as it seemeth some did to Jerom I shall not plead that two of the Books of Scripture are named from Women Ruth and Esther that an Epistle which maketh up a part of the Canon in inscribed to an Elect Lady that if this be a fault others have faulted in like kinde before me but onely that this is a practicall Commentary and surely in matters of practise which is every Christians Common interest your Sex hath a full share though your course of life be more private and confined yet you have your service the Scriptures speak of the womans gaining upon the husband 1 Pet. 3. 1. seasoning the children Pro. 31. 1. 2 Tim. 1. 5. incourraging the servants in a way of Godliness especially of their own Sex 't is said Esther 4. 16. I also and my maidens will fast likewise these maidens were either Jews and then it sheweth what servants should be taken into a nearer attendance such as savour of Religion see Psal 101. 6. or else which is more probable such as she had instructed in the true Religion for these maidens were appointed her by the Eunuch and were before instructed in Court-fashions Esther 2. 9. but that did not satisfie she taketh time to instruct them in the knowledge of the true God and it seemeth in her apartment had many oppertunities of religious commerce with them in the Worship of God Madam how far you practise these duties it is not necessary that I should tell the world persevere with cheerfulness and in due time you shall reap if you faint not the good Lord shed abroad the Comforts and Graces of his Spirit more abundantly into your heart which is the unfeigned desire of him who is Madam Your most Obliged and respectively Observant Tho Manton The Epistle to the READER Good Reader THe people of God have ever been exercised with two sorts of Enemies Persecutors and Sectaries 't is hard to say which is worst when the Christian Church began first to look forth in the world there were adverse powers without
layd out for the gain of Souls Again it hinteth faithfulness We are not to trade for our selves and to drive on our own designs of credit and advantage we are servants employed for the Masters uses Gal. 1. 10. Do I yet please men If I pleased men I should not be the servant of Christ A man that sets up for himself is to trade for himself but all that a servant doth should be for his Masters honour and profit 2. It hinteth duty to the people Regard Ministers as servants of Christ that you may give their persons all due honour consider God hath retained them as for a nearer service to himself 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of the Gospel The world counteth the Calling probrosum artificium a sordid artifice and way of living whereby men set their tongues and parts to sale and think that of all Callings this can best be spared therefore it is high time to assert the dignity of the Office Men should not think so basely of those who are Christs servants not only to do his business but to wait upon his person his special Attendants nay Embassadors that impersonate and represent their Master Again Bear our doctrine with meekness and patience we are but servants if the message which we bring be displeasing remember it is the will of our Master it is not in our power to comply with your lusts and humors if the Scripture doth not As God said to Jeremy Jer. 15. 19. Let them return unto thee but return not thou to them so you should comply with the Word we cannot comply with you The false Prophets returned to the people complyed with their humors We must deliver our Message pardon to whom pardon terror to whom terror is due servants must be faithful Thus must you look upon them as servants yet but as servants that you may not fondly idolize their persons What is Paul and Apollos but Ministers by whom ye beleeve 1 Cor. 3. 5. It is the old way of flesh and blood to sacrifice to the next hand And that you may know to whom to go for the fruit of the Ordinance when we have done our work there is one that cometh after us who is mightier then we who giveth the increase to what we have planted and watered 3. The Author of the Epistle is described by his kindred and relation and Brother of James There were two in the Colledg of the Apostles of that name James of Zebodee and James the son of Alpheus who was also called the Brother of the Lord that is his Cousin German who is the person intended for Jude was his Brother as Mat. 13. 55. Is not his Mother called Mary and his Brethren James and Joses and Simon and Judas Now this clause is added partly to distinguish him from the other Judas called Iscariot who bebetrayed our Lord. It is good to prevent all visible scandals and exceptions against our persons I observe this because the Scripture doth elsewhere Joh. 14. 22. Judas saith unto him not Iscariot How is it that thou wilt manifest thy self to us and not unto the world The Scripture would not have you mistake him that said so Men drink less freely of a suspected fountain Partly because this would make the Epistle the more welcome James was of great credit and repute reckoned by Paul among the Pillars Gal. 2. 9. From whence observe 1. That it is lawful to use the credit of others for the advantage of the Truth In the 15 of the Acts the Apostles might have determined the case by their own infallible spirit but for the greater credit sake they take in the consent of others vers 23. The Apostles and Elders and Brethren c. Paul dealing with Heathens quoteth the sayings of their own Writers in divers places which may justifie the unaffected use of sentences and passages out of the ancient Writers of the Church It is good to bait the naked hook of Truth sometimes with the advantage of carnal credit Again observe That we should walk so that we may be an honour to our relations This is one of Judes titles the Brother of James He took it for an honour to be related to so eminent an Apostle Worthy men reflect a credit upon their families To be brother father son to such as have deserved well of the Church is no mean honour and engagement to virtue Well then live so that you may not disgrace your lineage and you that come of worthy Ancestors walk answerably to the dignity of your extraction The images of your Progenitors are not more fullied with dust and smoak and age then they are with your vices The Spirit of God brands a degenerate Issue for walking unworthy their birth and the priviledges of their blood 1 Chron. 4. 22 23. Vide Junium alios in locum So much for the Saluter Let us now come to the Saluted they are described by their Condition called by the effects and manifestations of it which are two Sanctification and Preservation 1. Their Condition called for that both in the construction of the words and the order of nature is to be read first There is an outward calling and in that sence Christ speaketh Mat. 20. 16. Many are called but few are chosen that is outwardly called in the invitations of the Word so all wicked men that live within the hearing of the Gospel but it seemeth they are only called obiter by the by as they live among the Elect those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose Rom. 8. 28. But there is an inward and effectual calling by the perswasion of the Spirit or the voyce of the Son of God which causeth life Joh. 5. 25. The Apostle speaketh here of the called according to Purpose and that by an inward and effectual calling Whence note That it is the condition of the people of God to be a called people this is first in their description see Rom. 1. 6. Among whom are ye also the called of Jesus Christ So the Corinthians are said to be Saints by calling 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren partakers of the heavenly calling Now the Saints are a called people first Because all they have and enjoy is from Gods calling a Christian is nothing and hath nothing but what God is pleased to work in him by his creating Word Calling the things that are not as though they were Rom. 4. 18. Now God is pleased to work this way partly to give us a Warrant that we may possess our priviledges in Christ without intrusion and usurpation No man taketh this honour upon him till he be called of God This is that we have to shew to Conscience that we do not presume and usurp we have a calling so to do Why dost thou vile wretch go to God in the Name
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would deceive if it were possible the very Elect Mat. 24. 24. Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1. 7. Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1. 3. and peace from the Son for he is our peace Ephes 2. 14. and love from the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only grace doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7. 7 8. Rom. 9. 15. Isai 45. 15. and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57. 21. There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14. 27. and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9. 17. The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confâ—â—ence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130. 7. False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift
a question whether there be degrees of glory yea or no But I suppose it may easily be determined He that soweth sparingly shall reap sparingly whereas others have their bosoms full of sheaves if a man with a little grace should get to Heaven yet he hindereth his own preferment Who would have a thin crop and a lean harvest 6. It suiteth with our present state here we are in a state of progress and growth not of rest and perfection Grace is not given out at once but by degrees Christ saith Joh. 17. 26. I have declared thy Name and will declare it and Joh. 1. 50. Beleevest thou thou shalt see greater things then these There is more to come therefore let us not rest in our first experiences Paul saith I have not attained Phil. 3. When grace is wrought yet there is something lacking He is a foolish builder that would rest in the middle of his work and because the foundation is layd is careless of the superstructure The state of the Saints is expressed by a growing light Prov. 4. 18. As long as there is want there should be growth see 1 Thes 4. 1. 7. Seeking the increase and multiplication of spiritual gifts suiteth best with the bounty and munificence of God The Father Son and Holy Spirit have rich grace for us and we are most welcome when we seek for most plenty God the Father is represented as rich in mercy Ephes 2.4 Rom. 10. 12. We can never exhaust the Treasures of Grace and impoverish the Exchequer of Heaven So Christ hath a rich and full merit 2 Cor. 8. 9. to make us rich c. God the Son aimed at it in all his sufferings and condescentions that he might make a large purchase for us and we might not be straitened in grace The Spirit of God is poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly Tit. 3.6 There is mercy enough in God the Father merit enough in God the Son efficacy enough in God the Spirit God is not wanting if we be not wanting to our selves If a mighty King should open his Treasure and bid men come and bring their bags and take as much as they would do you think they would neglect this occasion of gain surely no they would run and fetch bag after bag and never cease Thus doth the Lord do in the Covenant of Grace you will rather want vessels then treasure 8. 'T is a necessary piece of gratitude we would have mercy to be multiplied and therefore we should take care that Peace and Love be multiplyed also we would have God add to our blessings and therefore we should add to our graces see 2 Pet. 1. 5. When we have food we would have cloathing and when we have cloathing we would have house and harbour and when we have all these things we would have them in greater proportion the like care should we shew in gracious injoyments When we have knowledge we should add temperance and when we have temperance we should add patience c. 9. We may learn of our Lord Jesus to whom we must be conformed in all things Luc. 2.40 He grew in wisedom and stature the meaning is his humane capacitie was inlarged by degrees according to his progress in age and strength for in all things he was lâ—ke us except sin and our reason is ripned and perfected together with our age 10. We may learn of worldly men Who joyn house to house and field to field and are never satisfied So there is an holy covetousness in spirituall things when we joyn faith to faith and obedience to obedience one degree to another our Blessings are better and the chiefest good should not be followed with a slacker hand 't is our happiness to enjoy the infinite God and therefore we should not set a stint and limit to our desires With what arts and methods of increase doth a covetous man seek to advance himself he liveth more by hope then by memory and what he hath seemeth nothing to what he expecteth So should we forget the things that are behinde and reach forth to the things that are before us A covetous man seemeth the poorer the more he hath gotten so should we grow humble with every injoyment 't is a good degree of grace to see how much we want grace A covetous man maketh it the main work and business of his life to increase his estate He goeth to â—bed late riseth early eateth the bread of sorrows and all for a little â—elf the strength of lust should shame us should not we make Religion the businesse of our lives and our great imployment shall we be as insatiable as the grave to the world when a little grave serveth the turn Secondly the next thing which I am to do is to give you some observations concerning growth in grace they are these 1. To discern growth there is required some time a totall change which is far more sensible than growth that may be in aâ— instant then a sinner now a Saint but there must be a competent time to judge of our growth we cannot discern it by single acts so much as by the greatâ—r portions of our lives We cannot so easily find out how we grow by every Sermon as by comparing our past estate with our present we do not fly to the the top of Jacobs ladder but go up step by step 't is a work of time and so we may judge of our not growing if after a long time we are where we were under the power of the same prejudices or the same doubts or the same lusts still see Heb. 5. 12. Secondly In the growing of Saints there is much difference all the plants in Christs garden are not of a like heighth and stature some that are more publickly usefull have theiy five talents others but two some thrive more and grow of a sudden 2 Thess 1. 3. Your faith grew exceedingly others are weak and slow and yet they are fruitfull We all grow according to the measure of a part Eph. 4. That is according to the rate of that part which we sustain in the body a finger groweth not to the quantitie of an arm they all grow but the growth of all is not equall Thirdly Growth in grace is alwayes accompanied with growth in knowledge 2 Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ c. Plants that grow out of the Sunne send up a longer stalk but the fruit is worse some Christians pitch all their care upon the growth of love and take no pains to grow in knowledge but this is not right we should alwayes follow on to know the Lord Hosea 6. 3. We reade that Christ grew in knowledge we do not reade that he grew in grace Gods choysest saints are alwayes bettering their notions of God Moses his first request was Tell me thy name Exod. 4 and afterwards shâ—w me thy glory Exod. 33. Our
Faith was closed up there was nothing to be added further as a part of the authentick and infallible Rule though the dayly necessities of the Church do call for a further Explication But you will say You told us but now how the Word was many times delivered how then once I answer The Apostle speaketh not of the successive manifestations of Gods Will to Prophet after Prophet till the Old Testament was perfected but of that common doctrine which the Apostles and Evangelists by one consent had published to the world and which was now to settle into a Rule and so to remain without change till the coming of the Lord. Observe That the doctrine of Salvation was but once delivered to remain for ever without variation Paul chideth them for being withdrawn to another Gospel Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles that they had a surer Word of Prophecy 2 Pet. 1. 19. a safe rule to trust to and Paul biddeth Timothy Continue in the things which he had learned and our Lord saith Mat. 24. This Word of the Kingdom shall be preaâ—hed to all Nations Now the doctrine of Salvation is but once delivered 1. Because all is done so fully and perfectly that nothing can be added there is enough to make us wise to Salvation and what should Christians desire more There is enough to make the man of God perfect that is to furnish him with all kind of knowledg for the discharge of his office there needeth no more there is enough to make us wise to preach and you wise to practise and 't is certain enough that you need not spend your time in doubting and disputing and 't is full enough you need nothing more to satisfie the desires of Nature or to repair the defects of Nature here is sufficient instruction to decide all Controversies and assoil all doubts and to give us a sure conduct to everlasting glory 2. Because this Rule can never be destroyed The Word hath often been in danger of being lost but the miracle of its prâ—servation is so much the greater In Josiahs time there was but one Copy of the Law in Dioclesians time there was an Edict to burn their Bibles and Copies were then scarce and chargeable yet still they were kept and so shall be to the end of the world for the Sacraments must continue till Christ come Mat. 28. 20. and 1 Cor. 11. 26. and the Word must be preached till we all grow into a perfect body in Jesus Christ Ephes 4. 12 13. not only de jure but de facto not only it must be so but it shall be so Well then expect not new revelations or discoveries of nâ—w truths beside the Word which is the immutable Rule of Salvation Again it checketh them that expect new Apostles endued with a Spirit of infallibility to resolve all doubts and questions We must give heed to the Scriptures till the day star arise in your hearts that is till we have full communion with Christ for our reward in Heaven is expressed by the morning star Rev. 2. 28. To him that overcometh I will give the morning star Again it confuteth the Familists that dream of some days of the Spirit wherein we shall have a greater light then is in the Scriptures they fancy the time of the Law to be the days of the Father the time of the Gospel to be the days of the Son and the latter end of the world to be saeculum Spiritus Sancti as the Weigelians phrase it the age of the Holy Ghost but foolishly for these are the last times and the holy Ghost was never more gloriously poured out then at Christs Ascension and greater things cannot be revealed to us then God in Christ reconciling the world Lastly 't is for the comfort of the Saints that their Salvation is put into a stated course and God hath shewed you what you must do if you would inherit eternal life The next circumstance is the persons to whom it was delivered to the Saints it may be understood of the Apostles to whom it was delivered to be propagated oâ— of the Church to whom it was delivered to be kept and who in the constant use of Scripture are called Saints Observe That Saints are most interested in the acknowledgment propagation and defence of Truth The Christian faith was delivered to Saints and by Saints and none receive it so willingly and defend it so zealously and keep it so charily and faithfully as they do 1. The men that the Spirit of God made use of as Penmen were holy men specially purified and sanctified for this work 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost And Ephes 3. 5. Revealed unto his holy Apostles and Prophets by the Spirit These men were the fittest instruments to beget an external repute to the Word Surely they would not do any thing for their own ends and obtrude their own inventions upon the world as Oracles from God A carnal mans testimony is liable to suspition Who would count that wholesom that cometh from a leprous hand Yea those that were not of eminent sanctity were not fit for such an employment a novel doctrine such as the Gospel seemed to be in the world needed all the advantages that might be to gain a title and interest in their belief therefore did the Lord make use of such holy and self-denying persons who expected to gain nothing but ignominy poverty afflictions bonds death these things did abide for them in every City 2. Holy persons are only fit to preach the Faith sancta sanctis holy men for holy things 't is an holy faith and therefore fit to be managed by holy persons that their hearts may carry a proportion with their work Isai 52. 11. Be ye clean that bear the Vessels of the Lord The Officers that carryed the Vessels and Utensils of the Temple out of Babylon were to take care of their cleanness God purified Isaiah when he sent him to reprove Isai 6. 7. and the Priests under the Law that ministred before the Lord were to wash in the great Lavor Regeneration is the best preparation for the Ministry Others disparage their testimony and bring a reproach upon the Gospel People think we must say somewhat for our living and so give us the hearing but that 's all Oh think of it the credit of Christ lieth at stake and since Miracles are ceased all the external confirmation that we can add to the Word is by holiness of conversation The Levites first cleansed themselves and then cleansed the people Nehem. 12. 30. The life of a Minister is much either to edification or destruction they take the lesson rather from your lives then your mouths and by your levity or vanity sin cometh to be authorized in short either your doctrine will make your life blush or your life will make your doctrine blush and
are so tender of wordly interests do little value an interest in God Wisdom is justified of her children Mat. 11. 19. they are Bastards and not Children that are afraid or ashamed to own their mothers defence or can hug those in their bosoms that are enemies to God and his grace Psal 139. 21. Doe not I hate them O Lord that hate thee am not I greved with them that rise up against thee 'T is an Argument of his sincerity that God and he had the same enemies that he could finde no room in his heart for affection to them that he had no affection to God when we came into covenant with God we made a League with him offensive and defensive to count his friends ours and his enemies ours to hate what he hateth and to love what he loveth therefore without breach of covenant we cannot be silent in Gods cause and friends to the enemies and abusers of his grace 2. The next Branch is That their zeal who have an inteest in God is the best zeal now 't is the best partly because 't is hotest they that contest meerly for an opinion are not so earnest as they that contend out of affection as a stranger seeing a man oppressed may chide him that did the wrong but a meet relation he will interpose and venture himself in the quarrel So will one that loveth God sacrifice all his interests for Gods sake partly because 't is purest carnal men may ingage in Religious controversies out of passion they may stikle for their own opinion but this fire is taken from a Common heart not from the Altar it doth not arise from any love to God from any inward relish and taste of the sweetness of grace but onely from humour and obstinacy and wordly iâ—terest we may as well be afraid of some mens zeal against errour as of other proneness to it Carnal persons keep a great coyle and fill the world with clamour and rage but their hearts do not flame with zeal upon a proper interest and do not carry on things in Gods way The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God why errours about Christ are horrible to them a very abomination to their thoughts because thereupon are built all their hopes and in such matters they have most experiences therefore their hearts sparkle within them others feel a cold indifferency but they a mighty pressure upon their spirits I now come to the last part of their discription And denying the onely Lord God and our Lord Jesus Christ observe their sin denying The Object the Lord Jesus Christ who is here described three ways 1. By his absolute rule and supremacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Lord. 2. By his Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 3. By his Headship over the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ I shall first vindicate and then open the words divers take words disjunctively applying the first clause to the father the second to the Son So Erasmus translateth it God who is that onely Lord and our Lord Jesus Christ But as Beza observeth this is not the first time that he is taken tripping in those places which seem manifestly to assert the Godhead of Christ briefly then that the whole clause is to be understood of Christ may be proved by these arguments 1. Because the paralel place in Peter from whence this seemeth to be taken maketh mention onely of Jesus Christ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of absolute Sovereignty is ascribed to him denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master that bought them 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures as God as man In his relation to the world so a Master to the Church so a Lord 3. By the tennor of the words in the Original where there is no new Article to divide them and therefore all these Titles belong to the same person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Many old Coppies as Calvin saith read thus denying Christ who is onely God and onely Lord. 5. Because the heresie of these times struck at Christ more then God the Father and onely at the Father for Christs sake and therefore John in his Epistles speaketh often of those that denyed Christ See 1 John 2. 22. and 1 John 4. 3. 't is true the School of Symon and some other Sex held forth many fabulous things of God and introduced multitude of Rulers by whom the world was governed but this was to exclude Christ and to make voyde that Soveraignty which the Scriptures assert to be committed into his hands The most ancient Heresies were those of the Simonians Menandrians Saturninians who denyed the person of Christ affirming Simon Magus to be Christ And the Valentinians who denyed his humane Nature affirming that he brought his substance from Heaven and onely passed through the Virgin Mary like water through a Conduite there is but one Objection against this exposition and that is if it be meant of Christ then the Father will be excluded from being God for Christ according to the sense alledged is said to be onely Master onely God and onely Lord I Answer The expression doth not exclude either of the Persons of the Godhead the Father or the Son but onely the Creatures and foigned Gods especially those feigned Rulers and Gâ—vornors of the world which the School of Simon and the Nicholaitans introduced under the horrid names of Barbel Abrakan and Kavlakan c. and indeed such kinde of expressions are frequent in Scripture as Isa 44. 8. Is there a God beside me yea there is no God I know not any So Isa 45. 5. I am the Lord there is none else there is none besides me All which expressions are meant of Christ as appeareth not onely by the Titles of Saviour and Redeemer given to the God that there speaketh but also by divers passages therein proper to him yea by a quotation of the Apostles Compare Isa 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father where â—e is said to be onely true God Joh. 7. 3. This is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent which is not exclusive of other persons but of other Gods and the Scriptures speak thus because of the unity of the Divine Essence which all the persons communicate one with another The Exposition of the words now they are vindicated will be easie And denying this is done either openly or covertly Openly when Christ is cleerly renounced and opposed Covertly Christ is denyed either by the filthy conversation of Christians or else by Heretical insinuations striking at his person and natures at a distance both are intended for these seducers though they denyed Christ yet they had
in their innocency they were alike good and alike happy and could contemplate and behold God and embrace him with delight as others did all that is Super-natural in the good Angel is the grace of confirmation by which they abide in the knowledge and lâ—ve of God whereas others left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their first estate and 't is probable this grace was given to the good Angels in the very momeâ—t of their creation before any merit of theirs or use of their natural abilities as appeareth by the others sudden fall and because they are chosen in Christ who is the head of Men and Angels Col. 1. 16. 2. What was their sin there is a great deal of difference among Divines about it for herein they proceed by guesse and conjecture rather then any câ—rtaâ—n proof Howbeit there is enough to vindicate Gods justice against them quae vis peccata saith Aquinus sunt in malis Angelis according to his opinion they have the guilt of all sin upon them as tempting man to every sin but what was the special formal sin is not so easily determined some say affectatiâ—n of the Diviâ—ity others say flat Rebellion against the Law of their Creation or rash attempts against the Empire and Soveraignty of God others envy because of the humane nature exalted above the Angelical in Christ he took not the seed of Angels Heb. 2. 16. but whether that mystery were made known to them is uncertain rather there are probabilities to the contrary for the good Angels know it now by Gods dispensations to the Church Eph. 3. 10. others think Râ—bellion against a particular Law given to them as that concerning eating the forbidden fruit was to man whether it were affecting an higher degree above their Creation or refusing their office and ministration about man or confidence in their own gifts and received excellency in a matter of so great incertainty 't is hard to determine To state their sin take these Propositions 1. The Law which made their act to be sin was the Moral Law as being the Copy of Gods holinesse his revealed will to all rational creatures and they are said to sin 2 Pet. 2. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law and of no other Law do we read but of the moral Law which as is probable was given to the Angels excepting onely such things as are not suitable to a spiritual nature the Commandement concerning Adultery or unlawfull Propogation for they neither marry nor give in marriage a thing proper to the bodily life 2. The most likely thing in their sin was Pride there is Pride in every sin namely a despising and contempt of the Commandment and this is a sin agreeable enough to a spiritual nature as Adultery Drunkennesse and such sins are proper to a corporal and sensitive nâ—ture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prove it the Fathers usually quote that place Isa 14. 12. How art thou fallen from Hâ—aven O Lucifer Son of the morning for thou hast said in tâ—y heart I will ascend above the heights of the Clouds I will exalt my Throne above the Stars of God I will be like the most high But these are but metaphorical Passages concerning the King of Babylon and the ground of the mistake was because the Angels are often in Scripture set forth by Stars as Job 38. 7. That testimony which is most cogent is in 1 Tim. 3. 6. Ordain not a novice lest being lifted up with Pride he fall into the Condemnation of the Divel this is lest he make himself guilty of that sin for which the Divel was condemned and rejected of God namely of Pride and James 3. 15. Pride is called Divelish Wisedome the sin is often to be read in the judgement that followeth it Gods throwing them down from the dignity of their estates was a sign that they aspired above it and it may bee collected from the first temptation ye shall be as Gods as himself said in the sense of the fathers eri sicut altissimus so to our first Parents he said eritis tanquam diâ— 3. They do best that make it a compound sin accommodating all opinions for look as there are many sins in that one Act by which Adam fell Vnbelief Pride Ingratitude Disobedience c. so in this act of the Angels there might be many sins for though Pride be a chief sin in it yet what kind of Pride it was or how discovered it cannot be determined every opinion is affected with equal probability it might be envy at man as we see the good Angels rejoiced at their happinesse Job 38. 7. Luke 2. 14 15. and â—uke 15. 7. or affectation of worship as we see now they delight in it or any other rebellion against Gods Empire and Majesty 3. How they came to sin the Angels being created pure they had no lust within to incline them being in heaven they had no object without to draw and allure them there was no evil â—racture no tempter how could they sin I answer 't is probable that many of the Angels sinned by temptation and seducement and that one great Angel now called Beelzebub first fell and drew the rest after him Mat. 25. 41. the Divel and his Angels and Mat. 10. 25. Beelzebub the Prince of Divels it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signified the God or Lord of flies now because the Jews knew that they were Divels that were worshipped in the Idols of the Gentiles they gave the names of the Idols to the Divels or evil Angels and the chief of the Divels they called by the name of Beâ—lzebub So Matth. 12. 24. implying one that was the Prince of the unclean spirits called Divel Sathan the great Dragon and the God of this World from all which we may probably collect that there was a Prince or Chief of the Apostate Angels who was the Ring-leader in this Faction and Rebellion against God 2. Because the question returneth how came the first Angel then to fall I answer 't is hard to conceive how sin came into the Angels first all that we can say is this that the Angels were created good yet mutable and free and they voluntarily chose not to abide in their own estates All the answer Austine would give to this question was Deus non sunt they are not God 't is God's Prerogative alone to be immutable they might sin because they were creatures and Aquinus giveth this reason God cannot sin because his act is his rule but all creatures though never so pure if not assisted by Grace may sin Job 4. 18. he chargeth his Angels with folly there is mutability in the Angelical nature there called folly Certainly God was not the cause of their fall by infusing evil to them 't was the errour of the Manichees to say they were created evil nor
but not in their own spirits I am a worm in a much lower Sphere and yet of a prouder heart they are affâ—ble meek modost why am I so fierce and impatient of contradiction Once more If the judgments of God light upon greater Personages for their pride say what will become of me in me 't is more odious If God destroy those whose height is as the height of Cedars Amos 2. 9. surely the Reed should tremble Many times mean and base people that have no tincture of ingenuity and are of no name or quality in the world have pride enough to be bitter enemies to Gods children David saith Psal 35. 15. The abjects gathered themselves together to make Songs against me when as God rebuketh Kings for their sakes If he visit the Throne will he not visit the Ale bench What scorn will he cast upon this sawcy dust these spightful worms that have only malice enough to snarle and can go no further If the great men of the earth tremble shall the bondmen go free Rev. 16. 15. But chiefly upon this occasion would I commend to you the example of the Lord Christ to take down pride this is an example that will shame us indeed what ever the pride be are you puffed up with pride of vain conceit Christ stripped himself of all his glory Phil. 2. 7. with pride of revenge men are loath to strike sale to seek to an enemy they scorn it Jesus Christ though such an excellent person loved us first 1 John 4. 19. sued to his enemies is it disdain of our condition pride of murmurings he made himself a worm and no man and when he was rich in the glory of the God-Head became poor for our sakes Matth. 10. 24. The Desciple is not above his Master nor the servant above his Lord if we be scorned would we be better dealt with then our master was many times you have seen a Master do the work of a servant to shame him so did Christ do but think of Christs excellency and your own base condition as here to shame the brutish Gnosticks the Apostle telleth them they took more upon them then a glorious Angel Again From the Arch-Angels contending about the body of Moses The Devil would discover Moses his Grave and the Arch-Angel is ready to resist him The Note is That God hath Angels and Arch-Angels that are always ready to defend a good cause They are many the King of Heaven hath a brave Court Dan. 7. 10. A thousand thousand Minister to him and ten thousand times ten thousand stand before him Christ saith he could pray for twelve Ligions in an instant Mat. 26. 53. Now a Legion in the least computation is six thousand Foot and seven hundred Horse they are able they excell in strength one Angel slew 185000 in one night Isa 37. 36. They are always ready attending on Gods commands Psal 103. 20. They rejoyce in names of service more then names of honour They are swift in execution they are described to have six wings a piece Isaiah 6. 2. as being at the Lords beck and ready to execute his Command as soon as they hear the word All which First Informeth us of the danger of wicked men in opposing a good cause they fight not only against men but against Angels 2. That Angels have more to do in humane affairs then we are aware of there are evil Angels assisting in the Counsels against the Church and good Angels resisting in those days of conflict The Combate is not only between men and men but between Angels and Angels Dan. 10. 13. The protection of the holy Angels is invisible but true and real 3. Here is comfort to Gods children when they are imbarked in an hazardous but in an holy business there are far more with us then can be against us 2 Kings 6. 16. there is God the Fathers power on the Churches side The Son puts forth the strength of his Mediation Zech. 3. 2. The spirit comforts and animateth us and then holy Angels are imployed as instruments The Lord Jesus and his Angels will stick to the Church when none else dare Dan. 10. 21. There is none holdeth with me in these things but Michael your Prince When all humane strength falleth Christ by their Ministry can uphold the affairs of the Church omnipotency is a great deep usually we look to means and can better conceive of the operations of finite Creatures then of the infinite God therefore doth the Lord represent the help of the Church as managed by these powerful instruments only now take heed that you do not betray your succors nor defraud your selves of their protection 1. By neglecting to seek to the God of Angels Dan. 10. 12. From the first day thou didst set thine heart to understand and didst chasten thy self before thy God c. we are not to pray to them but for them to the Lord. 2. By unwarrantable practises for then you joyn with Satan to their grief Psal 34. 7. The Angel encampeth about them that fear him A good cause should be well managed and then trust God who if he seeth fit to glorifie himself by our deliverance rather then our sufferings can finde means enough to save us when men fail Observe again That Angels have a care not only of the souls but of the bodies yea even of the dead bodies of the Saints as Michael disputed with the Devil about the body of Moses That you may understand the particular care which the Angels have about the people of God I shall open it to you in several Propositions 1. 'T is certain The Angels had a great care about the people of God in ancient times Examples are found every where in the word of God Lot was led out of Sodom by Angels Daniel taught by an Angel Cornelius answered by an Angel an Angel withstood Balaam in the way Numb 22. An Angel walked with the three children in the fiery Furnace Dan. 3. 25. An Angel shutteth up the mouths of Lions that they might not hurt Daniel in the Den Dan. 6. 22. An Angel comforted Paul in the Tempest Act. 27. 23 24. Scarce any remarkable thing befell the people of God but it was accomplisht by their ministry 2. The Ministry of Angels though not so visible and sensible as heretofore iâ— not wholly ceased The priviledge of it belongeth to all Saints Heb. 1. 14. Are they not ministring spirits sent forth for the Heirs of salvation all that are called to inherit a blessing were under their tutelage so see Psal 91. 12. and those instances alledged in the former Proposition are patterns and presidents by which we may know what to expect their tutelage then was more visible and sensible because the Church newly planted needed to be confirmed but God would have us live by faith and expect all our supports in a more spiritual way though we have not visible apparitions yet we have real experiments of their succour the
in one place 't is said The Kingdom prepared for you in another Vessels of mercy aforehand prepared unto glory so is Hell fitted for the wicked and they fit themselves for Hell God prepareth the Saints and sitteth them but endureth the wicked and beareth with them whilst they fit themselves for destruction see Rom. 9. 22 23. Carnal men may lord it abroad for a while and ruffle and shine in worldly pomp but the blackness of darkness is kept for them 3. Observe the suitableness of the judgment to the sin he saith darkness not fire Clouds that darken the truth are justly punished with the mists of darkness for ever see 2 Pet 2. 17. they that would quenâ—h the true light are cast into eternal darkness God loveth to retaliate that men may read their sin in their judgment here in the world we may do it in mercy to the Saints Jacob that came the younger for the elder to blinde Isaac had the elder daughter given him instead of the younger Asa that put the Prophet in the stocks was diseased in his feet but in Hell he doth it for the greater horror to the wicked they that chuse left hand blessings Prov. 3. 16 are justly placed with the Goats on the left hand Mat. 25. he that denyeth a crumb could not receive a drop they that cared not for Gods company are then banished out of his presence and to those that loved darkness more then light is the mist of darkness reserved for ever Verse 14. And Enoch also the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle urgeth another Argument to imply the destruction of those Seducers and that is The Prophesie of Enoch whether this Prophesie were written or noâ— the same spirit that spake in Enoch inspired our Apostle if he received it by Tradition 't is here made Authentick and put into the Canon The Jews have some Relicks of this Prophesie in their Writings and some talk of a Volume extant in the primitive times consisting of 4082. lives called she Prophesie of Enoch but that was condemned for spurious and Apocryphal Tertullian saith there was a Prophesie of Enoch kept by Noah in the Ark which book is now lost be it so many good books may be lost but no Scripture but most probably 't was a Prophesie that went from hand to hand from father to son Jude saith Enoch Prophesied he doth not say 't is written as quoting a passage of Scripture But why should he rather produce Enochs Prophesie rather then a passage out of the Authentique books of Scripture where are many such to this purpose I Answer 1. It was done by the providence of God to preserve this memorial to the Church 2. Because ancient things are more venerable for by all mens confession those times were most simple and free partium studio from factions and partialities therefore all along the Apostle bringeth instances of the most ancient date And Enoch the seventh from Adam that is inclusive putting Adam for the first but why is this circumstance mentioned I Answer 1. To commend the Antiquity of the Doctrine the seventh in discent from Adam intimates that judgment was to be administred by Christ 2. Some observe a mystery the seventh person was a Prophet as the seventh day was holy 3. I think 't is to distinguish him from Enoch the son of Cain who was the third from Adam as Enoch the son of Seth was the seventh see Gen. 4. 17. Prophesied that Enoch was a Prophet is clear here and may begathered from Gen 5 2â— where he is said to walk with God a phrase proper to those that served the Lord in some near way of ministration 't is there applyed to Enoch who was a Prophet and to Noah Gen. 6. 9. who was a Preacher of righteousness 2 Pet. 2. 5. and to Eli. 1 Sam 2. 30. who was a Priest Of these saying Of these because of such like 't is a general Prophe sie brought down to a particular case and instance The Lord cometh that is the Lord Jesus appointed to be the Judge of the world nay mark it Behold the Lord cometh as putting it before their eyes commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come that is he shall as certainly come as if he were come already the Jews say the great excommunication Maranatha was instituted by Enoch the word signifieth The Lord commeth with ten thousand of his Saints it may be rendred with his holy Myriads or ten thousands an uncertain number for a certain that was their highest and roundest reckoning the meaning is with huge multitudes of Angels and Saints as the Apostle 1 Thes 3. 13. At the coming of the Lord Jesus with all his Saints Zech. 14. 5. The Lord my God shall come and all thy Saints with thee not only the Angels but the Saints do help to make up the tryumphs of that day The Notes are these 1. That what is spoken in the word in general doth as much concern us as if it were spoken to our own persons Enoch Prophesied of these c. Particulars are comprized in their generals some Scriptures speak directly to every single person the Decalogue is most express this way Thou thou c. as aiming to awaken every one to a sense of their duty God doth as it were talk with every of our persons imediately the Gospel indeed speaketh largely come all yee c. as excluding and exempting none out of the hopes of it yet sometimes the Gospel speaking as particularly as the Law especially where the condition is annexed to the offer as Rom. 10. 9. If thou beleevest in the Lord Jesus with thine heart c. if you as speaking to me if thou as speaking to thee and every other man in particular Well then though the word speaketh generally take home your own share as men cut a passage out of the common River to water their own fields let not the Scriptures speak in vain James 4. 5 we are all concerned when his speech is directed to men of our condition Psal 27. 8. Thou saidest seek ye my face and David sub-sumeth Thy face Lord will I seek 2. Prophesie or Preaching the word is ancient for Enoch the seventh from Adam Prophesied still some have been set a part for this work Enoch was a Prophet and Noah a Preacher of righteousness 't is said that in the latter end of six thousand years we should be rooting up an ancient Ordinance that hath stood from the beginning of the world till now in the old time before the Law there were some to teach every master in his family churches were then in houses and some special Prophets to instruct in publique and continue the tradition under the Law also there were some solemnly set apart for the work of the Tabernacle and Prophets immediately called to deliver the special messages of God not only for the instruction of the present age but to
way and gifts of healing into skill in physickâ— so straying with the spirit into readiness of utterance and freedom of speech Now though we we are to covet the best gifts and strive after them yet we must be contented with our measures Sometimes this gift is given to carnal men because of their service in the Church gifts are for the body they may have great abilities to pray and preach and may be carried on with full gales of outward assistance Usually 't is given unto men according to their constitution and natural receptivity all cannot expect a like quickness and inlargement of speech in the Pen-men of Scripture you may observe a difference of character and stile according to their temper and education though there assistance as to words was also infallible Isâ—y writeth in a courtly stile and Jeremiah in a priestly and Amos his manner of speech relisheth of his calling in the new Testament John is Seraphical Paul argumentative and Peter writeth in a milky sweet middle-way c. 2. There is the gracious assistance of the holy Ghost now this is either Habitual or Actual 1. Habitual grace is necessary to prayer Zech. 12. 10. I will pour upon them a spirit of grace and supplications where there is grace there will be supplications as soon as we are new born we fall a crying Behold he prayeth Acts. 9. 11. is the first news we hear of Paul after his conversion prayer is a kindly duty to the new creature things of â—n airy and fiery nature a little thing will carry them upward 〈…〉 their natural motion and tendency the regenerate are easily drawn into Gods presence 't is the vent and utterance by which we discover the impression that is upon us the Priests were to wash in the great lâ—vour before they went to thâ— Altar we are wâ—shed in the lavor of regeneration and renewed by the holy Ghost and so made fit to offer spiritual sacrifices acceptable to God by Jesus Christ 2. There is actual help and assistance which we have from the spirit though a man be regenerate yet he cannot pray as he ought unless we be still moved and assisted by the holy Ghost this is continual for we soon work out the strength which we have received Now these actual motions do either concern the time of prayer or the matter and the manner of it 1. The time of pâ—ayer the spirit suggesteth the fittest seasons he that searcheth out the deep things of God knoweth the acceptable times Psal 32. 6. and accordingly giveth notice to the heart by setting it a work in serious addresses to God Psal 27. 8. Thou saidst seek ye my face and my heart said thy face Lord will I seek god speaketh to us by holy motions and the impulsions of his grace and we answer God by a ready obedience 't is the worst scorn we can put upon one whom we hate when we deny to speak with him when he sendeth for us by these motions we are invited to come and confer with God do not say I am not at leasure I would not have this interpreted as if every motion to prayer were from the spirit 't is possible Satan may oppress an anxious soul with the tyranny of unreasonable impulsions to duty I only understand such motions as are regular and according to the word neither would I again be so understood as if God were never to be called upon or we were never to pray but when the spirit moveth us that 's one of the carnal fancies of many wretches now no no God must have his dayly acknowledgment give us this day our dayly bread but my meaning is that such a season when we are so strongly moved by the spirit of God should not be neglected 2. Thy matter of prayer is suggested by the holy Ghost let a man alone and he will soon run into a temptation and cry for that which it were cruelty in God to give him therefore the direction of the holy Ghost is necessary that we may not ask a scorpion instead of a fish and a stone instead of bread Rom. 8. 27 He maketh intercession for the Saints according to the will of God We take counsel of our lusts and interests when we are left to our own private spirit and so would have God to be a Minister of our carnal desires and would engage him in our quarrels and private revenges or else ask meat for our lusts now the holy Ghost teacheth us to ask not only what is lawful but what is expedient for us that so the will of God may take place before our inclinations 3. For the manner in every moral action the manner of working is a chief circumstance a man may sin in doing good but not in doing well now in prayer where we have immediately to do with God we should take great heed in what manner we come to him the right manner is when we come with affection with confidence with reverence 1. With affection 't is the holy Ghost set us a groaning Rom. 8. 26. He maketh intercession for the Saints with such sighs and groans as cannot be uttered words are but the outside of prayer sighs and groans are the language which God will understand and these are the prayers which the holy Ghost maketh for us and in us we learn to mourn from the Turtle from him that descended in the form of a Dove he draweth sighs from the heart and tears from the eyes parts may furnish us with eloquence but the spirit giveth affection that earnest reaching forth of soul that holy importunity that spiritual violence 't is all of his working many a prayer is neatly ordered and tunably delivered but this artifice of words smelleth of the man then it savoreth of the holy Ghost when there is life and power in it and the poor supplicant sets himself to wrestle with God as if he would overcome him by his own strength 2. With confidence when we come in a child-like manner and call God father Rom. 8. 16. We have received the Spirit of adoption whereby we cry Abba Father Usually we do not minde this part of the Spirits help in Prayer we look to gifts and inlargements but not to this child-like confidence that we maybe able to cal God father without blasphemy and reproach t is an easie matter to language it with our mouths but to have the sense of our adoption in our hearts is a difficult thing sometimes the Spirit witnesseth it more explicetly by expressions as if it were said when we go to prayer Be of good cheer thy sins are pardoned God is thy God at other times by impressions or more secret instincts if not by working child like confidence yet child like affection optando si non affirmando that we may call God Father by option and choise if not by direct affirmation or a clear sense of our adoption 2. With reverence that we may be serious and awful God is