so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
be cleansed as to sanctifie signifieth to separate so there is a difference between them and others and as it signifieth to cleanse so there is a difference between them and themselves They differ from others because they are a people set apart to act and live for God they trade for God eat for God drink for God more or less all is for Gods glory and so are a distinct company from the men of the world who are meerly swayed by their own interests a company that meerly act for themselves in all that they do And then there is a difference between them and themselves for Sanctification is the cleansing of a thing that was once filthy 1 Cor. 6. 11. Such were some of you but now ye are washed but now ye are sanctified in the Name of the Lord Iesus and by the Spirit of our God they are not the same men they were before We all come into the world polluted with the stain of sin which is purged and done away by degrees and at death wholly and never before When Christ cometh to bring us to God as the fruits of his Purchase then we are without spot and blemish Ephes 5. 26. The Papists cavil â—â—â— trifle when they argue from that place that either we must grant a perfection in this life or a purgation after death or how else cometh the Soul to be without spot and blemish I answer That place asserts the thing to the comfort of the Elect that once they shall get rid of the filthy spots of sin but for the time most probably in the moment of expiring As the Soul in the very moment wherein it is joyned to the body becometh sinful so in the moment wherein it leaveth the body 't is sanctified and presented by Christ to God as many pious Souls breathe out their last with the profession of this hope Then we shall be cleansed indeed now the work is in fieri 't is a doing The work of grace for the present consists in rubbing away the old filth and weakening original corruption more and more as also in washing off the new defilement which we contract every day by conversing in the world See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himself but after his return by treading on the ground again staineth his feet and needeth another washing of his feet at least So by conversing in the world there are stains and spots contracted which must always be washed off by dayly repentance besides our general bathing at first conversion or regeneration I have no more to say to this cleansing work but only this That it is not meerly like the washing off of spots but like the purging of sick matter or ill humors out of the body it is a work done with much reluctation of corrupt nature and therefore it is expressed by subduing our iniquities Micab 7. 19. In outward filthiness there is no actual resistance as there is in sin But to speak now of the positive work or the decking and adorning the Soul with grace As the Priests under the Law when they came to minister before the Lord were not only washed in the great Lavor but adorned with gorgeous apparel So to be sanctified is more then to be purified for besides the expulsion of sin there is an infusion of grace a disposition wrought clean contrary to what we had before therefore called a new heart and a new spirit see Ezek. 36. 25 26 27. from whence also there sloweth newness of life and conversation there is a new heart or conformity to Gods Nature and a new life or conformity to Gods Will The pattern of that Sanctification which is wrought in the heart is Gods Nature or Image 2 Pet. 1. 4. Ephes 4. 24. and the pattern of that Sanctification which is wrought in the life is Gods Law or revealed Will 1 Thef 4. 3. the one is our haâ—iâ—â—al holiness and the other our actual 1. For habitual Sanctification or that which is wrought in the heart I observe that it is through but not full there must be all grace and every faculty must be adorned with grace â—â— Thes 5. 23. The very God of peace sanctifie you wholly I pray God your whole spirit soul and body be preserved blameless until the coming of Iesus Christ All of man is made up of spirit soul and body that is the Theological distinction of the faculties the spirit that is the more rational and Angelical part of the soul understanding conscience will â—â—â—â—d then there is soul the lower part the more brutish and sensual affections and desires and then body the outward man the instrument of soul which needeth to be sanctified that is kept in a good order and frame that it may not rebel or disobey the motions of the better part You see then every faculty must be seasoned with the new nature this leaven must get into the whole lump the mind memory conscience will desires delights all must be brought into conformity to the Image of God And as every faculty must be sanctified so there must be every grace In Conversion there is introduced into the Soul a stock of truth and a frame of grace called in other terms the anointing 1 Iohn 2. 27. and the seed of God 1. Iohn 3. 1â— There is a stock of truth brought into the understanding to season that not that every one that is regenerate doth actually know all truths but there is a saving light and knowledg of things necessary they see enough to avoyd courses of damnation and to cleave to the ways of God and there is an inquisitiveness after truths and a suitableness to them when they are revealed they are teachable though actually ignorant there is something in their hearts that carryeth a cognation and proportion to every truth and claimeth kin of it when ever it is revealed And then there is a frame of grace for the mind is not only inlightened but the will and affections are sanctified and the heart inclined to choose the ways of God and to obey him when ever occasion is offered The habits of all grace are brought into the heart by Regeneration as original â—in containeth the seeds and habits of all sin though there be not explicite workings of all graces at that time yet they are introduced and make up one sincere bent of the Soul towards God called holiness in truth Eph. 4. 24. Thus you see the new creature doth not come out maimed the person sanctified hath all the parts of a new man not one member is wanting But now though this Sanctification be through yet it is not full and compleat for degrees every part is sanctified but every part is not wholly sanctified In the most gracious there is a double principle Hell and Heaven Adam and Iesus the flesh and the spirit the Law of the members and the Law of the mind such a medley and composition
protection over Christ Thou art sure not to fall therefore neglect means cast thy self upon danger Mat. 4. 9 10. You learn this Doctrine from the Devil Thou mayst do what thou lift thou art sure to be safe 't is the Devils Divinity Again 'T is against the nature of this assurance he that hath tasted Gods love in Gods way cannot reason so A child that hath a good father that will not see him perish shall he waste and embezzle his estate he careth not how A wicked child may presume thus of his father though it be very disingenuous because of his natural interest and relation to his father the kindness which he expecteth is not built upon moral choyce but nature but a child of God cannot because he cannot grow up to this certainty but in the exercise of grace 't is begoten and nourished by godly exercises and the thing it self implyeth a contradiction this were to fall away because we cannot fall away You may as soon say that the fire should make a man freeze with cold as that certainty of perseverance in grace should make us do actions contrary to grace Again We do not say that a Beleever is so sure of his conservation in a state of grace as that he needeth not to be wary and jealous of himself 1 Cor. 10. 12. Let him that standeth take heed lest he fall There is a fear of Caution as well as a fear of diffidence and distrust and there is a great deal of difference between weakening the security of the flesh and our confidence in Christ None more apt to suspect themselves then they that are most sure in God lest by improvidence and unwatchfulness they should yeild to corruption Christ had prayed that Peters faith might not fail yet together with the other Apostles he biddeth him Watch Luke 22. 40 and 46. The fear of God is a preserving grace and taken into the Covenant Jer. 32. 40. I will put my fear into their hearts and they shall not depart from me This is a fear which will stand with faith and certainty 't is a fruit of the same spirit and doth not hinder assurance but guard it 't is a fear that maketh us watchful against all occasions to sin and spiritual distempers that we may not give offence to God as an ingenuous man that hath an inheritance passed over to him by his friend in Court is careful not to offend him Again This certainty of our standing in grace doth not exclude prayer Luke 22. 46. Watch and pray that ye enter not into temptation Perseverance is Gods gift and it must be sought in Gods way by Christs intercession to preserve the Majesty of God and by our prayers that we may constantly profess our dependance upon God and renew our acquaintance with him besides by asking blessings in prayer we are the more warned of our duty 't is a means to keep us gracious and holy As those that converse often with Kings had need be decently clad and go neat in their apparel so he that speaketh often to God is bound to be more holy that he may be the more acceptable to him Again 'T is not a discontinued but a constant perseverance that we plead for not as if an elect person could be quite driven out of the state of grace though he be saved at length he cannot fall totus a toto in totum the whole man with full consent from all grace and godliness he may sin foully but not fall off totally no more then finally there is something that remaineth a seed an unction a root in a dry ground that will bud and scent again Briefly true grace shall never utterly be lost though it be much weakened but in the use of means it shall constantly be preserved to eternal life Once more and I have done with the state of the Question God doth not only require the condition of standing or continuing in the exercise of grace but give it infallibly The Precepts of the Covenant of Grace are also Promises Heb. 8. 10. This is the Covenant that I will make with the house of Israel c. where all the Articles carry the form of Promises God undertaketh to fulfil our part in us when we submit to the Covenant So Jer. 32. 40. I will put my fear into their hearts c. If there be any breach it must be from our departing from God or Gods departing from us Now God never departeth his Love never permitteth him to repent of giving his fear and putting his grace into our hearts but all the fear is of our departing from God So some say God will not depart from us if we be not wanting to our selves And Bernard observed that our own flesh is not mentioned Rom. 8. What shall separate us from God c. Soli eum deserere possumus propriâ voluntate our own will may separate us and withdraw us from God And the Remonstrants Though God doth not repent doni dati of what he hath given yet we may repent doni accepti retenti of what we have received and grow weary of the service of God But all is answered by Gods undertaking in the Covenant I will put my fear into their hearts that they shall not depart from me He will give faith and love and fear bestow and continue such Graces as dispose the Soul to Perseverance Secondly The Grounds of Certainty by which it may appear that we shall be preserved in that state of grace unto which we are called in Jesus Christ The Grounds are many put them all together and you may easily spell out of them the Perseverance of the Saints 1. There are some grounds on God the Fathers part there is his everlasting Love and alsufficient Power His everlasting Love God doth not love for a fit but for ever From everlasting to everlasting Psal 103. 17. before the world was and when the world is no more Gods Love is not founded upon any temporal accident but on his own Counsel in which there can be no change because the same reasons that moved him to choose at first continue for ever God never repented in time of what he purposed before all time Rom. 11. 29. His gifts and calling are without repentance By gifts he meaneth such as are proper to the Elect and by calling effectual calling such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his eternal Purpose of these he never repents The fruits of repentance in men are shame and sorrow now God is never ashamed of his choyce nor sorry for his choyce so as to wish it undone And then the other ground is his alsufficient Power Almightiness is engaged in the preservation of grace by his eternal Love and Will John 10. 28 29. Can they pluck Christ from the Throne are they stronger then Christs Father 2. There are grounds on Christs part his everlasting Merit and close Vnion between him and us and constant Intercession For his
fairest portion in Heaven is the satisfaction of the understanding with the knowledge of God therefore if we would have grace multiplied it must be through the knowledge of God 2 Pet. 1. 2. the more shine the more warmth Fourthly Growth of knowledge in the growing and increase is less sensible then the growth of grace but afterward more sensible as a Plant increaseth in length and stature though we do not see the progress but afterwards we know that it hath grown growth in grace is alwayes cum lucta with many assaults and so more sensible whereas the work upon the understanding is more still and silent draw away the curtain and the light cometh in without any more stirre our ignorance vanisheth silently and without such strife as goeth to the taming of carnall affections but afterwards t is more sensible for we have not alwayes a spirituall feeling but the effects of knowledge are standing and permanent Eph. 5. 8. Ye were darkness but now are light in the Lord. Fifthly Progresse in knowledge is rather in degrees than in parts and matters known I mean it consisteth not so much in knowing new truths as in a greater proportion of light yet I say 't is rather not altogether for a man may walk in present practices which future light may disprove and retract but usually the increase of a Christian is rather in the measure of knowledge than in knowing new things the light shineth more and more Prov. 4. I know God more Christ more the vanity of the world more the odiousness of sinn more that is more practically and in another manner then I did before old Principles are improved and perfected I speak this because of the danger to which men expose themselves by expecting new light keeping the soul from an establishment in present Principles and looking for new truths to be revealed to them 6â—y Of all Graces we need most to grow in faith 1 Thess 3. 10. I desire to see you that I may perfect that which is lacking in your faith Luk. 17. 5. Lord increase our faith and Mark 9. 24. Lord I believe help my unbelief Faith is most defective our assent is tremulous our affiance weak and faith is most assaulted All the temptations of Sathan tend to weaken your faith and all other Graces depend upon the increase of Faith 7lâ— Growth in parts and gifts must heedfully be distinguished from growth in Grace many may grow in parts that goe back in Grace you can only discern a meer growth in parts and gifts by pride and self ends knowledge puffeth up 1 Cor. 8. 2. When men grow in abilities and grow more proud and carnall 't is a sad symptome 8ly The infallible signes of growth in Grace are three When we grow more spirituall more solid more humble 1. More spirituall the growth of wicked men is in spirituall wickedness less debauched but more malicious so will our growth in grace be discerned by our spirituality in our aimes when our ends are more elevated to Gods glory c. In our grounds and principles as when we resist sin out of love to God and as 't is contrary to his purity and holiness and when we are carried out against inward corruptions such as the world doth not take notice off not onely against sins but lusts and thoughts for that argueth more light and more love so when we regard the spirituality of duties serving the Lord in the spirit so when we rellish the more spirituall part of the Word plain and solid preaching rather then such as is garish and full of the pomp of words 1 Cor. 2. 6. We speak wisedome among those that are perfect the trappings of an ordinance are baits to take the more carnall sort of hearers Plutarch in his Treatise of growth in morall virtue wherein are many notable things applicable to growth in Grace saith that a man that hath made some progress in virtue is like a Physitian that coming into a Garden he doth not consider flowers for their beauty as gallants do but for their use and virtue in medicine So he doth not consider speech for its fineness but fitness and seasonableness to present use the same holdeth good also in growth in grace the more we grow the more we regard the spirituall part of the Word and such as is of a practicall use and concernment 2. More solid and judicious Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a childishness in religion as well as nature when we are led altogether by fancy and affection but afterward we grow more prudent sober and solid Growth then is not to be measured by intenseness and vigour of affection that goeth and cometh and in the infancie of Grace our affections are most warm and pregnant A young tree may have more leaves and blossâ—mes but an old tree is more deeply rooted and young christians seem altogether to be made up of will and affections and ferverous motions but have less of judgement and solidity many times of sincerity as men in a deep thirst take down what is offered to them to drink before they discern the taste of it so acts of will outstart the understanding but in old men nature being spent and through long acquaintance with Religion there are not such quick and lively motions the one are sick of love have more qualms and agonies the other are more rooted in love and grow more firm constant solid rationall and wise in ordering the spirituall life 3. More humble as 't is a good progress in learning to know our ignorance they that have but a smattering are most conceited Plutarch in the fore mentioned Treatise tells us of the saying of Menedemus that those that went to study at Athens at first seemed to themselves to be wise afterwards onely lovers of wisedome then Oratours such as could speak of wisedome cast off all and knowing nothing with the increase of learning still laying aside their pride and arrogancy so 't is with those that grow in grace by acquaintance with God light is increased and made more reflexive and they are more sensible of their obligations to God and so are more tender and by long experience are better acquainted with their own hearts and that 's the reason why we have such humble acknowledgements from them Paul a sanctified vessel yet calleth himself chiefest of sinners 1 Tim. 1. 15. and less than the least of the Saints Eph. 3. 8. And Agur Prov. 30. 2. 3. Surely I am more brutish than any man I have not the understanding of a man I have neither learned wisedome nor have the knowledge of the Holy So if you did overhear the secret confessions of the Saints to God you would think them the vilest persons in the world for so they are in their own sense and representations to God Ninthly The lowest evidences of growth in grace are longing for food and being
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
understand it disputare vis mecum mirare mecum clama O Altitudo Gods Decrees are hard meat not easily digested by carnal reason a proud creature cannot endure to hear of Gods soveraignty it awakeneth our security to hear of a distinction in the Counsels of God and that grace runneth in a narrower channel then whole Mankind do but consider amongst the Angels some are past by and others confirmed and who art thou O man that replyest Sixthly In the Election of Angels pardoning mercy is not so much glorified as in the election and calling of men then was grace shewed but not mercy none of the fallen Angels were saved but fallen man is called to grace in Christ we were all in our blood when God said Live the whole lump and mass of mankinde was fallen probably next to the free Counsels of God that was the reason the whole humane nature fell but not the whole Angelical nature but onely a part of it so that the Kinde it self needed not to be repaired their sins argued more malice because of the height of their understanding they sinned without a Tempter but the reason of reasons is the will and gracious good pleasure of God who was willing to shew pardoning mercy to us and not to them the good Angels had confirmation but we redemption we are reconciled they continued love after a breach made is more remarkable Seventhly from the sin in general by which they fell was by pride see the danger of this sin it alwayes goeth before falling the Angels lost their holiness out of a desire of greatness they would be over all and under none t is dangerous when men minde rather be great then good In Scripture we have two notable instances of the fall by pride and our restoration by humility the Angels fell by pride and aspiring and Christ restored mankinde by being humble lowly and submitting himselfe even to the death of the Cross Adam would be as God and so ruined us and Christ that was God became as man and so saved us to counterwork Sathan he layeth aside the glory of his Godhead he layeth aside the glory of his Godhead and puts on an humble garb saving as not by power but by suffering well then look upon pride as the sure forerunner of a fall Eighthly Observe the particular fact is uncertain though the general sin may be known as how this pride was discovered whether in a thought or by some bold attempt is not known it doth not so much pertain to edification and salvation to know their sin as to know our own The Scriptures direct us to look inward 't is more for our profit to keep out Sathans power then to know the circumstances of his fall let us not fall with him Peter would know Johns end but Christ rebuketh him what is that to thee follow thou me Joh. 21. 20 22. We betray our duties by our curiosity surely we should be more at home and look to our beame that we may not ascite others before the chair of censure but our selves before the tribunal of conscience Ninthly Observe that the first sin that ever was was a punishment to its selfe they kept not their first estate the sin is expressed in such a phrase as doth imply their loss duty hath its reward in its mouth as the sacks of the Patriarchs their moneys so sin its punishment never think that you shall get any thing by offending God you do but defile and debase and degrade your selves from your own excellency when you sin 't is Hell enough to turn away from God and misery enough to polute and stain an image in our soules the fall of the Angels is described to be a departure from their own happiness Secondly Consider it with Application to your selves First apply it for humiliation we left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our first estate as well as the Angels God made man upright but they sought out many inventions Eccles 7. 29. Read your own guilt and Apostacy in the sin of the Angels usually the Page is whipped to shew the Prince his fault but here the Princes and noblest part of the world are set out to us for examples that in their ruine and dreadful fall we might understand our own Do but observe the Parable they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an original estate of happinesse and holinesse and so we they fell soon so we they fell by Pride so we the Angelical fall is our glass we are a kind of Divels and Apostates from God they were driven out of Heaven so we out of Paradise they are punished with darkness and so we Secondly apply it for Caution there is a new beginning in Christ the Apostle saith Heb. 3. 14. We are made partakers of Christ if we â—old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of our confidence steadfast unto the end If we should break with God again upon this new stock there will be no more sacrifice for sin faith which is the gift of Gods grace is the beginning and root of a new life in Christ if we should forfeit this we cannot expect God will deal with us any more We are now come to the phrases that imply their punishment and that we made to be two-fold Present and Future the first part of the present punishment is paene dâ—ni their loss implyed in that clause leaving their own habitation in which their guilt is further intimated for the Apostle here maketh it to be their act but Peter in the paralel place maketh it Gods act 2 Pet. 2. 4. God spared not his Angels that sinned but cast them down to Hell without further diversion we may take up the point thus That the Apostate Angels upon their sin and fal departed from that place of happiness and glory which before they enjoyed So Rev. 12. 8. Their place was found no more in heaven and the great Dragon was cast out that old Serpent called the Divel and Sathan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him That Scripture I confess is mystical and speaketh of the overcumming of Sathan in this present world and casting him out of the Church which is there expressed by Heaven as the World by Earth For I observe in that book the Church is sometimes expressed by terms suitable to the Judâ—ical state So in Rev. 11. 2. The Church is called the Temple and the World the Court and sometimes by the Celestial state and so the Church is called Heaven and the World Earth but however there is a plain allusion to Sathans first fall from Heaven as the ground of these expressions and therefore I may use that place as a proof in this matter that you may understand the loss of the Angels give me leave to lay down these propositions 1. The place of their Innocency was Heaven round about the Throne of God where the good Angels do
Others by eternal fire understand the duration of the effects of the first temporal punishment the soil thereabout wearing the marks of Gods curse to this day Others not much differing from the former by eternal fire understand an utter destruction and labour to evince it from the use of the phrase in a like sense and the paralel place in Peter 2 Pet. 2. 6. he turned the Cities of Sodom and Gomorrah into ashes and condemned them with an overthrow that is utterly destroyed them but why we need to be so tender I know not the Sodomites being generally represented as men under everlasting judgement Matth. 11. 24. and the temporal judgement making way for eternal though as to the state of particular persons we judge not See Rivet in Gen. exercit 97. pag. 474. 4. Here is the end and all of the judgement are set forth for an example that is to be a noteable document and instruction to the world to keep them under the law of God and therefore every in the prophetick threatnings of the word is this instance alluded unto The words are explained but how shall we accommodate them to the Apostles purpose I answer very well there is a fit correspondency between the case in hand and this example the Sodomites went after strange flesh and these Apostles after strange opinions These errors and opinions of theirs tended to sensuality and so still there is a greater suitablenesse The School of Simon the Nicâ—laitans the Gnosticks did defile themselves with monstrous and abominable lust as the Sodomites did and therefore he threatneth them with a destruction like to that of Sodom yea with eternal fire figured thereby especially they having been formerly enlightned with some knowledge of the truth which the Sodomites were not Let me now come to the Observations Cities and Countries suffer for the evil of the Inhabitants as Sodom and Gomorrah and the Cities round about them were consumed with fire and brimstone and turned into a dead like Original sin brought on an Original curse Adams fall a curse upon the whole earth Gen. 3. 17. Cursed is the ground for thy sake thorneâ— and thistlâ—s shall it bring forth to thee and actual sins do bring on an actual curse Psal 107. 34. He turneth a pleasant land into saltness for the wickedness of them that dwell therein A Traytor forfeits not onely his life but his goods so do we not onely forfeit our persons but all our comforts into God hands and 't is but fit that the earth should be to us after all our labours what we are to God after all his husbandry bestowed upon us we are barren of good fruits as to God and so justly may the land be to us I Remember the Apostle saith the Creature was made subject to vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willingly Rom. 8. 19. the creature hath onely a natural tendency and inclination and that carries it to its own good we had free-will and choice but abused it and so brought our selves and the creature under the bondage and thraldom of corruption so that the earth which was intended to be a monument of Gods glory is now a great part a monument of Gods displeasure and our rebellion 'T is observable on the contrary side that the glorious times of the Gospel are expressed by the restoration of the creatures Isa 30. 23. 24 25 26. and Isa 11. 6 7 8. For as the condition of the Servant doth depend on the Master so doth the state of the creature upon our conformity or disobedience to God Well then avoid sin if not in pity to your poor souls in pity to the poor creatures to your poor countrey as David said What have these poor Sheep done So what have the Creatures done that you kindle a burning under their glory See Jer. 2. 18 19. The land is laid waste an Citie burnt without an inhabitant What is the cause of all this even our sins against the Lord that a man shall be the ruine of his Country and native soile this should go nere to us shal we turn this pleasant land into saltness and lay these dwellings waste these streets into ashes carnal men are usually moved by carnal arguments and tremble more to hear of the loss of their estates then of their soules we are startled to hear of scarsity and famine and fires and pestilences all these are the fruits of sin Those Cities were utterly destroyed and accordingly is the destruction of Sodom put for an utter overthrow See Isa 13. 19. Zeph 2 9 Jer. 48. 18. Jer 50. 40. 2 Pet. 2. 6. Thence that in judgements wicked men may be brought to an utter destruction The Synagogue of Sathan may be utterly destroyed but not the City of God in the saddest miseries there is hope of Gods Children that their dead stock will bud and sent again Zach. 9. 12. Prisoners of hope the cutting off of root and branch is the judgement of the wicked Mal. 4. 1. Their memorial may be blotted out but Syons cannot 't is the design of the enemies to extinguish the memory of the Church and many times to appearance there is none left yet out of their ruines and ashes there springeth up a new brood and holy seed to God they are sorely afflicted Psal 129. 1 2. yet Christ stands his ground they are not wholly prevailed over the Church may visibly faile but not totally well then in the middest of sad miseries bless God for a remnant it may be bad but 't is not as Sodome Isa 1. 9. In times of general defection there will be two or three berries in the top of the uppermost bough Isa 17. Some that may continue the name of God and survive the Churches troubles that may yet praise him Again do not inhaunt with the wicked and suffer your soules to enter into their secret evil societies may be absolutely destroyed root and branch Sodom was condemned with an overthrow 't is seasonable advice come out of her my people lest you partake of her plagues Rev. 18. 4. Babylon that was a nest for unclean sinners will be made cage for unclean birds From that and the Cities about them in like manner Observe likeness in sin will involve us in the same punishment they perished and the other Cities in like manner none had safety but Lot who consented not but grieved for these impurities 2 Pet. 2. 8. Gods wrath maketh no distinction Quos una impietas prophanavit una sententia delicit saith Ambrose they were found in the same sin and therefore surprized by the same judgement the destruction of the transgressors and sinners shall be together Isa 1. 28. That is the one as well as the other by what names or titles soever distinguished Why I answer fellowship in evil can neither excuse sin nor keep off wrath it cannot excuse sin nothing more usual then for men to say they do as others do if you do as others do you shall suffer
murmuring Job 1 23. as long as we can give thanks we will not be querulous but when we are disdainful of blessings and we say what no more Mal. 1. 2. the distemper is getting ground upon the soul 2. Affect rather to be good then great none murmur because of the smallness of grace that 's not their complaint but because of the lowness of their condition in the world a man that looketh after the increase of grace he can bless God for his outward decays 2 Cor. 4. 16. and look upon murmurings as worse then pains or losses those are afflictions these are sins So much for the first crime charged The next part of their Character is walking after their own lusts This is fitly subjoined to the former for lusts make men froward and hard to be pleased and the persons here described were exact Libertines making their lusts their rule and their law yea the most bruitish of all lusts the lusts of the flesh and therefore in Peter 't is 2 Pet. 2. 10. That walk after the flesh in the lust of uncleanness how portentous they were for impurities in this kind we told you before their walking after their lusts implyeth their giving up themselves to such a course contrary to all fear of God care of Laws or restraint of nature The Point is That 't is an Argument of ungodliness when men walk after their own lusts The Apostle appling the Prophesie of Enoch against ungodly men bringeth this as a part of the charge that they walk after their own lusts I shall enquire 1. What lusts are 2. What 't is to walk after their own lusts 3. Prove it to be a note of ungodliness 1. What lusts are This I have Answered elsewhere see my Comentary on James 1. 14. pag 105. and 106. for the present let it suffice to note that lust is either original or actual 1. It signifyeth our original pronnness to all that is evil James 1. 14. 2. Actual lust so it signifieth any evil motion of the heart that swerveth from the Law of God more especially our inordinate desires and inclinations to pleasures honours or profit sometimes they are called fleshly lusts 1 Pet. 2. 11. as carrying us out to the satisfaction of our bodily and bruitish appetites sometimes worldly lusts T it 2. 12. because they are stirred by worldly objects lusts are the fever of the soul unnatural heats transgressing the Laws of reason and bounds of Religion 2. What doth this walking imply 't is elsewhere expressed by serving divers lusts and pleasures Tit. 3. 3. and by fulfilling the desires of the flesh and the mind Ephes 2. 3. It noteth First a willing subjection to lust as a law or as a Master the one is implyed in walking after our lusts the other in serving our lusts when men do as they please and let their sensual heart give Law to the whole man a child of God may be overcome by his lusts but he doth not walk after them or serve them he may be foiled hut he doth not give over the combate and is still resisting striuing praying calling in the help of the spirit his soul suffereth a rape by lust there is not a plenary consent on his part 2. Customary practice and observance walking is a progressive motion and so implyeth mens course and the tenour of their lives a child of God his walking is in the spirit Gal. 5. 16. and doth not fulfil the lusts of the flesh but 't is a wicked mans work and employment 3. A fond indulgence they are so far from thwarting lusts that they provide contrive for them Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof they nourish their hearts fondle lust and make a wanton of it they do not crucifie it and set up a course of mortification against it Thirdly This is a note of unregeneracy or a state of ungodliness the Apostle describeth the natural state by this serving Tit. 3. 3. and this fulfilling Eph. 2. 3. and when the Holy Ghost doth derive the pride and folly of young men in giving themselves up to a course of lust and vanity he saith go walk in the way of thine own heart Eccles 11. 9. and the negative or privative work of regeneration is called a putting off the old man with his deceitful lusts Eph. 4. 22 and it standeth with good reason 1. Because they that walk after their lusts seek to cherish that which Christ came to destroy and so go about to defeat the Redeemer and to hinder him from obtaining his purpose in their hearts Christ came to destroy the works of the Devil 1 John 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unty and loosen those cords of vanity wherewith Satan hath bonnd us the works of the Devil are lies which are of his inspiring and cherishing John 8. 44. Ye are of your father the Devil and the lusts of your father ye will do Now when Christ cometh to lose these cords carnal men tye them the faster and therefore certainly are to be reckoned to the devil and not unto God every degree of service done to Satan is an act of treason and disloyalty to Christ therefore when men make it their work to fulfil their lust they renounce all allegiance to Christ 2. They that walk after their lusts have not taken the rule of the new creature upon them the new man hath another Master and another rule the renewed soul is not governed by lust but by the Law of God Gal 6. 16. it we have not changed our rule 't is a sign we have not changed our Master 3. They that walk after their lusts never felt the power of grace for the grace of God teacheth us to deny all ungodliness and worldly lusts Tit. 2. 11 12. how doth it teach us I Answer partly by diversion by acquainting us with better things in Christ Rom. 13. 14 Put ye on the Lord Jesus and make not provision for the lusts of the flesh love cannot lye idle in the soul the mind of man must have some oblectation and delight either love runneth out in lust or in respects to God either to heavenly or worldly things when we only savour the things of the flesh 't is a sign we never tasted how sweet God is in Christ 2. Partly by way of help and supply it planteth opposite principles and makes use of an opposite power it plants opposite principles a new nature that hath new desires and delights 2 Pet. 1. 4. and maketh use of an opposite power which is the spirit of God Rom. 8. 13. 3. Partly by way of argument grace out pleadeth lust it urgeth the unsuitableness of it to our condition see Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows Baptism implyeth a renunciation of sins 1 Pet 3. 21. 't is an answer to Gods demands Credis Credo ab renuncias Ab renuncio spondes spondeo Therefore he that
more pure and holy then others Isai 65. 5. Stand by thy self come not near me for I am holyer then thou Gracious singularity is many times envyed and hated but certainly peevish singularity draweth a just scorn upon its self and it setteth you against others men seldom separate but their hearts are much estranged from those from whom they separate for Religious ties being once broken are hardly made up again civil ruptures are not carryed on with such vehemency and are sooner closed again but Religion being the highest bond and ligament when 't is once violated the breach is the more irreconcileable Thus you see the evils of Schism or separation but because this is many times perversely charged we must look a little more into the nature of it the Spouse had her Vail rent and Gods own people have been burdened with the imputation of Schism and Faction it will concern us to state what separaâ—ion is sinful In general such as dissolveth that union and love which should be among Christians or an unnecessary unjust or rash departure from fellowship and communion with one another in the Ordinances of Christ. This separation 1. Supposeth that there was Once an union we cannot be said to separate from the world of infidels as Pagans Turks Jews with whom we were never vnited as water when the Ice is dissolved cannot be said to be separated in the sense we now take it from bodies Heterogeneal as stars wood c. because never united with them but by accident agregation there is but not properly a separation separation is a dissolution of union as when one Church separateth from another who are united in the same body as parts of the Church universal or one or more persons from the same particular Congregation of which they are members I only add to this proposition That this union is to be understood not only of what it is de facto but what ought to be de jure thus persons that ought to join themselves but out of schismatical principles do not nor never did join themselves to the Churches of Christ may be guilty of this sinful separation because there is an union required 2 The fault and crime of the Schism is not always in those that do actually separate and withdraw but in those that cause it a man threatneth death to his wife hereupon she separateth not she but he maketh the separation Rome obstinately continuing her corruptions and threatning death to those that warn her the cause of separation is in Rome not in us strings in tune must not be brought down to strings out of tune but the other set up to them Go not thou to them saith God to the Prophet but let them return to thee 3. Though thâ—se that separate be the fewer yet that nothing varyeth the case Noah and eight persons went into the Ark and left the world in infidelity Lot got out of Sodom with one family Elijah was left alone to contest with Baals Priests not the greater but the better part is to be regarded Jacobs family was fewer then the Cananites and Israel less then the rest of the world Gods witnesses at the first may be but a very handful 4. A separation from corruptions and a separation from those that are corrupt are two distinct things a separation from corruptions is always injoyned but not always from those that are corrupted those Scriptures Isa 52. 11. and 2 Cor. 6. 17. speak of a fellowship with men in evil works but now a separation from men that are corrupt is sometimes lawful Rev. 18. 4. Come out of her my people c. and Jer. 51. 9. She would not be healed c. we may separate from such as separate from Christ and continue obstinate in their corruptions and sometimes 't is not lawful as when a Church is is reforming and purging out these corruptions or they are not of such moment as that such a desparate remedy should be used a limb is not to be cut off as soon as it akerh but when 't is rotten and likely to endanger the whole body when evils are incurable deadly and contagious and we can no longer maintain communion without sin at first 't is good to try all things 5. There are several sorts of separation as these distinctions will manifest Separation is either 1. Partial 2 Total 1. Negative 2. Positive 1. Vniversal 2. Particular For the first distinction there is a partial separation when we withdraw from the communion of the Church in some Ordinances and not in other as in the Supper but not in praving and hearing of the word The second distinction beareth thus There is a negative separation as when men do not hold communion with some Church but yet do not joyn elsewhere but continue waiting for the amendment of that Church Positive separation is when they embody in another Church way setting up Altar against Altar and threshold against threshold The third distinction is to be understood thus 1. There is a particular separation whereby men renounce communion with the Churches of such a kind and constitution catholick or universal separation by which men disclaim all Churches extant in the world as seekers and many loose and vagrant persons that are as yet to chuse Religion or look for new messengers from Heaven to resolve the questions that are now on foot Now the more unjust the ground is the more aggravated is the sin by the degrees of it if our separation be total and positive and to deny all Churches of what constitution soever argueth an high degree of pride and Schism 6. Faulty separation is that which is rash sinful and unjust rash without any realâ—cause meerly for our better accommodation or when we require that of the Church which the Scripture doth not require unjust without any sufficient cause occasioning so many scandals and contentions for a trifle and aggravating every discontent and dissatisfaction to the highest sinful I call it when the grounds are as carnal as the practice as revenge personal discontent as many in the primitive times went over to the Sectâ— in stomach and discontent so Tertullian is reported by some to do to the Montanists Or else corrupt aims to be in the head of a train or troop Acts 20. 28. 't is easie to abuse the innocent credulity of the people and therefore some wicked spirits make it their work to draw Disciples after them Or it may be carnal fear of the severity of discipline or the censures of the Church or out of love of gain 2 Tim. 4. 10. or affectation of novelty or an higher way than ordinary Christians or out of faction in Corinth some of Paul some of Apollos some of Cephas 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three 1. Intolerable persecution 2. Damnable Heresie 3. Gross Idolatry 1. Intolerable persecution when we are thrust out Christ biddeth us flee into another City 2. Damnable Heresie we cannot
bidd them God-speed l st we be partakers of their evil deeds John 2. ep verse 11. 3. Gross Idolatry when we cannot communicate in their worship without sin 8. The scandals of Professors are ground of mourning but not ground of separation 1 Cor. 5. 2. Church Guides must do their Office discern between the precious and the vile that the hearts of the righteous be not made sad yet if not you have no ground to separate because God may own them for a Church though they have many scandals among them as in Corinth there was incâ—st heresie profaneness many that never had repented 2 Cor. 12. 21. yet to the Saints at Corinth we may communicate with a Church without sin when we have done our duty that is informed warned mourned if the word and Ordinances be kept pure for substance though the persons be corrupt you may communicate without sin the Pharisees held the degree of Doctors and Expositors of the Law and so far were to be owned though guilty of much personal wickedness Matth. 23. 2 3. The Prophets lived in corrupt times yet did they not separate from the Assemblies of the Church usually laziness is the ground of separation they are loth to discharge their duty to take pains to convince exhort and warn their fellow members or to call upon their Pastors to take heed to their Ministry and some Pastors are loth to be at the labour to gain a rugged people to the obedience of the Gospel to use that frequent admonition and those serious addresses which are necessary for such a purpose and to expose themselves to encounter those exasperations which the discharge of their duty will necessarily draw upon them and therefore rnn into separate assemblies where all things may be carried on more easily 9. Lawful separation must not be suddain till all due courses be tryed 1. Cor. 13. 7. Love beareth all things endureth all things hopeth all things Certainly we should do much endure much ere we go off from the communion of any Church it must be with grief when Physicians cut off an arm or leg they do not deâ—ight in it but are driven to it of necessity So when a Judg condemneth a Malefactor he delighteth not in the punishment in a civil warre though the cause be just yet to delight in the executions that are done upon the enemy is not without sin 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth Again it must be with a mind to return when the evil is taken away 10. For the degrees of separation take these rules If a afew separated for a weighty cause they should only withdraw tarrying for the Reformation of the Church but numerous bodies may go on to positive Seperation for they ought not to be without Ordinances but boldly to profeâ— the right way Again as long as a lower degree of separation will serve the turn we should not go to a higher 't is a great weakening to the Interest of Christ when we presently draw things to an extremity In smaller differences we must observe the Apostles rule Phil. 3. 16. but enough of this matter The next Point is taken from the seond sin mentioned in this verse sensual he chargeth it upon those that separate themselves Those that separate from the assemblies of the faithful are usually sensual Discipline is too straight for them that would live according to their own lusts the Raven that was sâ—nt out of the Ark finding carrion floating abroad had no mind to be cooped up there and therefore returned not so these finding more liberty abroad than in the Congregations of the faithful separate and inhaunt with such among whom they may have room for their lusts Moreover they lose the benefit of those that should watch over them Church communion is a good preservative against lusts Wo to him that is alone Eccles 4. 11. Straglers are more easily surprized they were sâ—aâ—tered and became meat to the beasts of the field Ezek 34. 6. they that separate are the more easily perverted both in Judgment and practice they tuâ—n Famulists now Famulism is but painted Atheism or Antimonists and Antimonism is but sin licensed and priviledged Again 't is just with God to punish that pride wherewith seperation is accompanied with bruitish lusts usually unsanctisâ—ed knowledg runneth into pride and then the affections are not governed well then observe the providence of God in setting a mark upon those that separate they are men of unbridled affections and without yoke and are usually given up to carnal pleasures and wonder not if sensual persons cast off communion with the Church when they cast off communion with God himself those that spent their dayes in mirth said unto God depâ—rt from us Job 21. 14. Many now that are come to the height of pride and sin pretend to live to the height of the creature The next Note is That sensual persons are evil persons there are three ranks of sinners those that are given to to fleshly lusts and they are the sensual those that are given to the lust of the eyes and they are the worldly those that are given to pride of life and those are the proud the great spirits of the world see 1 Iohn 2. 16. and Jam 3. 15. with my comment there our work now lyeth with the â—ensual who seem to be the worst sort of sinners and altogether unfit for any worthy action and exploit To find them out let us consider what sensuality is 't is an inordinate desire and delight in soft and delicate living there is a due care of the body to keep it serviceable and an allowed delight in the creature he that created water created wine creatures for our delight as well as our necessity and false Teachers have often set off themselves with the shew of a severer abstinence Col. 2. 19. ' tic possible that by an undue rigor the body may be used a little too hardly and disabled for better services but yet we are more usually guilty of the excess then of the defect pleasure is born and bred with us and therefore hath a mighty force and inchantment upon the soul the first years of humane life are meerly governed by sense and for a great while all our business is to live and grow and therefore most men miscarry by appetite and an undue liberty in meats drinks and sports now to state the due bounds and limits which reason and Religion hath set is very hard different tempers and constitutions of body make rules uncertain in the general 't is good to watch least pleasure become a master and reason a slave The two general limits are 1. The health of the body 2. The welfare of the soul 1. The health of the body must be regarded too much care for the body destroyeth it as too much oylâ—puâ—s ouâ— the Lamp wine and women take away the heart Hos 4. 11. that is the generousness and sprighrliness