of grace and mercy to us and we lay down cur enmity against God he is gracious to us and we love and serve him only observe that God beginneth first though he the wronged party he was reconciling And mark again 't is in Christ to shew 't is sure Those that are reconciled to men are still in â—mbrage and suspition with them they that have once been enemies they may be again therefore they do not return to perfect grace When the wound is cured the scars remain But our reconciliation with God 't is like the sodering of a vessel which is strongest in the crack or as a leg broken if well set it is the stronger so are vve upon firmer terms then vve vvere in innocency there vvas a possibility of being at odds vvith God vvhich is novv taken avvay 4. God being reconciled in Christ all things else are at peace with us For his League vvith us is offensive and defensive My horses are as thy horses and my chariots as thy chariots God and all his Confederates are in the League or rather God and all his Subjects as a Prince doth not only contract for his person but his subjects and estates Angels are at peace vvith us in stead of being Instruments of Vengeance they become ministring Spirits Heb. 1. 14. A Christian hath an invisible guard Satan is sensible of it though vve be not he saith of Job Thou hast hedged him round about Gods heirs are vvell attended Angels vvait upon them at Christs direction Other creatures serve us as if they vvere in League and Covenant vvith us Stars Winds Seas Beasts Job 5. 23. Thou shalt be in league with the stones of the field and the beasts shall be at peace with thee They are included in Gods League vvhich is as much as if there vvere an express Covenant betvveen us and them that they shall not do us harm they are at the beck of Providence and therefore so far as it conduceth to our good at our service So Hosea 2. 18. I will make a Covenant for them with the beasts of the field and the fowls of the Heaven c. So for men they are wolves one to another yet God can change them The Gospel civillizeth and pulleth the beast out of mens bosoms vvhere it vvorketh least see Isai 11. 7 8 9. The hearts of men are in Gods hands he can either destroy their persons or restrain their rage or turn out their respects to you When a mans ways please the Lord he maketh his enemies to be at peace with him Prov. 16. 17. We think to carry all by force and violence many times but obedience to God is the best vvay to gain the respects of men as a key openeth a door sooner then an Iron bar If you be in vvith God you stop enmity and strife at the Fountain head So for peace with the Saints Jesus Christ breaketh down the partition wall Ephes 2. 16 17 18. removeth prejudices and jealousies changeth interests cleareth up truths and by his Spirit meekeneth their hearts that they be at one Surely his Blood is the best cement and bond of friendship Christ hath called us into a Body that there might be peace in the Church Col. 3. 15. Brothers have defaced the feelings of Nature but fellow-members are wont to care one for another Peace with fellow Saints was his dying charge his legacy John 14. 27. his prayer John 17. and his constant care now he is in Heaven Then for peace with our selves Sin rendeth and teereth a ma from himself it maketh a mutiny in his own heart Rom. 2. 15. thoughts accusing and excusing by turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man and his conscience are at odds and a man and his affections Now we being reconciled to God the foundation is layd for peace of Conscience that we and our hearts may talk together as loving friends without scolding without reproaching And then Grace giveth us a calm and contented spirit which easeth us of a great deal of trouble for a discontented man is his own burden We need the peace of God not only in our consciences but to bear rule in our hearts Col. 3. 16. that we may refer all matters to Gods disposal Psal 4. 8. 5. Though all things are at peace with us yet some troubles are left for our exercise but not for our hurt and destruction The peace of God 't is a very riddle Phil. 4. 7. It passeth all understanding To sense who more wretched then Gods children hated reviled persecuted afflicted How are they are at peace with God and all his creatures I answer The priviledges of Christs Kingdom are spiritual what ever troubleth the Saints nothing can harm them 1 Pet. 3. 13. they may harm the man but not the Christian All things are at peace vvith them because they are at the disposal of a wise and gracious Providence and cannot do hurt to the better part they vvork for good Death is at peace vvith them vvhich doth the greatest hurt to the body Ask old Simeon and he 'l tell you so Luke 2. 29. Lord now lettest thou thy servant depart in peace c. They are sent for by their friend the King of fears is a grim messenger but they knovv his errand and therefore are not afraid 6. In Heaven there is a perfect Peace In the nevv Jerusalem all is quiet 'T is just with God to give you that are troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest 2 Thes 1. 7. And there is a rest that remaineth for the children of God Heb. 4. 9. there vve rest both from our sorrows and our labours there is no trouble nor affliction more all priviledges are at the height no more apprehensions of Gods Wrath fears of death there vve are not only free from hurt but danger our exercise is at end there vve do immediately behold the Kings face vvhich is not granted us here novv vve are in Absaloms condition pardoned reconciled but cannot see the Kings face So much for the nature of this Peace and the Observations that open it to you Let us novv apply all If Peace be such an excellent Blessing and a main priviledg of the Gospel then it puts us upon tryal Are vve at peace vvith God through Christ If it be so then 1. Enmity is layd aside Gods enemies vvill be yours and yours vvill be Gods otherwise what peace What do we talk of peace with God as long as we are in league with Gods enemy What peace as long as the whoredoms of thy mother Jezabel are so many Our League with God is defensive and offensive There is a war with Satan if we be at peace with God The spiritual conflict is the best evidence we have of our unity with God With the wicked God is at open war There is no peace c. Isai 57. 20. The Devil may be at a secret peace with them but God is at distance and abhorreth all communion
taken to be so great so terrible and glorious The next argument is taken from his respect among the heathens that know him by common providence they that have but a glimpse of his glory that know least of his glory yet know enough to fear him and reverence him Therefore take heed of serving him in a loose and perfunctory manner you dishonour God exceedingly else even then when you come to give honour to him 3. There must be a willing subjection of our hearts and lives to his Laws It must be a subjection of the heart Gods Authority is never more undermined than by a meer form of Godlinesse 2 Tim. 3. 5. 'T is the greatest ungodlinesse that can be for you rob the Lord of his Dominion over the conscience Hypocrisie is a practical Blasphemy I know the blasphemy of them c. Rev. 2. 9. The life also must be subject to God by a conformity to his Laws Men hate God as a Law-giver they love him as a giver of Blessings 'T is the disposition of all that they would live at large and have no God to call them to an account though to strike at the Being of God and Doctrines of liberty are welcome to a carnal heart 't is pleasing to think if there were no God to hear that there is no Law no suggestions are more catching The life must be conformed to Gods Laws for he will be honoured in our conversations as well as have his throne set up in the consciences 'T is the glory of a Commander to be obeyed I say to one goe and he gâ—eth and to another come and he cometh God looketh for glory from you in this kinde he will have all the world know that his servants are at his beck that he hath called you to his foot Isa 41. 2. the righteous from the lust he called him to his foot that is to go to and fro at his command if he say goe they go if he saith come they come these are the people framed for his praise he can bid them doe nothing but they are ready to doe it with the losse of all 4. God will be honoured as the utmost end and so if in all acts natural moral spiritual if we doe not aym at his glory we are guilty of ungodliness In acts natural and matters of the least consequence we must have a supernatural aim 1 Cor. 10. 31. Whether ye eat or drink or whatsoever you doe doe all to he glory of God If I take a meale I must have an aym at Gods glory in it in civil acts and duties of mutual commerce all must be done as in and to the Lord Eph. 5. 22. Eph. 6. 1. 5. 6. 7. We are to walk in our relations so as God may have honour In Spiritual acts of Prayer Praise and Worship yea the whole ordination of the spiritual life must be unto God I live unto God Gal. 2. 20. All the motions and tendencies of the soul look that way This is the difference between Holynesse and Godlinesse Holynesse more properly implyeth a conformity to the Law and Godlynesse an aym of the soul to exalt God and so they are propounded as distinct 2 Pet. 3. 11. What manner of persons ought we to be in all holinesse and godlinesse of conversation Well then look to your aimes and in eating and drinking you set up Moloch 't is a Meat-offering and Drink-offering to appetite if you doe not aim at Gods glory So in Trafique if you meerly regard Wealth you are a consecrated Priest to Mammon In these ordinary actions of Eating Drinking Trading you may be guilty of Idolatry before you are aware and may set up the belly or Mammon in Gods stead nay in your very desires of Grace your ultimate aim must not be self We are accepted in the beloved to the praise of his glorious grace Eph. 1. 6. And in actions most sacred 't is dangerous to look a squint 't is to put dung in Gods own cup when we make Worship a stale to our own ends In short the Lord hath given many things to the creature that onely which he hath reserved to himself is his glory therefore he taketh it ill to be robbed of that Thus I have shewed you the several kinds of ungodliness some are more refined some more gross but all naught The worst sort is when we do contemptuously slight his providence and disobey his Laws hardening our selves yet more and more as Ahaz did though the Lord had exercised him with sharp afflictions and living in open irreligion and despight of God casting off yoke after yoke till at length we have out grown the heart of a man fearing neither God nor men Well then if we would not be counted ungodly let us take heed of all these sins 1. How else will ye look God in the face at the day of Judgement The ungodly shall not stand in judgement Psal 1. 5. That is so as to be able to plead their cause and lift up the head though they shall rise again and receive their sentence therefore ill rendred by the vulgar non resurgunt yet they shall have no boldnesse but hang their guilty heads for shame in that day the day of Judgement is appointed on purpose to take vengeance of ungodly persons see Jude 15. 'T is the day wherein God that is now withdrawn within the Curtain of Heavens commeth forth to manifest himself to the terrour of all ungodly ones 2. There are great judgements inflicted upon them in this world the Flood swept away the world of the ungodly 2 Pet. 2. 7. and 1 Pet. 4. 18. Where shall the sinner and the ungodly appear The Lords jealousie for his honour is very great and therefore none shall smart so soarly as the ungodly person 'T is said Isa 57. 17. He putteth on jealousie as a cloak the cloak is mans upper garment which is most visible there is nothing so visible in Gods Providence as his jealonsie for his honour there is no sin robs God of his honour so much as ungodliness so 't is said Exod. 34. 14. That jealousie is his name the name of a thing is the note of distinction by which it is known and differenced from all other things either of the same or another kinde so Gods jealousie against those that rob him of his Honour differenceth him from all the Gods of the world the Gods of the Heathens were good-fellow-Gods and could endure Rivals and Copartners but this the Lord doth severely punish none have faln under the weight of his vengeance so much as they that deny their respects to him and go on whorâ—ing after another God 3. 'T is the great ayme of the Gospel to prevent ungodliness by discovering more of God then was known before and by finding out a way how the Notions of God might be kept inviolable and how we might come to the enjoyment of God and yet God suffer no loss of Honour therefore
ever came to Christ without a load upon his back though every one be not ready with the Jaylor to kill himself for anguish You will be at a loss sometimes it is easie security that goeth on from the cradle to the grave in the same tenor of hope without variation There will be a time when you will smite upon the thigh and cry What shall I do And as there will be some trouble found in them so some change all are not converted from prophaneness to Religion some from civility to Religion from profession to sincerity from servility to ingenuity Time was when they were careless of communion with God prayed now and then out of custom had no delight in the Almighty but now it is otherwise Partly because there is a constant calling so that first or last we shall be sensible of the motions of the Spirit and the hearts answer to some God speaketh in thunder to others in a still voyce but to all he speaketh therefore did you ever discern Gods calling and your answering Psal 27. 8. The Lord said Seek ye my face my heart said Thy face Lord will I seek There is no gracious heart but they are often sensible of such a dialogue between God and the Soul this discourse is constant he speaketh to us by the injection of holy motions and the actual excitations of his grace and we speak to him by serious promises and resolutions of obedience God calleth us into his presence often and the heart ecchoeth Lo I come Well now upon all these Considerations labour to get your calling evidenced that will clear up your title to the great priviledges of grace by it you may rebuke your doubts and fears When Conscience asketh What have you to do with these comforts to look upon your selves as objects of Gods Election as heirs of Glory you may answer I did not take this honour upon me I was called of God But you will say What are the infallible Notes and Marks of effectual calling I answer These I shall contract larger discourses You may know your effectual calling Partly by the preparations made for it though the work it self be done in an instant and many times when we least think of it yet usually God maketh way for his mighty Work As the husbandman harroweth and breaketh the clods before he throweth in the seed so by some preparative conviction God breaketh the heart and maketh it meet to receive grace Redemption needed no preparation but Conversion doth Look as Moses brought them to the Borders but Joshua led them into the Land of Canaan so usually there is some foregoing Law work though we are called properly by the Gospel 1 Thes 2. 14. Called by my Gospel The Law driveth us out of our selves but the Gospel pulleth in the heart to Christ Look as in outward generation the matter is gradually prepared and disposed so is the Soul for the new birth A man is awakened by the sight of his own wretchedness convinced of sin and the evil consequences of it and then the work is done by the milde voyce of the Gospel as Manna came down in sweet dews It is Gods way to speak terror before he speak comfort Christ sheweth the method Joh. 16. 8. The Spirit shall convince of sin The word is notable to convince is to shew a thing to be impossible to be otherwise then we represent it so the Spirit convinceth and maketh the person yield and say Certainly I am a sinner an unbeleever a very wretch that hath no interest in Christ This is Gods method We come to some certain issue about our being in the state of nature before we come to some certain issue about our being in the state of grace The Soul saith Surely I am stark naught in a deplored lost condition Well then if you had always good thoughts of your selves or only a slight and general knowledg We are all sinners c. You are not prepared The blind man Joh. 9. could say I was blind Were you ever brought to say I was a wretch a miserable forlorn creature out of Christ This feedeth presumption and security because we never bring the debate to an issue concerning our being in either of the states but content our selves with blind guesses and loose acknowledgments that we are all sinners and Christ must save us c. This is not enough there must be a particular and humbling sense of sin Unworthiness and wretchedness felt is the first occasion to bring us to Christ Never a poor Soul that taketh sanctuary at the throne of grace but he standeth guilty there and in danger of damnation 2. Again The next Note or occasion of discovery may be taken from the instrument or means by which God hath called us namely the Word 2 Thes 2. 14. By my Gospel Oracles and audible voyces are not his usual course some Christians talk of such things but to say the least of the mistake they are but the suppositions of an over-troubled fancy delusions which God who bringeth light out of darkness may at length order for good and in the wisdom of his Providence make use of them to bring off his people from their discouragements But usually Gods way of calling is by the Word and most usually by the Word preached seldom otherwise for God loveth to own and honour the means of his own appointing with a blessing I suppose scarce an instance can be given of any converted by reading or meditation that neglected prophecying where it was to be had I confess the Word may not work always in time of hearing There is a notable instance My Soul failed when he spake or rather it may be rendered because of his speech Now compare it with the time of Christs visit vers 2 3. Open my Sister my Dove c. while Christ was speaking she is careless and sluggish I have put off my coâ—â— how shall I put it on you see her heart was far from failing then but when she remembered it afterward then her bowels were troubled as Peter also was wrought upon by the remembrance of Christs words a great while after they were spoken Mat. 26. last verse Thus many times God reviveth old truths and maketh them effectual long after the time of delivery The Word worketh then either in the hearing or in the remembrance or deep meditation upon it Well now Can you remember such an experience when God called you by his Word and spake comfortably to your hearts Did he ever move you to go aside into the Closer that you might be solitary and serious and consider of your condition Usually at our first call we are moved to go aside that God and we may confer in private as Hosea 2. 14. God calleth into the wilderness that he may speak to the heart and Ezekiel was called into the field that God might more freely talk with him Ezek. 3. 22. Arise go forth into the
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
are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
maker of all things without himself And to these four Notions or principles are suited the four preceps of the first Table in the first we have Gods unity in the second Gods Invisible Nature and therefore Images are forebidden upon that ground Deut. 4. 12. In the third the knowledge of humane affairs even of mens thoughts and that 's the foundation of an oath for the third Commandment doth principally forbid perjury and in an Oath God is invoked as a witness chiefly of the heart in which his Omnisciency is acknowledged and appealed to as a Judge and Avenger in which his Justice and Power is acknowledged the next principle that God is Creator and Governour of all things is established by the forth Commandment for the Sabath at first was instituted for that purpose to keep up the memorial of the Creation in the world Now out of these speculaâ—ive notions practicals flow of their own accord c. that God is alone to be worshiped obeyed honoured trusted and as far as we set up other confidences or are ignorant of his excellency or deny God his worship and service or serve him after an unworthy manner superstitiously carelesly hypocritically or have gross opinions of his Essence or exclude the dominion of his Providence or cease to invocate his name so far we are guilty of ungodlyness More Distinctly and closely yet let me note that God is to be acknowledged as 1. The first cause 2. The chiefest good 3. As the supream Truth and Authority 4. As the last end God is to be honoured as the first cause that giveth being to all things and hath his being from none and so if we do not trust in him or can trust any creature rather then God our Estates rather then God or do not observe him in his Providence the effects of his Mercy Justice and Power or do not acknowledge his Dominion in all events and sanctifie the things which we use by asking his leave and blessing in prayer we are guilty of ungodlyness Again God is to be acknowledged as the chiefest good and therefore if we do not know him often think of him delight in communion with him fear to offend him care to please him this neglect and contempt of God is ungodgodlyness Again God is to be acknowledged as the Supream truth and Authority and therefore if we are not moved with his promises threats Counsels as the Gentiles were moved with the Oracles of their Gods as Gods people of old when that dispensation was in use with a voyce from Heaven and do not submit to him reverence him in Worship subject our hearts and lives to his Lawes 't is ungodliness once more God is the last end and therefore if in all acts Spiritual Moral Natural even those of the lightest consequence we do not ayme at Gods glory Still 't is ungodliness In this Method I shall endeavour to open this argument And 1. Let us consider God as the first cause and under that consideration 1. Ignorance is a branch of ungodliness I name it first because 't is the cause of all disorder in worship or conversation the Apostle saith 3. Epist John 11. He that doth evil hath not seen God right thoughts of God are the fuel which maintaineth the fire of Religion which otherwise would soon decay and be extinguished now generally people are ignorant of God they know him as men born blind do fire they can tell there is such a thing as fire because it warmeth them but what it is they cannot tell So the whole world and conscience proclaimeth there is a God the blindest man may see that but they know little or nothing of his Essence as he hath revealed himself in his word The Athenians had an Altar and the Inscription was to the unknown God and so do most Christians go on in a track of customary worship and so worship an Idol rather then God so Christ telleth the Samaritans John 4. 22. Ye worship ye know not what 'T is usual with men in a dark and blind superstition to conform to the worship of their place not considering why or whom it is they worship gross ignorance is a signe of no grace for God hath no childe so little but he knoweth his Father Jer. 31. 34. They shall all know me from the last to the greatest some have better education then others greater helps and advantages of parts and Instruction but they all have a necessary knowledge of God Again gross ignorance is a pledge of future judgement 2 Thes 1. 7. God will come in flaming fire to render vengeance on them that know not God and obey not the Gospel many poor ignorant creatures are harmless they do no wrong Oh but they know not God and that 's wrong enough God will avenge it to be ignorant of God that made them is a matter of sadder consequence then you are aware by those that know not God in this place is meant Pagans for 't is contradistinct to those that obey noâ— the Gospel but if there be vengeance for Pagans who have no other Apostles sent to them but those natural Apostles of Sun Moon and Stars and have no other Books wherein to study God but Showrs of raine and fruitful seasons if there be vengeance for them because they did not see and own a first cause what is there for those that shut their eyes against the light of the Gospel surely to be ignorant now is a greater sin then we think of 2. When we do not depend upon him 't is ungodlyness trust and dependance is the ground of all commerce between us and God and the greatest homage and respect which we yield to the Creator and first cause now when men trust any creature rather then God their estates rather then God they rob him of his peculiar Honour That there is such a sin appeareth by that Job 31. 34. If I had made gold my hope or said to the fine gold thou art my confidence If I rejoyced because my wealth is great and my hand had gotten much c. Job to vindicate himself from Hypocricie reckoneth up the usual sins of Hypocrites amongst the rest this is one to make gold our confidence men are apt to think it the staff of their lives and the stay of their posterity and so their trust being intercepted their hearts are diverted from God 't is an usual sin though little thought of the great danger of riches is by trusting in them Mark 10. 23 24. When men are intrenched within an estate they think they are safe secured against what ever shall happen and so God is layd aside let a man be intrenched within a promise and yet he is full of fears and doubts but wealth breedeth security therefore coveteousness is called Idolatry Eph. 5. 3. and the covetous man an Idolater Col. 3. 5. not so much because of his love of money as his trust in money the glutton loveth his belly
thoughts 2. If we doe not delight in communion with him we doe not honour him as the chiefest good Friends love to be often in one anothers company and certainly 't is good to draw nigh to God to preserve an acquaintance between him and us he hath appointed his Ordinances the Word and Prayer which are as it were a Dialogue and interchangeable discourse between God and the Creature in the Word he speaketh to us and in Prayer we speak unto him he conveigheth his mind in the Word and we ask his grace in Prayer in Prayer we make the request and in the Word we have Gods Answer Well then when men neglect publick or private Prayer or opportunities of hearing they are guilty of ungodlyness so far they break off communion with God especially if they neglect Prayer which is a duty to be done at all times a sweet diversion which the soul enjoyeth with God in private a duty which answereth to the daily sacrifice therefore the neglect of Prayer is made to be a branch of Atheism Psal 14. 3 4 verses When men are loth to come into Gods presence out of a love to ease and carnal pleasures and care not if God and they grow strange or seldom hear from one another 't is a great evill our comfort and peace dependeth much upon frequent accesse to God so when family worship when that 's neglected God is not honoured as the chiefest goâ—d the heathens are described to be the families that call not on Gods Name Jer. 10. 25. In many places from one end of the week to the other there is no Prayer and Worship in the Family and so the house which should be a Church is made a Stye not a swine about their houses but is attended morning and evening and yet they can finde no time for the solemn invocation of the Name of God what are they better than Heathens 3. If we doe not fear to offend him God will be served with every affection Love is of use in the spiritual life and so is fear 2 Cor. 7. 1. Perfecting holinesse in the fear of God Love sweetneth duties and Fear maketh us watchful against sin Love is the doing Grace and Fear is the conserving Grace We have cause to walk in Gods wayes because we are alwaies under his eye Love is necessary that we may keep God alwaies in our hearts and Fear that we may keep him alwaies in our eye both of them are of great use but Fear we now speak of which is the true internal root of all obedience and worship Eccl. 12. 13. when there is such a setled disposition of heart as that we dare not grieve him nor affront him to his face as Ahasuerus said Will he force the Queen before my face God is much honoured but now when we are secure and careless and forget God and can sin freely in thought and fouly in act without remorse 't is ungodlinesse Fear is a Grace of continual use we cannot be alwaies praising God worshiping God and employed in acts of special communion with him yet we must be alwaies fearing God be thou in the fear of God all the day long Prov. 23. 17. and elswhere Blessed is he that feareth alwaies Prov. 28. 14. A man hath done with his devotion in the morning but he hath done with God we should think of him and remember that his eye is upon us all the day long we must rise in the fear of God walk in the fear of God trade eat drink in the fear of God Some Graces are as the Lungs never out of use and exercise More especially must fear be active when temptations and corruptions arise we must argue as Joseph Gen. 39. 9. 4. If we doe not care to please him An ungodly man thinketh of nothing lesse than pleasing God he neither careth to know his waies nor to walk in them they are willingly ignorant 2 Pet. 3. 5. They doe not search that they may not practice and so erre not in mind but heart We desire not the knowledge of thy wayes Job 21. 14. They have not a minde to know that which they have not a mind to doe as those that would sleep shut the Curtains to keep out the light A godly man is alwaies approving what is the will of God Rom. 12. 2. Ephes 5. 10. 17. he practiseth what he knoweth and is still searching that he may know more as willing alwaies to be more usefull for God What have I to doe more Thirdly God will be acknowledged as the supream Truth and Authority and then if we are not moved with Promises Threats Counsels as with the words of the great God if we doe not yeeld him reverence in his worship and subject our hearts and lives to his Laws 't is ungodlinesse 1. We must receive the counsels of his Word with all regard and reverence for that is to receive it as the Word of God 2 Thes 2. 10. Heathens received the Oracles of their Gods and were much moved we can drowsily hear of the great things of salvation of heaven and the death of Christ and the Covenant of Grace c. and are not moved no more moved than with a Fable or Dream If a man should make another an offer of a thousand pound for a trifle and he should accept it you would not say 't was because he prized the trifle more that 's improbable but because he did not beleeve the offer So when God offereth heaven upon such terms as he doth we do not honour him as the eternal truth but count him a lyar 1 Joh. 5. 10. or else we would not neglect the offer 2. We must yeeld him reverence in his worship God is said Psal 68. to be terrible in the holy places he is not only terrible in the high places of the field where he executeth his dreadfull judgements nor in the depths of the Sea where the wonders of the Lord are seen but terrible in the holy places where his Ordinances are dispensed because there his holynesse which is the astonishing Attribute is most seen and remembred We doe not come to him as the supream Majesty when we doe not come with awful apprehensions God is dreadfull there where he is most comfortable Deuâ— 28. 58. That thou mayst fear this glorious and fearful Name the Lord thy God To have God for our God is the ground of all our comfort and hope and yet 't is a glorious and fear ful Name In Mal. 1. 14. the Lord urgeth two arguments why we should worship him with reverence one is I am a great King saith the Lord of Hosts the other is My name is dreadful among the heathen implying in the first that careless and rude addresses to him are a kind of a lessening his Majesty they doe not come to him as a great King and doe as much as in them lyeth go about to perswade the world that he is not the God that he is
1. The Magistrate should use no compulsion before care had for better information and resolution of the doubting Conscience otherwise the practice were fell cruel like that of false Religions that brook no contradiction consc ences scrapâ—lous must not be too hardly dealt with all to answer arguments by a Prison or the Fires is a Popish Topick and to supply in rage what wanteth in strength of reason and clearnesse of light is but a butcherly violence punishment and compulsion should not be hastned as long as there appeareth a desire to be informed with meek endeavours after satisfaction The Apostle Paul is for two Almonitions bâ—fore Church censure Titus 2. 10. And the cenâ—ure of the Magistrate should noâ— pâ—ecede that of the Church 2 In things indisferent Christian toleration and forbearance take places all men never were nor ever will be in this world of one and the same opinion no more then of the same feature and complexion There is a due latitude of allowable differences wherein the strong should bear with the weak ` Rom. 15. 1. Eph. 4. 2. Gal. 6 1. There are some lesser mistakes of Conscience and infirmities incident to all men namely such as are consistent with Faith the main and fundamental truths and principles of salvation and charity as not tending to foment Faction in the Church or Sedition in the Common-wealth but if either of these limits be transgressed circumstances may make these lesser things intolerable as Paul withstood Peter to the face though otherwise he did not count the matter great Gal. 2. 11. yet when it was urged to the scandal of the Churches he thought it worthy of a Contest and here it belongâ—th to Christian Princes as to defend truth so to see that Peace be not violated for Rites and Ceremonies and lesser differences that lie far from the heart of Religion I am perswaded that want of condescention to brethren hath brought all this confusion upon us c. 3. A grosse error kept secret cometh not under the Magistrates cognisance but the diffusiâ—n and dissemination of errors he must take notice of as when men infect others and openly blaspheam Christian Doctrine he beareth not the sword in vain The minde and conscience as to any power under God is sui juris thoughts are free 't is a saying in the Civil Law Cogitationes poenam nemo patitur all command is exercised about such things as fall within the knowledge of him that commandeth now God onely knoweth the heart quis mihi im oâ—â—t necessitatem credenâ—i quod nolin saith Lictantius v l quod v. lim non credendi Theodosiâ—s and Valentinian in their Law concerning the Heretick give this limitation sibi tantummodo nocitura sentiat aliis obâ—utura non panda Subscriptions and Inquisitions into mens consciences we cannot but justly condemn 4. Error according to their nature and degree merit a different punishment Jude â— 9. and Esra 7. 26. 5. Blasphemy Idolatry and grosse Heresie are to be put into the same rank with grosse vicious actions and supposed if entertained after the receiving of the truth to be done against light and conscience Paul saith of the Heretick that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after due admonitions Tiâ—â—s 3. 11. Therefore in some cases these may be punished with death as Baals Prophets were slain 1 Kings 18. 40. Eâ— 21 20. Lev. 24 16. But of the whole Question elsewhere Again I observe from the same clause That 't is a sin to despise Dominions For 't is here charged upon these Seducers 'T is a sin because 't is against the injunctions of the world Rom. 13. 1. Titus 3. 1. We are apt to forget our civil duties or to count them Arbitrary as if the same Authority had not established the second Table as well as the first and 't is a sin because Magistracy is Gods Ordinance the general instructiâ—n of it is of God though the p rticular constitution of it be of man Compare Rom. 13. 1 with 1 Pet. 2 13 Government it self is of God but this or that special maner or form oâ— government is not determin'd bâ— God which is the difference between Civil and Ecclesi stical Government for there the particular form is specified as well as the thing it self appointed Again 't is a sin because dominion preserveth human Sâ—cieties so that we should trespasse against the common good and publike order if we should despâ—se this help yea against the Law of our own Natures man being by nature a sociable creature Well then let us obey every Ordinance of man for the Lords sake The publike welfare is concerned in our obedience as also the honour of Religion both which should be very dear to one that feareth God the publike wellfare better bare many inconveniencies then embroyl the Country in War and Blood We are bidden be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the froward 1 Pet. 2. 18. And the honour of Religion God will have the world know that Christianity is a friend to civil policy see 1 Pet. 2. 15. Matth. 7. 27. We learn hence too that they are but libertines that think that Religion freeth them from the subjection which they owe to God or man it doth not exempt us from our duty but enable us to perform it may take such a liberty in civil things that they begin to grow contempâ—uous even in divine and so cast off Gods yoak as well as the Magistrates The last expression is that speak evil of Dignities or of Glories by which probably Church-Officers are intended such being spoken against in that age John Ep. 3. 10. and expressed by the word Glories a term given both to the Apostles and other Officers of the Church Note There is a respect due to persons invested with Church power This is established by Gods Ordinance and therefore should not be set at naught neither should the persons invested with it be evil spoken of that obedience is required to them see Heb. 13. 17. and respect and honour see 1 Thess 12. 13. 1 Tim. 5 17. that they should not be lightly evil spoken of 1 Tim. 5. 19. though for their persons and outward estate they are mean and despâ—cable yet they are called to an high employment and have the promise of a great pow r and presence with them Matth. 16. 19. John 20. 23. Their regular proceedings are ratified in the Court of Heaven we are fallen into an age wherein no persons are more contemptible then Ministers nothing lesse valued then Church-Authority 't is become the eye-soar of the times not to speak of those barking Shimâ—is the Quakers and their â—oul mouthed language taught them by the Father of lyes surely others have not such a reverence of Gods Ordinance as they should have Vers 9. Yet Michael the Arch-Angel when contending with the Divel he disputes about the body of Moses durst not bring against them a railing accusation but said the Lord rebuke thee THe
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