he shall have as what service he may doe to God in it If you did love the Lord you would not stand saying is it necessary to keepe the Lords day so strictly You would bee ready to doe what ever hath but a shadow of pleasing him Oh how you would be glad of such a day so free from other businesse wherein you might sequester your selves from the world to attend upon God and to injoy him So for a family prayer thou wouldest not aske can it not be omitted without sinne This questioning will not stand with this love for the person thou servest is the Lord and thou must not be as a mercenary servant A wife will bee devising things to please her husband So what shall I render to the Lord saith David So Paul was abundant in labours and sufferings If Paul would have done nothing but out of necessity he had never done halfe so much say then I will even goe doe my duty performe my taske If I must pray in my family then I will If I must keepe the Lords day I will make a shift to weare out the day This I say argues a heart void of this love We must know that Christ hath died to purchase to himselfe a people zealous of good workes such as doe good workes with desire or deare delight that would faine doe a great deale more then they doe Would you then doe no more then just will bring you to heaven as you thinke Do you set limits to your performances you have not this love Why you pray that you may serve Christ on earth as the Angels doe in heaven and yet will you say such a man goes faster it is no matter this pace will bring mee to heaven and so never mend it This is a sign of no love to the Lord Iesus If you did love the Lord ye should find an holy affection of anger and zealerising against such as offend him Anger waits on love Love is an affection that makes forwards to the thing beloved and if any thing stand in the way Anger removes it hastily If thy heart then bee not stirred when God is dishonoured his Church spoiled and Religion goes downward thou lovest him not can you endure to heare your selfe scandalized No and why because you love your selfe To see then the bloud of the Lord Iesus trampled on neglected so as no man should regard it to see the Saints in adversity and not to bee affected argues that your heart is void of this love of the Lord Iesus Eli when he heard the newes of Israels flight his sonnes death it must needs grieve him but all this while his heart was composed But the worst newes as usually it doth comes last The Arke of God was taken Then his heart was amazed hee could no longer subsist but hee falls downe backward and breakes his necke But it may be ye doe not hope to attaine to the grace of Elâ— why looke then on his daughter in law one of the weaker sex All that ill newes moved her not so much Oh the Arke of God was taken that was it which shee pitched upon her sonne that was borne could not alay this griefe But the Arke is not taken you will say there is not the like cause now with us No are not many Churches desolate when you see so many Churches ransacked beyond the Seas doe you not see the Arke of God taken in a great measure when you see Popery increasing and the Saints wallowing in their bloud If you take not this to heart it is because the love of Christ is not in you If Christ lose a man if any be offended and fall away I burne saith the Apostle When the King Ier. 36. tooke that booke and burnt it it is noted of those that stood by that they did rend their cloathes God takes it as a great signe of a prophane heart when one shall not take such dishonours of his to heart when hee rends not his cloathes at the sight of such a thing Paul when he saw the idolatry that abounded in Athens was enflamed in his spirit See what a commendation God gave to Phineas for his zeale against Zimri and Cosbi he would have it remembred as a speciall note of his love to him which he would not let goe unrewarded If thou dost not then pray for the Churches welfare If thou art not affected with the losse and disadvantages of the Church as with thy owne thou wantest this love A ninth signe is not to dare to doe any thing that displeaseth him If you doe a thing amisse that would be displeasing you had rather that all the world should see you then him whom you love Now you know God alwaies behold you you should therefore bee alwaies alike carefull They shall feare the Lord and his goodnesse Hosea 4 The Lord for his goodnesse they shall feare to lose him Above all consider when you have offended him how you take that to heart When you know there is a breach betweene you and the Lord and you can be content and rest in it this is a shrewd signe of no love When man and wife shall fall out and grieve not for it but let it passe not seeking to be reconciled it is signe of cold love betweene them Thinke with your selfe there is no man whom you professe to love but you would not willingly provoke And dare you say that you love the Lord and yet yee will grieve and vexe him If you love the Lord there would bee an hungring in you after him there would bee still an hanging that way All impediments would be broken through the heart would still bee moving thitherward It would be bending thither It would admit no repulse As the woman of Canaan Matth. 15. it would not bee put off As the stone rests not till it comes to the center so nothing can keepe you off from the Lord no pleasures away with them nor any difficulties no you cannot rest without him Say not then with your selfe though you love him not now yet I may love him hereafter and I may love him hereafter though not so much No love desires present union it hates all delaies Consider this if you did repent out of love your repentance would bee present and what repentance is it which is not out of love Then hence thou art to humble thy selfe if thou art failing in this labour of love See how great a fault it is not to love the Lord and learne to blame thy selfe exceedingly for it And that you may doe this I will shew you what great reason you have to love the Lord. Consider that hee is worthy to bee beloved As David said he is worthy to bee praised so may wee well say he is worthy to be beloved And why because he hath all that is amiable in him If you see any thing lovely in the creature it is eminently in him Shall not he that made
containing 17 Sermons upon divers Texts 2. Foure Treatises viz. 1. A remedy against Covetousnes upon Coloss. 3. 5. 2. An Elegant and lively description of spiritual life death upon Iohn 5. 25. 3. The Doctrine of selfe deniall upon Luke 9. 23. 4. A Treatise of the Sacrament upon 1 Ioh. 5. 14. 3. The Saints daily Exercise or a a Treatise of Prayer upon 1 Thess. 5. 17. 4. The New Covenant in 14 Sermons upon Gen. 17. 1. 2. Vnto which is added 4 Sermons upon Eccles. 9. 1. 2. 11. 12. 5. The Saints Qualification containing viz. 1. A Treatise of Humiliation in 10 Sermons the first 9 upon Rom. 1. 18. The tenth Preached before the common house of Parliament upon Numb 25. 10. 11. 2. Of Sanctification or the New Creature in 9 Sermons upon 1 Cor. 5. 17. 3. Of Communion with Christ in the Sacrament in 3 Sermons upon 1 Corinth 10. 16. 6. The Doctrine of the Saints Infirmities upon 2 Chron. 30. 18. 19 20. 7. The Brestplate of Faith and Love containing 18 Sermons upon three severall Texts viz. Revel 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majestie viz. 1. The New Life upon 1. Ioh. 5 15. 2. A sensible demonstration of the Diety upon Esay 64. 4. 3. Of exact walking upō Eph. 5. 15. 4. The Pillar and ground of Truth upon 1 Tim. 3. 15. 5. Sam. Support of sorrowfull sinners upon 1 Sam. 12. 20. 21. 22. 9. Two Treatises of Mortification and Humiliation upon Col. 3. 5. Ephes. 2. 1 2 3. Together with the livelesse life A Treatise of Vivification 10. His Remaines containing 3. excellent Treatises viz. 1. Iudas's Repentance 2. The Saints Spirituall strength 3. Pauls Conversion 11. The Golden Scepter with the Churches Mariage being three Treatises in one volume 12. The Fulnesse of Christ upon Iohn 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ in Five Sermons upon 1 Cor. 16. 22. THE CHARISTIAN FREEDOME OR THE CHARTER OF THE GOSPEL SHEWING THE PRIVILEDGE AND Prraeogative of the Saints by vertue of the Covenant ROM 6. 14. For sinne shall not have dominion over you for ye are not under the law but under grace THese words are brought in thus the Apostle exhorts them not to sinne but to give their members as instruments unto righteousnesse and to move them to this hee tells them that sinne was not their Lord now as it was heretofore and that it shall have no more dominion over them and therefore he bids them strive against it and then he adds a reason of this because they were not under the law but under grace now Christ hath changed their hearts for while a man is under the Law sinne hath dominion over him it tells him what to doe but gives him no power to doe it but you have the grace of sanctification to change your hearts and enable you to every good word and work so that you delight in the Law after the inner man albeit you see another law in your members warring against the Law of your minde and bringing you into captivity to the law of sinne which is in your members as it is said Chap. 7. ver 23. Whence wee may learne That hee that is in the state of grace lyeth in no knowne sinne no sinne hath dominion over him Now sinne is said to have no Dominion over a man three manner of wayes viz. in regard 1. It hath no right to rule over him it is no more our Lord but is as a servant that hath no dominion but is said to offer violence to us as if the King of Spaine should rule over us hee hath no dominion over us 2. In regard it is not obeyed for there it hath dominion as a Prince may have right to a Kingdome yet if hee be not obeyed hee hath no dominion 3. In regard though it strive against us yet it never gets the victory for though it assault us yet if it get not the victory it hath no dominion over us this is proved by three Similitudes which must be explaned viz. First it was our Master and we its servants but now wee have changed our Master and are become the servants of righteousnesse ver 18. Secondly it is said that we were married to sin and it had dominion and command over us as the husband over the wife but now it is dead and there is a divorce betweene us and now wee are married to Christ and hee commands us and wee obey Thirdly it is said we are dead to sinne and alive to God ver 11. and therefore we cannot live in sinne for command a dead body to goe about a businesse and he cannot because he is dead Now the reasons of the point be these The first is taken from Christ wee are ingrafted into Christ and into his death and into the similitude of his resurrection verse 5. We are grafted as a graft into Christ and all the old sap is taken away and wee have new sap and bring forth new fruit and have no other because we grow in another tree and we live to God yet we may commit sinne though wee allow not our selves in it for they that are Christs have crucified the flesh with the affections and lasts thereof if therefore there be any lust reigning in us we are not in Christ. Againe if any man be in Christ hee is a new creature and therfore he doth not wallow in his old sins so saith God I will give you a new heart and all things are become new and old things are done away therefore wee cannot lve in any knowne sinne Againe whosoever is in Christ hath received of his fulnesse and grace for grace in him we are able to doe all things and therefore if we cannot strive against old sinnes wee are not in Christ. Secondly because wee have the Spirit of God ruling in us and therefore we walk after the Spirit and not after the flesh now if we lye in any known sinne we have not the Spirit and therefore are not in the state of grace if any man have not the Spirit of grace he is not the Sonne of God now if he walk after the flesh hee hath not the Spirit for the Spirit gives him ability to strive against all sinnes Thirdly he is borne of God now he that is born of God sinneth not that is sinne ruleth not over him for a man is said to sinne that favours wickednesse and setteth his heart to sinne hee sinneth not because he is like God as a sonne is like his father and therefore a wicked man is like the devill because he is his Father and his wickednesse is in him and therefore the devill is called the father of the wicked and so every regenerate man hath all the righteousnesse of Christ though not in the same degree he hath perfect holinesse of parts though not of degrees now then he hath no member of Satan in him that is no
knowne sinne which hee loveth Fourthly because hee hath the whole law written in his heart and his heart is set to obey the whole law and therefore hee cannot lye in any knowne sinne Fifthly because he is wholly changed and translated to another man which is exprest two wayes 1. The whole drift of his minde is changed As suppose the earth were made free the whole bent of it were to goe upward so a man is wholly bent towards heaven or else his heart is not changed and if so he can lye in no knowne sinne 2. He is changed in his taste S. Paul saith They that are in Christ savour not the things of the flesh but of the spirit every sinne is bitter to the regenerate man if it be not then he savoureth the things of the flesh To this is that agreeable Keepe this feast with unleavened bread and not with old leaven of maliciousnesse we must be unleavened bread to Christ we must give no allowance to sinne Sixthly because they know God The Lord saith by his Prophet I will write my law in their hearts and they shall know me so that with this writing the law in their hearts they cannot but know sinne for they are changed in their mindes before they can know God hence I inferre that he that knowes God will not change from the immutable God to the mutable creature and they that doe it doe it because they know not God Seventhly because hee hath faith which will make him not lie in any knowne sinne for all sins are either of the temptation of the devill the flesh or the world now faith overcomes all these 1. It overcommeth the world This is the victory that overcommeth the world even your faith but if the world could overcome the regenerate in any temptation then this were not true that faith overcommeth the world but he shall not be overcome by the glory and riches of the world Secondly the flesh The just walketh in his integrity To this may be added that blessings are every-where annexed to the keeping of the commandements Blessed are they that have respect unto thy commandements If you leane to the right band or to the left c Againe If you keepe the whole law and offend in anyone you are guilty of the whole law But besides these Scriptures there be other reasons to prove that the regenerate man cannot lye in any knowne sinne First because hee that lyes in any knowne sinne hath another for his Lord and God and so is an Idolater and so cannot be regenerate for hee yeeldeth to the same still if it commands hee obeyeth God commanding him hee neglecteth it and therefore maketh it his God Secondly because he that lyeth in any knowne sinne will be unconstant in the serving of God now God rejecteth such an one for though the temptation to that sinne being removed hee serve God yet that sinne setting upon him hee forsakes Gods service and obeyeth it and when soever occasion is offered hee turneth to obey it now such unconstancie God hateth As among men a flower though it be more beautifull than a pearle yet it is not regarded so much because it is fading and a ship may saile safe a great while but yet falling upon a rock maketh shipwrack so a man may make shipwrack of faith and a good conscience and such a one cannot be in the state of grace Thirdly because hee that lyeth in any knowne sinne will if he had like strong temptations commit all the sinnes in the world as be a man enclined to covetousnesse or uncleannesse hee would commit any other if hee were as much enclined to any other now such an one cannot be in the state of grace Fourthly because if a man have a good heart no sinne can grow there because it is out of its proper place and therefore cannot prosper as plants that grow in India if they be set here wither so every sinne in a good heart is out of its proper place and wil not grow but wither every day more more but he that findeth finne growing in his heart his heart is not regenerate Fifthly because he must hate the word of God and godly men for when a man is ready to commit sinne the word is at him to disswade him godly men disswade him and therefore now if he doe it and they still rebuke him hee commeth to account the word a reproach and he hates it and good men likewise Thus Herod is Iohns friend a great while till he tels him of his beloued sinne and then off goes his head so hee hates God and wishes there were none because he resolveth to sinne and God reproves him and so hee cannot be in a good estate Sixthly and lastly because all his actions will have an evill tincture from that his sinne it so swayeth all he doth that nothing is currant in Gods sight As if a man were set to get honour though he did not directly fall into that sinne yet hee squareth all his actions that way hee affecteth such persons as may further that his intent so that sinne leaveneth every action of his and whensoever any act of religion opposeth him he then forsaketh all as if a man have a project to get a harvest that is not yet come all that hee doth is for that end hee ploweth soweth and the like so it is with a man that hath a sinne and resolves to follow it hee byasseth all his actions by that therefore God abhorres him and all that he doth First this is to try us hereby every man may know whether he be in the state of grace or no. If he lies in the least knowne sinne that is hee is but counterfeit if though he be admonished and told that God will not have him to doe such a thing yet he doth it it is a signe he is not in a good estate as if a man knew and were perswaded he ought not to abound in idle speeches and yet will it is a signe he is not in the state of grace So when he is commanded to pray and yet doth it not or doth it only for shew it 's a signe he is in a bad estate or if hee knew it a sinne to be idle and is perswaded of it and yet will it 's a signe his estate is not good so for immoderate gaming if one be told hee should not yet will use it certainly he is bad so for the lust of the flesh the lust of the eyes and the pride of life when a man shall spend all his time and finde all thoughts bent that way for any one of them certaine it is his heart is not gracious for then these thoughts would not abound in him but thoughts of growing in grace but if his morning thoughts be for satisfying of the flesh and the lusts thereof or his secret plots he may justly feare it 's a reigning sinne for when all his projects and thoughts are upon one thing
it doe not raigne in the Saints yet doth remaine and dwell in them for proofe whereof see this place of Scripture If any man thinketh saith Saint Iohn that he hath no sinne hee is a lyer and there is no truth in him The truth whereof will be seene in these things clearely 1. Because our knowledge is imperfect and therefore every grace is imperfect as our faith and so our love and therefore much sinne must be in a man in as much as his grace is not perfect 2. The flesh lusteth against the spirit therefore it is plaine there is sinne in us yea so much that often times it even captivateth us 3. Wee have in this life but the first-fruits of the spirit now when wee shall have it in fulnesse we shall have no more than enough therefore having now but the first-fruits of the spirit Mortification and Sanctification sinne is not wholly abolished in the Saints in this life but doth dwell in them The reasons hereof are 1. To humble us and to make us see what is in our hearts and to make us know that the Lord bringeth us to the holy Land therfore God sometimes left the Israelites to try them and so hee troubled Hezechiah to know what was in his heart and so he sent a Messenger of Satan to buffet S. Paul lest hee should be exalted above measure through aboundance of Revelations and so the Lord doth deale with every Saint 2. That Christ may be acknowledged for if wee had no sinne in us we should not acknowledge the benefits of his mediation so much as now wee doe All are shut up under sinne that he might have mercie upon all Rom. 3. 9. 11. 32. that is that it might be manifested and declared that they are saved meerely by the mercie of God in Christ as is said Rom. 3. 26. Otherwise wee should not rightly value our justification and sanctification but seeing him subduing pardoning our sinnes wee see what need we have of him how that we are lost without him 3. That wee might exercise our faith 1 Ioh. 3. 2. Wee are the sonnes of God but it doth not yet appeare what wee shall be c. So God hath hid his children under basenesse that their faith might be exercised for things we see we may easily beleeve but faith is of things not seene therefore God doth as men doe hide Jewels under base places where men would looke least for them wherefore wicked men stumble and are offended at this because they doe not beleeve it and therefore it is made an article of our faith that we need and beleeve the remission and forgivenesse of sinnes But let us apply it 1. This should teach us not to be discouraged for those infirmities that are in us for there are such in every Saint Sinne is a guest to evill men but a theefe to the godly which they would not have come in their hearts so it is one thing to weare a chaine as an ornament and another as a fetter to restraine them therefore the godly ought not to be discouraged but to assure themselves they are under grace 2. Wee must not censure men for the slips and falls wee see in them for wee must remember that sinne dwelleth in them we must not presently judge them to be hypocrites Be not many masters saith S. Iames that is censure him not for he standeth or falleth to his owne Master Rom 14. 4. 3. This should teach us to be watchfull and not to think our labour is at an end when we are in the state of grace for sinne still dwelleth in us and though we have the victory over sinne one day it will fight against us the next day as in a garden the weeds will grow because the roots are not quite plucked up and taken away so sinne is in us and therefore we must think it will fight against us and vex us and therefore I say let us renue our strength Now for this we must doe these two things First weaken sinne Secondly pray to God to make us watchfull And so I have also done with the second doctrine Againe from the latter part of these words or reason of the promise made unto them in the former part of this verse that sinne shall not have dominion over them because they are not under the Law but under grace I gather this conclusion viz. That the way to overcome sinne is to get assurance of the love and grace of God and that it is forgiven them the reason why the Apostle promises them sinne shall not have dominion over them is because they are not under the Law but under grace that is they had assurance of Gods love and that their sinne is forgiven them this is proved from that Faith purifieth the heart and You repent and beleeve the Gospel Now the reasons hereof are these foure especially 1. Because it is the meanes to get the spirit without which no sinne is forgiven which commeth by faith for it is not recieved by the law for so saith the Apostle Received you the spirit by the works of the law or by the hearing of faith Gal. 3. 2. Secondly it is the way to make us beleeve the promises to make us beleeve that wee are transformed into a heavenly nature for when wee beleeve the promises are true that works love in us and love transformeth us into the divine nature without which no sinne is overcome Thirdly because hereby wee are able to resist the tentations which are either for the enjoying of good or fleeing of evill so that these promises propound more good than sinne can harme sinne threatned the losse of outward things but the promises propound eternall life which is better than all things else in the world Fourthly because we doe delight in God for when wee doe beleeve in God that our sinnes are forgiven us in Christ then we looke at God as on a mercifull Father and then wee cease to delight in the world and we begin to delight our selves in the Lord. The use hereof is first for direction to teach us the way how to heale a sinne and that is to get assurance that it is pardoned and forgiven for legall terrours doe not heale a sinne but it is faith that purifies the heart and purifying pacifies it As a Traytor will not come in when hee heares a proclamation out for his death but when he heares he shall live and be pardoned this makes him to come in so we when wee onely fix our eyes upon the legall terrours shall not heale our sinnes but when wee beleeve they are pardoned this heales them But sorrow and a broken heart are required for sinners to be assured of their forgivenesse This sorrow is not so much commanded but it is that whereby God prepareth his servants hearts to make them see what need they have of pardon and so they may ask pardon but
Christ be with you all And there he addes that sentence which so suits with the spirit and mind of S. Paul that it might easily shew it to be S. Pauls Epistle a man so abounding in the love of the Lord as hee is zealous against such as love him not We shall finde in al S. Pauls preaching that faith and love were that which he drave at those two roots those two pillars on which the Church is built from whence all the rest flow Hereby teaching Ministers what they should beat at what should bee their aime Aâ—d so people are taught hence what to doe they must water these two roots well and then the branches will flourish Our wisedome should bee to looke to these for these being strong all will be strong If these bee weake all will be weake If any man love not the Lord Iesus let him bee had in execration yea accursed unto the death His scope is to commend love to the Corinthians If I should cast about me to commend some speciall thing unto you now at the closing up of my Epistle I know nothing better then this Love of the Lord Iesus And there are two reasons why you should love him first ye were in a miserable and accursed condition if you doe it not And the second is from the object you are to love he is the Lord and so may well challenge your love Iesus your Saviour and so hath well deserved it so that we have here an exhortation and two reasons of it The words have little difficulty Somewhat I will say of the two words in the originall Anathema Maranatha The word Anathema signifies the separatioÌ„ of a thing unto destruction Maranatha is a Syrian word signifying cursing takeÌ„ from the Hebrew root and signifies more then Anathema The Apostle doubles this curse to shew the greatnes of the punishment It is a great punishment which he would expresse in two languages The generall doctrine we will observe from these words is this That to love the Lord Iesus is so necessarily required of us that hee is worthy to be cursed that doth it not Sometimes in Scripture the promise is made to faith sometimes to repentance sometimes to love Love is so required that without it a man is worthy to be accursed yea and shall be cursed I will but open and apply this not standing to prove it And First I will shew what love is in generall Secondly what this love of the Lord Iesus is to shew which there will bee showne how it is wrought And thirdly how they come to bee worthy to be accursed that love him not And first for the first Love is among the affections which are planted in the Will and it may be described thus It is a disposition of the Will and Heart of man whereby it turnes and inclines to some good which it apprehends to bee agreeable to its owne nature The Will is carried to nothing but that which is apprehended to bee good Now this love is a principall act of the Will and it must bee an agreeable good to him whose Will inclines unto it for an envyous man may confesse the excellencies of another man but hee hates them he suffers by them they seeme not to be an agreeable good to him And this may bee illustrated by the contrary Hate is that whereby a man turnes from a thing which he apprehends contrary to himselfe This Love shews it selfe in two effects first it desires the preservation of what it loves that it may be kept safe secondly it desires Vnion with it that they may draw neerer one to another That you love which you desire may bee yours with which you desire conjunction Now sometimes a thing may bee neerer sometimes too far off therefore it desires such a neerenesse as may stand with its convenience And this is common to all love if you love a Glasse you will take care that it bee kept cleane and whole and for your use so if you love a Horse you will take care that he bee well and in good case and that he be yours The same we see in the love of a Father to his Sonne of one friend to another This is the nature of Love Now Hate contrariwise desires the destruction of that which is hated that it may bee taken out of the world and if that cannot bee it desires separation from it as far as may bee And thus you have seene the nature of Love in generall Now there are divers kindes of Love There is a Love of Pitty wheÌ„ you desire the preservation of a mans person and the removing of some ill quality As our Saviour mourned in Spirit for the hardnesse of their hearts hee did pitty them and yet was angry with their sinne There is a Love of Desire when a thing is dered to bee kept safe for our use And this is for the inferiour faculties as the sigh loves a pleasant object should be continued There is a Love of Complacence when wee looke on a thing in which all the faculties are pleased not onely the inferiour but the superiour as the Minde and the Will There is a Love of friendship when a man loves where he is loved again when love is reciprocall there is an intercourse of Love There is a Love of dependance when wee love him on whom we depend and thus we love God when wee looke upon him as on whom all our good depends so that we love him more than our selvs because our good depends upon him more than on our selves Wee will adde the qualities of Love there is a naturall Love planted in us by nature as the of parents to their children of one man to another this love is indifferent not good in it selfe good no otherwise than directed on a good object There is a sinfull Love arising from sinfull habits which seeke things convenient to it As nothing is better than love on a right object so nothing worse than love on a wrong object As naturall Love puts us in the condition men so this sinfull Love makes men worse than beasts and equals them with the Divell There is a spirituall Love arising out of holy qualities which seekes an object agreeable to it And this makes a man above a man and in some sort equall with the Angels Men are as they love GOD judges us by our affections wee are judged by what we love He that loves wickednesse is truly a wicked man he that loves holinesse is truely holy This foundation that wee have laid though it may seeme somewhat remote yet ye shall find it of use to hold up this building before wee have done with the point The sâ—cond thing that wee have to declare is What this love of the Lord Iesus is Now the best way to shew what this is is to shew how it is wrought now for the working of it there must be two Antecedent things which
must make way for it and they are Humiliation and Faith for every one beleeves not this to bee needfull and if they doe beleeve it yet they may bee opposite to it because it is not agreeable to their nature That a man must be broken so and moulded again before hee can have this love which is wrought by Humiliation and Faith And they are wrought on this manner when we preach the Gospell and offer Iesus Christ unto you for the duty of a Minister is nothing but this to offer Iesus Christ himselfe unto the world To us a Child is borne To us a Sonne is given for unto you is borne a Saviour that is Christ the Lord. This is the summe of the Gospell this is the newes which we bring God hath given us his Sonne wee offer you not forgivenesse of sinne But the Lord Iesus And when he hath given us him will hee not with him give us all things also Christ must first bee given and when you have him you shall have all in him are the promises yea and Amen First have Christ and then the promises belong unto you not before The Gospell is noâ—hing but this we are to manifest that God the Father is willing to give you his Sonne We are his Spokesmen to beseech you to take him that you would take him as your husband to be ruled by him none before you are humbled can marry you to Christ. You must bee divorced from all other things and beleeve that Christ will take you and this is Faith the other Humiliation And then when you can receive him you will love him Now when we preach thus unto the world what answere doe wee finde Why there are some that will not beleeve that there is such a Lord and then our worke is to perswade that Christ is such a Lord and this was the Apostles worke and theirs at the beginning But when wee intreat you to take Christ for your Lord your answer is as theirs who were invited to the feast This and this excuse they have to hinder them to beleeve that a Christ is propounded and men regard him not they will not looke after him Now that Christ may be received there is required Humiliation and Faith Humiliation opens their eyes by the Law and spirit of bondage that they see themselves miserable men men condemned to dye Now when God hath discovered our misery unto us and wee rightly apprehend what our estates are then we beginne to looke on Christ as a condemned malefactour on his pardon as a Captaine on him that comes to redeeme him as a Widdow that thought she should live well enough alone but now when all her goods as seized upon and they are now to carry her to prison would bee content if any one would marry her When a man shall see what hee is without Christ one that is condemned that must perish if hee have him not then he lookes on Christ as upon one most desirable to prize him to thirst for him and if hee know that Christ will then receive him oh then he cannot but love him for Love as hath beene said is to a good apprehended fit for us Now without this wee will thinke of Christ as if wee might bee well enough without him But when the heart is thus prepared by HumiliatioÌ„ oh that all the World would vanish for Christ Then comes the Gospel and tels us that Christ is willing to take us to redeeme us to be ours And then when we take him the match is made up and thence arises this conjugall Love The Apostle praies for the Ephesians that Christ may dwell in their hearts by Faith Ephes. 3. to unite them to Christ to marry him then presently it follovvs That ye may bee rooted and grounded in Love so that Love followes this and not a flash but it rootes us in Love The act of justifying Faith is the taking of Christ for rest Now when yee have taken him thus then you will love him and then all that followes will be effects of this love so that this love of the Lord Iesus is this to wit A holy disposition arising from Faith whereby wee cleave unto the Lord Iesus Christ with full purpose of heart to serve and please him in all things Whereby wee cleave to him Love inclines and knits our hearts to him as it did Davids to Ionathans And so Barnabas exhorted them to cleave unto the Lord with full purpose of heart Act. 11. Neither is this idle but makes a man desirous to please the Lord in all things A man is saide to love the Lord when out of a perswasion that Christ is most desirable and willing to receive him hee cleaves to the Lord with a desire to serve and please him in all thinges Faith that begets Love is not onely a perswasion that the Lord will be mercifull and forgive us For a prisoner may see the Iudge willing to pardon him and perswade himselfe that hee shall be pardoned and yet love not the Iudge because hee lookes not on the Iudge as on an amiable person but a receiving and resting upon his amiablenesse There is another affection when the heart is so framed it apprehends Christ for its onely good its happinesse Faith is not onely an act of the minde to beleeve that God will pardon us but of the Will and heart also to take Christ for our Husband so that all the parts of the heart are inclined and bent after hem If you beleeve with all your heart saith Philip to the Eunuch Act. 8. If a Spouse should see one willing to have her that is not enough to make up the match she may not thinke him fit shee may bee unwilling But suppose there bee one that shee loves above all whom she thinkes to bee most fit for her yea she thinkes she shall bee undone if she have him not but yet she is not sure that hee will have her but thinkes it is very probable that hee may be induced unto it So this is Faith when a man sees Christ onely worth his love he would gladly bee divorced from all so that he might have Christ oh he cannot bee without him yet there is somewhat betwixt them he cannot firmly beleeve that Christ loves him but yet doth not thinke that hee is wholly averse from him Though thy perswasion bee not full yet if you have this thirst and desire this hungering after Christ you may bee comforted This shuts out such as have a perswasion of the pardon of their sinnes and yet have not this love this prizing this desiring after Christ and takes in such as doe thus love and prize him yet finde not that full perswasion of his love so that this love is that which follows Humiliation and Faith the breaking of the heart and the moulding of it up againe when wee see our need of him and his willingnesse to receive us then wee will take him which cannot
in our hearts than cold water can heat unlesse it had another principle Contend therefore and strive with the Lord for his Spirit which workes this love who hath declared also unto us your love in the Spirit Secondly desire the Lord to shew you himselfe that Iesus Christ would manifest himselfe unto you And this is the greatest meanes of all to worke love He that hath my Commandements and keepeth them is he that loveth me and hee shall be loved of the Father and I will love him and shew my selfe unto him when Christ shall shew himselfe to you when he shall open the clouds and let you see his beauty his glory Oh then you cannot but love him There is a great difference betwixt the Ministers shewing of you Christ and his excellencies and the Holy Ghosts Though wee could speake with the tongue of Angels yet it would be but as the dead letter to Christs shewing of himselfe When he shall shew you your â—ilenesse his excellency your sinfulnesse his holinesse your misesery his mercies you must needs love him Paul when he had revealed Christ what hee could to the Ephesians he prayes for them that God would give them the Spirit of wisdome and revelation Ephesians 1. 18. As who should say the labour is all lost if you should see no more than I preach You love not a man till you know him your selfe the Lord shewed himselfe to Moses David Paul which made them love him so much Goe therefore to the Lord and pray as Moses Lord shew mee thy glory and beg it earnestly at his hands and that which was done extraordinarily shall be done to thy soule That was but a shewing of the Lord by a right light which is done more or lesse to every one But this is an act of the Lord what shall I doe to it Consider what the Scripture sayes of him what the Saints say of him but most of all what he hath beene to thee See with what patience love and mercy hee hath carryed himselfe towards thee as when we converse with a man out of his severall actions we gather his disposition and so frame an Idea of him in our minde We must humble our selves labour to see our miserable conditions for that will bring love So Paul when he considered that hee was the worst of all it made him love more then them all So Mary when she conceived how unfit she was to conceive by the Holy Ghost she sung that song When we looke on our selves and see our owne sinnes and miseries our love to Christ will bee increased When a man shall have a true apprehension of himself and his misery and can expect nothing but death and damnation and then Christ should come and say no But hee shall live this wounds a mans heart with love Looke on your secret sinnes your relapses your misery by sinne and then on Christs comming with his mercies and favours and you cannot but love him I say looke on thy sinnes weigh them with their circumstances Thinke that after so many adulteries committed against Christ yet that he should say If you will come in yet will I receive you this might shake thee and melt thy heart He that loveth not th 〈…〉 Lord sees not his misery nor that good hee hath by him Strengthen thy faith for the stronger thy faith is the greater will thy love be A strong hand rids more worke then a weake Take a man excellent in all gifts whom thou much admirest yet if hee loved not thee thou wouldest not much care for such an one so though thou feest much excellency in Christ yet thou canst not love him unlesse thou hast a perswasion that he loves thee But how shall I know that he will love me hee hath made it knowne that he is thine and that he is willing to become thy familiar friend GOD hath given him in marriage to thee To us a child is borne to us a sonne is given And Christ himselfe hath shewne sufficiently his love unto thee He hath spent his bloud for thee yea he continually speakes to his Father in thy behalfe yea hee sues to thee for love he loves thee first and sues to thee as the man doth to the woman thou maist be perswaded therefore that he loves thee But I am not fit to be a Spouse to Christ. It is true and he knew that well enough Hee will take thee a Blackamoore and afterwards will put beauty on thee Ezekiel 36. 16. Stand not thou on thy unfitnesse when he is thy Suâ—or But it may be he stands thus and thus affected to such and such persons and how shall I know that the Lord loves mee and is willing to take mee I can say nothing to thee but this and that is sufficient thou hast his generall promise made to all Mark 16. Goe preach the Gospel to every creature There is a generall mandate given to Ministers to preach the promise to all and why wilt thou make exceptions where God hath made none and enterline his promises Wee are commanded to offer Christ to all every one that will come may come and drinke of this water of life freely The offer is generall though but some imbrace it But I want godly sorrow for my sinnes And this is required before we can receive Christ. Yet deceive not thy selfe the matter is not whether thy humiliation be more or lesse only come The promise is made to all that come they shall be refreshed Indeede thou wilt not come till thou art somewhat humbled Thou wilt not flye to the City of refuge till thou art pursued by the avenger of blood But if thou come at all God will fulfill his promise Sticke not so much on the degree of thy humiliation Take a man that hath committed high Treason for which he is condemned and brought to the place of execution ready to suffer but then there is a pardon offered him And take another guilty of the same fact but as yet not condemned and bring him a pardon he is even as joy full as the other for he saw his case was even as bad onely it was not so farre gone and he hath not lived so long in sorrow So some mens sinnes are grosser and their sorrow more violent other sinnes are lesse but yet such as they see them like to damne them they therefore are humbled as truly though not so violently Therefore though thou hast not had so much sorrow as others nor felt those terrours of the Almighty yet if thou hast so much as will bring thee to Christ and make thee sticke close unto him so as thou wouldest not leave him for any thing in the world it is enough thou shalt have him Why then stick you what hinders your faith The impediments must be on Gods part or on your part But it is not on Gods part for his promise is full and large most free
neither is there any on thy part for there is nothing required in thee for which hee shall set his love upon thee There are no merits desired on thy part onely accept him receive him hee will afterwards put some lines upon thee Art thou willing to take Christ for thy husband for better and worse with a crowne of Thornes as well as Glory then the match is concluded thou maist be sure that Christ will be thine But I have renewed my sinnes and have fallen into divers relapses I still provoke him and fall backe and GOD will not endure such a wretch Yet he forgives sinnes of all sorts he is abundant in mercy he is still forgiving and never gives over There is a fountaine opened to Iudah and Ierusalem for sinne and for uncleannesse Zach. 12. vers 13. There is afountaine not a cisterne to wash in which may be drawne dry Onely this caveat must be put in that we allow not our selves in any knowne sinne but that wee maintaine warre continually against sinne and by no meanes admit any peace with Amaleck Another meanes is to remove the impediments of love which are two especially strangenesse and worldly-mindednesse Strangenesse dissolves all friendship By this meanes the interest of friendship may be broken off This strangenesse breeds fearefulnesse when we goe to God and fearefulnesse weakenesse of love whereas boldnesse is the nurse of it Herein is our love made perfect that we have boldnesse in the day of the Lord Iesus As by neglecting fellowship with the Saints we come to lose our acquaintance wee had towards them so the neglecting of maintaining our acquaintance with God brings us quite at last to leave him Draw neere therefore to God continually and this will increase your love to him Be therefore oft speaking to him and hearing him speake to you Be much in prayer and often in reading and hearing And doe not these things customarily and untowardly but with life and affection goe to prayer as you would goe to speake with your most deare friend whom you most of all delight to talke with Let it be pleasant to thee to converse with him in all things when thou hast any injury befallen thee goe and make thy cause knowne to him and when any sinne hath escaped thee whereby he may be offended give not over till reconciliation be made and thy friendship rewarded Looke especially to thy wayes for sinne alienates and restraines a man from God therefore see that that bee removed as much as may be Worldly mindednesse also hinders the love of God This is the uncircumcision of the heart Hence is that the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart that thou mayest live And untill the heart be circumcised it is filled with the love of the World so that hee cannot love the Lord at least with all his heart as hee ought There is no such quench-coale to the love of God as the love of the World Pleasures and the love of carnall things are very apt to steale away our hearts from God before we are aware If we looke not more narrowly to it they may doe it Examine your owne hearts and see if by how much the more you love the World by so much the lesse you are affected to the Lord. These things as Absalom steale away our hearts from God as he did the people from his Father If thou findest not that love to God which formerly hath beene see what hath come betweene God and thy heart Looke if some pleasure or lust have not crept in betweene for these will separate betweene God and thee See if there be not in thy understanding conceits of things to be better then indeed they are for these will turne the heart from the Lord but above all looke to thy will and affections FINIS A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon V. BY IOHN PRESTON DD. Matt. 22. 37 38. This is the first and great Commandement thou shalt Love the Lord thy God with all thy heart Psal. 31. 26. Love the Lord O all ye his Saints LONDON Printed by Thomas Paine for Iohn Stafford 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon V. 1 Cor. 16. 22. If any man love not the Lord Iesus Christ let him be had in execration yea let him be accursed unto the death NOw the next thing wee have to doe is to shew what kinde of love the Lord accepts for hee will not take any kinde of love that is offered him but onely such a love as he calls for as hee requires Thou must love him with all thy might and with all thy strength A publike person may doe more then a private His example may doe much or he may command others if not to doe good yet to refraine from evill God desires that thou love him with all thy strength if thou knowest much thou must doe much Besides some things thou canst doe namely which others cannot doe without great difficulty As some men are temperate some patient by nature If thou art such an one God requires more of thee then of another for he accounts that which thou canst doe without setting thy might to it as nothing It is not enough for thee to love the Lord but thou must love him with thy might The might of a rich man of a Magistrate of a Scholler or whatsoever thou art when thou shalt come to the Lord with a small piâ—tance when thou hast opportunity to doe a great deale more the Lord will not take it at thy hands As a Landlord will not receive a small parcell when the Tenant may pay a greater summe Neither is this a thing indifferent for you to doe or not to doe for God requires much of him to whom he hath given much Hee gives us all talents which he puts as prizes in our hands which he expects we should lay out according as we have received Paul did no worke of supererogation though he was abundant in the workes of the Lord continually setting himselfe about the worke with his whole strength Thou must love him above all things else Above all creatures above that which is most deare unto thee yea above thy selfe And if thou dost not so thou lovest him but as a creature which will not serve his turne Hee hath done more for thee then any creatue hath or can doe He hath dyed for thee hath given himselfe crucified for thee he deserves therefore more love then thy pleasures profits or then any friend thou hast You are therefore to love him above all to imbrace cleave to him chiefly to make him wholly thine But how can he you will say be wholly mine seeing so many have their parts in him Yes hee is wholly thine and thou must bee wholly his He is infinite and so hath no parts but is entire to every one as every
line drawne to the Center may challenge the whole Center for it's owne though there be a thousand lines beside But what must I so love the Lord that I may not love earthly things Yes thou mayest love them so that it be not with an adulterous love Thou mayest love them for God as by them you may be enabled to serve God the better But how shall I know this adulterous love When you love any thing so as it lessens your love to your husband that is an adulterous love As when thou lovest some pleasure and delight so as it takes up the minde and hinders thee in hearing and will not suffer thee to pray without distraction but thy thoughts must be upon it this love is adulterate love Thou mayest rejoyce yet so as if thou rejoycest not As this joy hinders not thy walking with God so thou mayest labour in thy calling with a love to it yet so as it doth not draw away thy heart from God But this is very difficult will some say No it is easie When God hath put this love into thy heart the necessity of it may make it easie Thou mayest doe it or thou canst not bee saved Indeede it is impossible for a man that hath set his heart on riches to remove it off againe of himselfe And in this sense Christ speakes when he sayes It is so hard for a rich man to enter into the Kingdome of heaven But when God hath wrought this love in thee and hath revealed to thee the emptinesse and vanity of other things it will be easie But I am not able to love the Lord above my selfe and all other things Yes thou mayest if once thou art throughly perswaded that hee is thy chiefest good and how miserable thou art without him thou wilt then bee content to forsake all and to cleave to him alone A man that sowes Corne is content it should die so as it may bee quickned againe and bring forth encrease And therefore Paul though hee saw the outward building of his body goe to decay he cared not so long as he was renewed in the inner So when thou seest thy good conteined in him more then in thy selfe when thou seest thy happinesse laid up in him thou wilt easily bee perswaded to leave thy selfe to injoy him For thou losest nothing by losing thy selfe thy whole happinesse is in God Againe thou must be rooted and grounded in Love This is that which the Apostle so prayes for for the Ephesians Ephesians 3. 17. There is a certaine love by fits which God accepts not When men come and offer to God great promises like the waves of the Sea as bigge as mountaines oh they thinke they will doe much for God But their mindes change and they become as those high waves which at last fall levell with the other waters If a man should proffer thee great kindnesses and thou shouldest afterwards come to him to make use of him and hee should looke strangely upon thee as if hee were never acquainted with thee how wouldest thou esteeme of such love If wee are now on now off in our love God will not esteeme of such love and if you be not rooted in your love you will be unstable Let then your love bee well rooted let the foundation be good on which it stands now that â—s on two things This love must be founded in faith Therefore Ephesians 3. when the Apostle had prayed that they might be strengthened in faith he addes this also that they might bee grounded in love When thou art once rooted in faith thou shalt bee grounded in love When therefore you come to beleeve and consider whether Iesus Christ belong to you or no doe it not overly and slightly but doe it thorowly Sift every thing to the bâ—an give not over till thou art fully satisfied till thou canst answer all objections and rest in this perswasion that all is most true which hath been revealed to thee of the Lord Iesus Christ and it is good for thee to rest upon it Your love must bee built upon his Person If you love his and not him you will be unstable in your love If thou lovest him in his Person thou changest not for thy love will bee constant But if thou love him for that hee hath done for thee because hee hath done thee much good and given thee many favours and tokens of his love and kept thee from many troubles when hee changes his dealing towards thee thou wilt change thy love to him Thou wilt then doe as Iob receive good from the hand of the Lord and also evill Put case God should take from thee and send one affliction in the necke of another this will try thy love whether in this case thou wilt sticke close unto him Sometimes God hides his face from his children and writes bitter things against them If then thou canst love him thy love is on his Person a constant love Another condition of our love is that it must be diligent The Apostle commends the Thessalonians effectuall faith and diligent love 1 Thessalonians 1. 3. If you say you love the Lord and yet will doe nothing for him you have not that love which God accepts This love is operative diligent and not idle and dead Wee regard not a dead drugge a dead plant wee cut it up and cast it away even so doth the Lord esteeme of a dead love and love that shewes not it's life it 's diligence to obey God This love will cause thee to put on new aparrell to adorn thy life so as thy love may take delight in thee This will make thee carefull to beautifie thy selfe with the graces of the Spirit See therefore whether thy love prepare thee for Christ. This love doth that which Iohn Baptist did It prepares men for the receiving of the Lord. If thou wilt come then before him in thy old garments it is a signe thou lovest him not Againe the operativenesse of it is seene in opening thy heart to him when he offers himselfe unto thee This will give thee a capable heart to entertaine him that hee may dwell plentifully in thee This doth make thee comprehend with 〈◊〉 Saints what is the height and bredth and length and depth of the love of Christ. This love is diligent in cleansing the heart that it will suffer nothing to remaine there that may be offensive to the Lord God that dwels with his people This love therefore will suffer no sluttish corner to remaine in the heart but keepes all cleane It clenses a man from all filthinesse of flesh and Spirit 2 Corinthians 5. Lastly the diligence of love is seene in keeping of his commandements If thou doest nothing for the Lord thou lovest him not So much love as thou hast so much care will there be in thee to doe his will so much fire so much heat to stir for his glory So
comes to see no beauty in himselfe and no help in himselfe and sith God is full of all beauty and all excellencie and all power able to answer our desires in every thing when he comes to see and consider this then he begins to set up God in his heart as the Jvy having no root cleaves faster to the tree so likewise doth he only to God seeing that hee cannot subsist of himselfe and when hee comes to see that hee depends on him for all things he will doe all things for him because all are from him whereas before seeing something in himselfe hee magnified himselfe and so withdrew himselfe and his heart from God And so I come to the next particular viz. What is meant by the power of godlinesse and for that you shall know there is a godlinesse which is not only in words and complements but in deed and truth for it not only puts upon a man a washie colour of perfection but dyes his heart in graine in holinesse and it differs from the other in five things First It is done in the Power when it is not the bare picture where there are not only the outward lineaments of nature but when there is life in it and that you shall know when a man needs not to be called on to good duties but there is a naturall principle of life in him wherby he doth them with facility and constancie as naturall actions of life when likewise he doth grow in them for where there is life there is also growth and when hee doth likewise desire that which may feed it as the meanes which may strengthen him in the doing of it as if a man have life he desireth meat and sleep and when as there is life then the works that come from a man are not dead works and then you have the power of godlinesse it is not a fashion only Secondly It is not true but counterfeit when it is like the true but not the same but wants some particular property that is to be found in the true as that which is counterfeit Balsame which is like the true but wants the power of healing and so likewise a counterfeit drug and a counterfeit jewel which wants that property which the true hath and the want of this you shall finde in the use and in the wearing As a rotten bow is found to be rotten when the arrow is drawne to the head so if a mans godliness be counterfeit and hee unsound it will be discovered in the wearing or in some particular case when he is put to it or tried A Jeweller will finde out the property of a Jewell but an ordinary man cannot doe it but by use the wearing To instance in some particular parts of godliness the love of God if it be true hath these properties that a man loves the brethren for how canst thou love an immateriall holinesse in God if thou lovest not that holinesse which is stampt upon the creature like thy selfe so likewise rectitude and uprightnesse of heart try it by this property which our Saviour Christ makes of it gracious speeches Christ saith that that which is predominant in the heart the mouth will be full of so for keeping of the commandements if in truth they have this property that they be not grievous they will doe them with a naturall delight and inward willingnesse so for taking of Christ by faith every man beleeveth he doth so but our Saviour Christ trieth it by this Goe sell all that thou hast and thou shalt have treasure in heaven so mayest thou try thy self when thou art put to it by losse of goods or credit or otherwise Thirdly It is in the power when it is strong and not weake when a man hath power and strength in doing good duties and hereby many are discovered who have good purposes only which though they be hearty in them for a time yet they want power and strength and this is the case of many which be in the Church who though they have the knowledge of the word of God and approve the truth in their consciences desiring to be saved by the practise of it and so take up many good purposes which yet come to nothing because they want power and strength Consider therefore if thou hast power and strength to performe thy purposes and then thou hast the power of godlinesse but not else Many will say I am but flesh and blood and what will you have me to doe now here wants the power as you may see in the fifth Chapter of Deuteronomy from the 7. verse to the 29 the people there said to Moses That what the Lord should speake to him they would doe it they said then what they thought and what they meant and minded and the Lord saith of them O that there were such an heart in them that they would feare me and keepe my commandements c. They wanted the power though they had good purposes Fourthly If thou wouldest know whether thy godlinesse be in the power or no see whether thou hast not only the shaddow of it but the substance for there is a shaddow with the substance as if thou pray there is a formall doing of it which is as the shaddow but to pray in the holy Ghost not in the voyce of thy owne spirit but out of Gods owne spirit not out of memory or wit but out of thy heart and that an heart sanctified by the Spirit of adoption this is the substance And so to heare for knowledge onely that is the shaddow but to heare for practise that is the substance And so againe for us to preach the Gospel to doe it because necessity it laid upon us and there 's a woe denounced against us if we doe it not as saith our Apostle of himselfe there is the shaddow But to preach with power and authority and not as the Scribes and Pharises with the enticing words of mans wisedome this is the substance Fifthly and finally It is in the power when a man goeth thorough the work a thing is said to be in the power when it is effectuall when a man bringeth it to an end and doth it not by halves so some begin indeed but then they leave the work in the rudiments but if a man have the power hee will break through all difficulties hee will leape over all till he hath wrought out his salvation with feare and trembling And thus having dispatcht the two former particulars I hasten to the third and last of the premises viz. The reasons why some have but the forme and not the power and they are especially these First because the forme is most easie but the power is a matter of more difficulty for the former it doth not call upon a man to cut off his right hand to pluck out his right eye and to denie himselfe in things nearest and dearest unto him as the power doth for it requires a man should
therefore in heaven it is said there is neither Sunne nor Moone now what is that there is no excellencie in any creature that is magnified there but God is all in all hee is Sunne and Moone and therefore in the Revelation of Saint Iohn it is said and said to their honour it is made their worth that they give all to God Glory and power be to our God for ever they fall on their faces throw down their crownes though created glorious creatures When the evill Angels began to reflect upon themselves it was their ruine they fell from God for the creature of it selfe is like a glasse without a bottom if it commeth to stand upon its owne bottome it falls and breakes and so the Angels when they would stand of themselves they fell downe to the lowest pit and therefore of all graces labour for emptying graces as Faith and Love for these give all unto God nothing to mans selfe and therefore they are the great graces in religion which you must chiefly labour for Secondly from that there is a power in godlinesse if it be such a powerfull thing as you have heard it is then this may serve to comfort us in the wayes of it Wheresoever it is in truth there it is in power say that thou hast such a light that thou canst not beleeve that there be such roades as that thou canst not walk by them yet if thou hast godlinesse thou shalt be able to overcome for the kingdome of God consists in power When God commeth to dwell in any mans heart hee sendeth godlinesse into it which rules in it as a King in his Kingdome think therefore of it as of Monarchs as Alexander was or those which Daniel speaketh of it carries all before it it bringeth every thought into subjection and therefore also the Spirit is called a spirit of power and if you have godlinesse it commeth from the spirit and therefore is accompanied with power and therfore Christ is said to be full of the holy Ghost and of power and so Stephen and Iohn the Baptist And grace is said to be a powerfull thing Be strong in the grace of God and in the Power of his might Now the reason why godlines hath power is because God hath put vertue into it As when you see such and such an hearb have such a vertue in it to doe such and such a thing it is because God hath endued it with such a power and so hath he done with godlinesse If therefore thou hast any thing to doe in religion set on it Hast thou any lust to overcome set on it and let mee speake to thee as hee spake to Gideon Goe on thou valiant man in the might of the Lord. The people of Israel travelling to the land of Canaan saw the Cities walled to heaven and that the Gyants were there the sonnes of Anak yet Ioshua biddeth them be of good comfort and feare not for the Lord would fight for them and deliver their adversaries into their hands so though you see difficulties in the way to heaven yet godlinesse is a powerfull thing that will carrie you through all therefore likewise the Apostle having prayed for the Ephesians that they might not faint at his tribulations for them which was their glory but that they might be strengthened with might by his Spirit in the inner man to comprehend with all Saints the breadth and length and depth and height and to know the love of Christ whâ—ch passeth knowledge which because they might think they should never be able to do he addeth To him that is able to do above all that we can aske or think according to the power that worketh in us be all glory as if hee should have said God is able to doe it and that by the power which worketh in him so suppose to subdue some lust of the flesh be a thing so hard as you think it wil never be done nay you conceive it to be a thing so improbable as that you are asham'd to ask it yet according to that power which worketh in us he is able to doe above all we ask or think and therfore he prayeth that their eyes may be opened that they may see the greatnesse of the power that wrought in them and it was not that they might see and look at it idly but for the use to serve their turnes that they laying hold of it and using of it might be able to doe these things which they desire should be done even such things to which a mans nature is as untoward as water is to heat when there is none in it only as Christ said to Mary Beleeve and you shall see the power of God thou must goe to God for it by faith and God will shew it forth unto you and you shall have fruits of it The end of faith is not only to apply the holy promises of justification but of sanctification also as for example he hath promised to baptize you with the holy Ghost and with fire that is with zeale other graces of the spirit which must give them power and strength and all that sinne might not raigne in their mortall bodies Goe to God then and urge him with his promise and hee cannot denie you When men therefore think to excuse themselves by saying I am not able to doe such a thing what will you have me to do it is no excuse for if they were but willing it is all he requireth of them the power that belongeth to God which if men would but beleeve and go to him he would undoubtedly give it them I therefore now ask thee Wouldst thou turne to God Wouldst thou overcome such and such a lust of uncleannesse drunkennesse c. be it what it will be if thou answer No then thou art justly condemned thy blood be upon thy owne head but if thou sayest Yes thou wouldst then come but to God be resolute to be religious in good earnest and I will assure thee hee will vouchsafe thee power to doe it The Apostle saith that God would confirme them unto the end that they might be blamelesse in the day of the Lord Iesus for saith he God is faithfull he hath said he hath promised it hee shall break his word if he do not let me reason it a little with you Is it not an acceptable request to goe to God with all thy heart and to say Lord I desire but the power and strength to goe through with thy owne work Do'st thou think hee will not heare thee Remember Christ the only Physician how ready he was to heale men of their bodily diseases when they came unto him and hee hath not put off his nature now Do'st thou think the power of his death resurrection were but fancies or a notion If not goe on and feare not for as God said to Ioshua so shalt thou finde him to deale with thee I will never leave thee
in every thing else almost a fulnesse in pleasure and delights a fulnesse in honour and preferments But this full Honey Combe is almost every where despised but happy hee the bent of whose heart God hath turned the right way to seeke a fullnes of Faith and Wisedome and a fulnesse of the Holy Ghost who cares not though he be empty of any thing else so hee bee full of these though a looser in other things so a Gainer in these Such a one hath chosen the better part which shall never be taken from him Secondly If there be a Fulnes in Christ we should answer it with fulnes of affection on our parts fully beleeve and trust in him fully love and adore him fully delight in him for it is reason the affection should be answerable to the Object A little excellency desires little love and esteeme more excellency more love but wher there is a fulnesse of al excellencies that we shold procecute with fulnes of all our affections All the excellency in the Creature in comparison of this is but as a drop to the Ocean and a sparke to the whole Element of fire Therefore if we proportion our affections to the object which ought to be the Rule and square of them we should bestow on the Creature but a drop of love and delight but the full streame of our affections should be carried to him in whom is the fullnesse of all perfection It is true indeed that as men hide treasure from theeves under straw or baser covering so God hides this ful excellencie from the world under a base outside that his secret ones only might find it out and others seeing might not see but stumble at it Thus he hid Christ himselfe under a Carpenters sonne so hee hides Divine Misteries under the meane Elements of Bread and Wine so the wisedom of God is hidden under the foolishnesse of preaching and under Sheep-skins and Goat-skins as the Apostle speakes were hidden and such as the world is not worthy of yet there is such a fulnes of excellency notwithstanding for if ever wee saw beauty in Sun Moone Stars men women c. Or if ever wee found delight in musicke meates drinks friends c. All must needs be more abundantly in God who is the Author Maker giver of all these As Solomon reasons He that made the eye shal not he see so he that made all these things shall he not have them eminently in himselfe for as the worth of many peeces of silver is comprized in one piece of gold so all the petty excellencies which are scattered abroad in the Creatures are all united in God yea the whole volume of perfections which is spread through heaven and earth is epitomized in him Why do we not then with Paul trample upon the Pompe and Glory of the world for the excellent knowledg of Christ Why do we not with David turn away our eyes hearts and affections from beholding vanity and pitch them all on him Why do we not re-collect our selves and gather up our affections and thoughts which are scattered and busied about a thousand trifles and bestow them all on him in whom is the fulnesse of all excellency beauty and perfection Thirdly if there be a fulnesse in Christ then let us be content with him having our hearts filled and satisfied with him First in regard of spiritual things Goe we not to the brookes of Teman the broken Cesterues and Peâ—â—ers packs of Rome as Saints Merrits Churches Treasury c. For if there be a fulnes in Christ hat needs not for in him we are all compleat Secondly for Temporal things let us be content with him alone for he is our fullnesse even in them also for the better conceiving of this we must know that the first Adam brought a generall Emptinesse through all the world for though the world be full of pomps and pleasures as Iohn calls them Lust of the flesh Lust of the eye c. yet it is properly empty because not full of that it should bee even as we say a well is empty though it be full of ayre because it is not full of water which should be in it for Emptinesse is not so much Absentia Entitatis as absentia Entitatis debitae Hence therfore not onely the hearts of men but the creatures are said to bee empty hence Solomon saith Ecclesiastes the 1. Chapter Vanity of Vanities all is but vanity that is emtineâ—â—e and Rom. 8. The Creature is subject to vanity that is emptinesse through him that subjecteth it Hence the heaâ—ts of men are not satisfied with the world but as the Prophet speaks They eat and are not filled they drink and behold their soule is empty because the Creature is now but as the huske without the graine the shell without the kernell full of nothing but emptinesse and being empty in it selfe cannot give us satisfaction But Christ the second Adam hath filled all things againe Epes 1. last verse He â—â—ls all in all things that is not only the hearts of men but the things also It is the Newter Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we may observe that many finde a want in the midst of plenty their hearts finde no rest or satisfaction in al they enjoy but with the holy Regenerate man it is much otherwise though he have but a little wealth a little food and rayment yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction which is the meaning of that of the Psalmist Psal. 37 16. A little thing to the Righteous is better then great riches to the wicked because in that little it being filled with the blessing of the second Adam they finde a fulnesse whereas the wicked finde an emptinesse in the midst of their greatest aâ—oundance If there be a fulnesse in Christ then what though there be a fulnes of sin and guilt in us yet there is a fulnes of Grace in him able to remove it and take it away A fulnes of mercy to receive our Supplications a fulnes of merit to make an Attonement for our foulest sins a fulnes of Favour to prevaile with his Father in any requests If therefore there be a fulnes of grace in Christ as there is be not discouraged though thy sins abound yet his Grace abounds much more they cannot be so out of measure sinful as he is out of measure merciful Remember but the two Metaphors used in Scripture I wil scatter your sins as a mist and they shal be drowned in the bottom of the Sea Now the Sun by reason of its great force can scatter the thickest mist aswel as the least vapour The Sea by reason of its great Vastnes can drowne mountaines aswel as molehils So Christ by reason of that Vast Fulnes of Grace which is in him is as able yea as forward and willing to forgive the greatest sins aswel as the least I say as forward and willing
grace and grace is an effect of the spirit Now the spirit breaths when where in what measure it listeth Againe if grace should spring out of our soâ—le it should be but a flower of grasse for all flesh is grasse but the grace of the mediator is of a more durable nature a flower that fades not and a spring which is not dryed up Hence 2. Corrolaries One to rectifie our judgment The other to direct our praectise The first shewes us the errors of Arminius who hath but refynedl the old Pelagianisme a dangerous errour for Arrianisme was like a land flood that overflowed the whole world but was soone dryed up againe because it had not a spring to maintaine it but the best ages of the Church had in them as he called Multas fibras virulentiae Pelagianae because it is an errour agreeable to nature reason so that we have a spring within our own breast to nourish and maintaine it But now to keep close to the point in hand this point sheweth the error of Arminius and Pelagius who ascribe the beginning preparations and ability of accepting grace to our own free will although the complement to God Whereas you see by what hath been said that not only the fuller streames but every drop of grace is received from his fulnes This errour proceedes from their not distinguishing aright betwixt acquisite habits and infused indeed in the acquisite the acts goe before the habits and prepare for them but with infused habits it is clean contrary It is with them as it is with the naturall powers of the soule wee have first the faculty of seeing before we doe see and the faculty of hearing before wee doe heare so it is in infused habits we have first the habits before we exercise the operations of them for even as the wheele doth not run that it may be made round but it is first made round that it may run so the heart doth not first do the actions whereby it is put into a right frame but it is first fashioned and made a new Creature by grace and then it doth actions and brings forth fruits worthy amendment of life for what is said of the soule is as truly said of Grace it doth Fabricari Sibi Domicilium prepareth a room for it selfe useth no Harbenger for nothing can prepare for grace but grace And if it be objected as Arminius doth in his book upon the 7. to the Romans that such as Senecae and Socrates were much enlightned did approve the law of God according to the inward man and had a kind of universall common grace I answer that this priviledg cannot be denyed to many among the Heathen that as Alchimists though they misse the end yet they finde many excellent things by the way So though they failed of the right end the glory of God yet they were not destitute of many excellent common gifts wherein though one did go farre beyond another as Seneca beyond Nero and so others yet as they say of sins they do all alike passe the rule of rectitute though some goe further beyond than others so were they al alike destitute of original Righteousnesse although some more elongated from it than others al are alike dead in sins though some as dead bodies more corrupted and putrified than others And if it be objected as it is by Arminius to what end then are Exhortations and Threatnings the propounding of Punishments and Rewards if it be not in our power to accept Grace refuse it as we wil. I answer that as the raine although it fal aswel upon Rockes and Heathes as upon Vallies and Fruitfull places yet no man asketh to what end is the first and latter raine So Exhortations Admonitions though they fal aswel upon the Reprobates and those that are desperately wicked as upon those that are docible and capable of better things it is to no lesse folly to aske to what end they are seeing as the raine so they are to many beneficial and useful So much for the first Corollary which serves to rectifie Judgements The next is for Practise If al grace be received then deferre not repentance for no repentance is accepted but what proceeds from a Sanctifying grace and that as you see is received that is given by God as he wil. It is not in him that willeth nor in him that runneth but he hath compassion on whom he wil have compassion and whom he wil he hardeneth Rom. 9. 15. As I said before the Spirit breatheth where and when it listeth Therefore we should as Millers and Mariners are wont to doe who take the Gale when it commeth because they know the winds are not at their command Suppose a man were to passe the Seas within 20 dais upon pain of death if the wind should blow the second day third day or fourth day no wise man would omit the opportunity because he knowes the winds are not in his power So if the spirit shal breath into our hearts good motions of turning to God unfainedly in our youth at 16. 17. or when ever it is the greatest wisedome in the world to take the opportunity and not to put it off who knoweth whether they wil be had againe or no How many thousand are now in Hel who thought to have repented and did not because they neglected those breathings of the Spirit where they were offered For there are certaine acceptable times after which God offers Grace no more happy he that knowes that day of his visitation and as our Saviour speaketh the things which belong to his Peace in that his day which Ierusalem did not which made Christ to weep over it and which Saul did not and the Jewes in Ieremiah's time did not when God forbad Ieremy to pray for them For as there were certaine times when the Angell moved the waters in the poole of Bethesda and he that then stepped in was healed so there are certaine acceptable times wherein God troubles the hearts of men by his spirit Happy is he who then steps into a good course that he may be healed to Salvation I say there are certaine times wherein God doth as it were thaw and soften the frozen hearts of men And it is wisedome then with the husband-man to put in the plough while the ground is soft for the heart in such a case is like iron in the furnace easily fashioned but stay till it be cold and it will not be wrought upon I beseech you therefore let us be exhorted to take the opportunity and not be like to those whom Isayah complaines of who like bulrâ—shes bow down their heads for a day while some stoâ—me of inward or outward trouble is upon them but when a faire Sun-shine day comes to dry it up againe lift up their heads as upright as ever before If a man would sit downe and call his thoughts together but for one half hour and consider this seriously
most unapt in a word that wherein we doe every day set our hearts streight before God in al things This is the very Life of Religion and in this we must be very frequent and fervent binding our selves with an inviolable resolution to keep a constant course in it but of this there is no doubt The next is Publique Prayer of which because it is more questioned and not received by all with that Reverence it should I wil adde a word or two of it and conclude That a set Forme of Prayer is Lawful much need not to be said the very newnesse of the contrary opinion is enough to shew the vanity and fâ—lâ—enesse of it It being contrary to the Judgment of approved Councells Learned Fathers and the continual Practise of the Church Tertullian who lived not much above an hundred yeares after the Apostles death saith in his Booke de Oratione Premissa Legitima ordinaria Oratione Ius est superstruendi Petitiones c which sheweth that they had some ordinary set allowed Prayers to which afterwards some were added at more Liberty In Origen's time who lived very neere Terâ—ullian's time It is evident that there were set Foâ—mes of Prayer â—sed in the Church for in his 11th Homily upon Ieremy he â—epeath and expoundeth some passages of them upon which â—ccasion Illâ—ricus saith Tunc temporis certas quasdâ—m formulas orationum sine dubio habuerunt Basil in his 63. Epistle saith that in his time there were Letanies used in the Neocesarean Churches and Ambrose in his time affirmeth Vsum Lae. taniarum ubique esse frequentem Constantine the Great prescribed a set Forme of Prayer to his Souldiers set downe by Eusebius in his fourth Booke And Calvin in his 83. Epistle to the Protector of England saith that he doth greatly allow a set Forme of Ecclesiasticall Prayers which the Ministers should be bound to observe But as I said before of the lawfulnesse there is little question That which is chiefely to be reprehended is of a secret disesteem of publique prayers By reason of which many neglect to come to them and they which doe doe it in a perfunctory and overly manner which is an extreame fault Better were it that men would come to this disjunction either it is lawfull to use them or not if not why doe they not wholly abstaine and if they be lawfull why doe they not use them constantly and in a reverent and holy manner One thing there is which if it were well considered would breed in the hearts of men another esteem of our publique prayers then there is And that is that besides the end of obteyning the things we want wherein yet publique prayer hath the promise there is another end in praying and 〈…〉 t is to worship God and to performe a service to him for proving of which there are two places of Scriâ—tuâ—e un-answerable Luke 2. 37. Hannah worshipped God by fasting and prayers the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wâ—iâ—h is the pâ—oâ—er word for worship Acts 13. 2. They ministred to the Lord and fasted the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the word Lituâ—gy is derived This me thinkes should breed in the hearts of men a reverend esteeme of this duty Besides how straight is that which is objected against the lawfulnesse of it as that the Spirit is sâ—inted when wee are feâ—tered with words appointed Answ. The freedome of the Spirit stands nâ—â— so â—uch in the extent of the words as the intensnesse 〈…〉 they are uttered Besides if this argu 〈…〉 swell against conceived prayer for if he 〈…〉 ger spirit then he that prayeth there is to 〈…〉 restraint Againe it is objected that we cannot pray for occasionall necessities Therefore we bind not only to a set forme but men may and ought to use besides private prayer wherein we may expresse our private accidentall and particular occasions And if they be more publique there are prayers before and after Sermon wheâ—e in the Minister is left at more liberty And if it be yet more generall belonging to the State or Church we adde it to the pâ—blike prayers as it is in the Gun-powder-treason times of War dearth c. But there needs not much be said to convince the judgement that which is chiefely to be desired is that they may be better observed and more esteemed especially seeing our publique prayers be holy and good and which should be a greater inducement the Church hath commanded them And if the Church be to be obeyed in indifferent things as it is much more in appointing of Gods owne Ordinances And if a set forme of prayer bee lawfull then the Lords Prayer must needes excell being dedicated by Christ himselfe and is therefore to bee more frequently used and withall Reverence both in minde and gesture Nor doth this want the practise and approbation of the Auncient it is Cyprians speech Quanto efficacius impertramus quod petimus Christi nominae si ipsius Oratione petamus And Saint Augustine Disce et retinete orationem Dominicam et inter omnes sanctos Consono ore proferatis Thus if we shal shew our selves affected as Receivers in using both publicke and private praier we shall find that successe which Iohn and the rest found who of his fulnesse received Grace for Grace FINIS Doctrine 1 What love is in generall How love shews it selfe The kindes of Love 3 4 1 The qualities of Love 2 3 2 What this love of the Lord Iesus is Esa. 9. Luke 〈◊〉 Iohn 3. 16. Rom. 8. 2 Cor. 1. 20. 2 Cor. 5. 3 Why they are worthy to be cursed that love not the Lord Iesus Marke â—0 1 Reason Psal. 2. Mat. 22. 2 3 5 Vse 1. It is a great sin not to love the Lord Iesus Ob. Sol. Signes of Love 1 2 3 4 5 Point Vse 2. Try whether what you do is out of love Notes of triall of this love of the Lord Christ. 1 2 Rev. 13. 3 Iohn 4. 1 Cor. 13. Acts 20 24. Col 1. 11. Acts 5. 4 Psal. 4. 2 Chron. 7. 14. Hos. 7. 14. 5 Ob. Sol. Ob. Sol. Ob. Sol. Ob Sol. Ob. Sol. Ob. Sol. 6 Ob. Sol. Ob. Sol. Acts 17. 9 10. Vse 3. To humble our selves for want of this love 1. The reasons wee have to love the Lord. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 2 4 5 6 7 8 Ephes. 3. 4. Vse To exhort us to love the Lord. The advantages which arise from the love of the Lord Iesus 4 5 Meanes to love the Lord. Mat. 18. 1 Ob. Sol. Quest. Answ. 1. 2 3 4 Ob. Answ. Coloss. 1. 8. John 14. 21. Ob. Sol. 3 Jerem. 2. 4 Esay 9. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 5. 2. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 1 Wherein grounded love doth stand 2 3 Ephes. 3. The object on whom our love must be set 2 3 Of the curse of those that love not the Lord Iesus Ob. Answ. Vse Ob. Answ. Ob. Answ. Doct. 1. Reas. 1. Vse 1. Object Answ. Vse 2. Vse 3. Vse 4. Doct. 2. 1 Ioh. 1. 8. Reas. 1. Reas. 2. Reas. 3. Vse 1. Vse 2. Vse 3. Doct. 3. Reas. 1. Reas. 2. Reas. 3. Vse 1. Object Answ. Quest. Answ. Motive 1. Object Solut. I say 55 9. Motive 2. 1 Tim. 1. 15. Motive 3. Motive 4. Motive 5. Motive 6. Motive 7. Motive 8. Object Answ. Vse Doct. 4. Reas. 1. Vse 1 Vse 2. What godlinesse is not What godlinesse is What is meant by the power of godlinesse Five differences betweene the forme and power of godlinesse Reasons why many men have but the forme Vse 1. 1 Cor. 1. 29. 30 Rev. 7. 12. Vse 2. Eph. 3. 13 〈◊〉 Ver. 20 21. Eph. 1. 19. Vse 3. Luk. 24. 49. How to get the power of godlinesse Vse 4. Five marks whereby to know whether wee have the power of godlinesse or no. John 15 2. Plin. Praefat Hist. Natural D. W. 2 Leaves in some places Gen. 3. 14. The fiâ—st parâ— 1. In regard of his person 2 〈◊〉 regard of his Offices 3. I◠〈…〉 d of his Râ—ghâ—â—ousâ—esse 4. In regard of his Effect 1. Reasons from Christ. 2. From our selves Quest. Answ. Vse 4. Simile Objecti Object Aâ—sw Object Answ. Corol. 2.