of the House of God and in bringing in their Powder and March to blow it up When those shall be admitted Stewards of Divine Mysteries who put Poyson into the meat of the Kings children the Times must needs be sad and perillous When illiteraâ—e Mechanicks shall be allow'd to be publick Preachers who shall confidently vent the grossest Errours for glorious Truths When those that publickly cast contempt upon the Call of the Ministry upon that Ordinance of God which is the onely Gospel-way for the Investment of fit persons with Ministerial Authoritie ORDINATION shall be suffer'd to usurp the Ministerial Office and impudently to challenge the Churches Dowry meerly so violating of her Chastity or if that faile for falsely accusing her to be be a Harlot When so wide a Gap shall be cut out by the Sword into this sacred Function that Popish Priests and Jesuites in a Disguise may enter in and have as much Countenance and Encouragement as the ablest Orthodox Minister of the Gospel When a Schismatick shall be the onely Chirurgion allow'd to heale the Churches Breaches and a Wolfe shall be set over the Flock of Christ and the Souls of men shall be committed to the charge of one of the chiefe Agents of Satan are not these Dayes of Danger and Distress perillous Times When multitudes of discordant opinions and Diversities of Religion or wayes of worship are tolerated by the Civil Magistrate in his Dominion the Church of Christ is turn'd into a Chaos of Confusion This indeed was a piece of the Pagan-Policy of the * Vid. Dio. Sicul. de Egypt Reg lib. 11. Egyptian Kings for the prevention of whatever Conspiracies might prove prejudicial to their Establishment in their Kingdome For with what Rigour soever they rul'd over the People subjected to their Scepter while they kept them at a Diâ—â—ance one from another by Diversities of Religion they judg'd there was lesse danger of their conspiring together or uniting their strength to cast off the Yoke and Burden laid upon them For still one Faction would be jealous of another and so while they were divided by different designes they could hardly be ever united in one Common Interest But it must needs go ill with the Church of Christ when such carnal and cursed Policies have place in a Christian Common-wealth Hereunto therefore we shall oppose what we finde in the learned and judicious Casuist Baldwin upon this Question Num consultum est Conscientiis saluti publicae plures quam unam in bene constituta Republica admittere Religionem †D. Baldwin de Cas Conse l. 2. c. 6. cas 3. Whether it be consistent with Peace of Conscience publick safety to admit of more then one Religion in a well-constituted Common-Wealth Having mention'd the Opinions and Judgement of some others in this matter he thus concludes Idcirco apud omnes in confesso est Magistratum illum graviter peccare in DEUM subditos qui Religiones varias quas praecavere potuisset in Republica voluntarie admittit recipit fovet aut absque ulla necessitate retinet Is enim nihil aliud facit quam quod confusam Dei ignorantiam Opinionem quam * Lib. 19. de Legibus Plato summam omnium rerum publicaâ—um Pestem appellavit introducit siquidem omnis humanae Societatis Fundamentum convellit qui Religioni est noxius Qua propter †Lib. 2. de Eunomia Tholosanus censuit Magistratum si adventitias Religiones admiserit tanquam Rei publicae eversorem clancularium Patriae Proditorem privandum esse Authoritate Dignitate gubernandi non tantum sed si Rex fuerit Regno ac Ditionibus suis quae in praedam Possessionem eorum veniant qui eas illa lue liberaverint idque per novam constitutionem Friderici Imperatoris fieri adserit It is therefore confessed on all Hands that that Magistrate does grievously sin against GOD and his Subjects who voluntarily admits receives cherishes or without any necessity retains divers Religions in the Common-Wealth which he might have made Provision against For he does no other then introduce a confused ignorance and opinion of God which Plato call'd the chiefest Plague of all Common-wealths forasmuch as he destroys the foundation of all humane society who is injurious to Religion Wherefore Tholosanus judged that if a Magistrate should admit of whatsoever Religions should arise he was proceeded against as an underminer of the Common-wealth and a privy traytor to his Countrey and so not only to be deprived of his Authority and Dignity of governing but also if he was a King of his Kingdome and Dominions which should become a prey and possession to them which should have freed them from such a plague and this he asserts to be done by a new constitution of the Emperour Frederick This resolve I shall leave to the censure of them that shall peruse it only this I shall say that I conceive upon a sufficient ground that an Authoritative Allowance and publick Protection of diversities of Opinion Practice about the Fundamentals of Doctrine and Worship in the same Religion is every whit as pernicious as the Toleration of different Religions For as in the liberty of different Religions People are in danger to be drawn off from the true Religion to a false so does the allowance of different opinions and practices about fundamentals tend to the utter subversion of the true Religion to the manifest and inevitable Ruine and Destruction of mens pretious and immortal soules The Magistratical Protection then of Errours in Religion and different ways of Worship swarving from the rule of the Word of God must needs speak the times perillous especially when this LIBERTINISME shall be establisht by LAW reckon'd amongst the just rights and Priviledges of the People of God and accounted a GLORIOUS LIBERTY When the Plague is thus far broke out amongst us we may all write upon our Doors LORD HAVE MERCY UPON US The third Case Misusing Gods Ministers VVHen men shall mock Gods messengers and abuse his Ambassadours the times are evil and perillous This is a sad Symptome of approaching judgements God is infinite in Patience but this is a sinne so highly provoking that God can bear no longer he cannot I may well say with Scripture-warrant with-hold his hand from punishing such a people For 't is the highest abuse of his richest Mercy and gracious condescention to the children of men Shall the Lord send his Messengers with messages of Love his Ambassadours with Embassies of Peace to a sinning a provoking People that deserve to be visited with Judgement and destroy'd in his Wrath and shall those vile sinners dare to affront and abuse them yea deal with them as Malefactors rather then the Lords Ministers must not this needs provoke the Lord to arme his Justice with vengeance against such a people and to punish them without Mercy in the execution of his sorest Judgements This was the sinne which
the Blood of souls at the Judgement Day Be this then my warrant for what I shall speak in the following Discourse upon this Subject For this Text Beloved Christians gives me warrant to tell you that it much concerns you all to know that in the last Dayes perillous Times shall come And if the Apostle John could say in that Age †1 John 2.18 Little Children It is the last Time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last Time much more may we of this Age upon whom as the Apostle spake of his Time * 1 Cor. 10.11 the Ends of the World are come say these are the last Dayes this is the last Time For if we consider the evils enumerated in the Context and cast our eyes upon this Generation shall we not say that this Prophecy in the Text looks full upon the present Age May we not with Hyperius apply this Prophetick Description of the Churches calamity to our present times Instruit amplissimam Malorum Congeriem quoddam Vitiorum Mare Quae omnia fi de ullis Temporibus à Christo nato dici potuerunt certè de nostro seculo multo aptissimè verissiméque dici posse velimus nolimus fateri debemus Imò vereor nè omnia feculi nostri Mala ab Apostolo hic non sint satis enumerata Adeo ferrea haec aetas nostra omnes aetates malitiâ videtur superare †Andreas Hyperius in 2 Tim. 3 1 2 c. The Apostle sayes he presents us with a mighty Mass of Evils and sets before us as it were a Sea of Vices All which if they might be said of any Times since the Birth of Christ we must needs confesse whether we will or no may with much more truth and fitnesse be spoken of this our Age. Nay I fear that all the Evils of our Age are not here fully enumerated by the Apostle so far doth this Iron Age wherein we live seem to exceed in Wickednesse all other Ages And therefore it must needs very nearly concern us to take notice of and to prepare our selves for the perillous Times which are prophecy'd of in the New Testament and particularly in this present Text of Scripture This know also that in the last Dayes perillous Times shall come It will be well worth our Time and Pains therefore to make a serious enquiry into these two things viz. 1. What the Perillous Times are pointed at in this Prediction 2. How Pious Persons ought to demeane themselves in these perillous Times In the former of these we shall fitly exhibit what may be further requisite for the Explication and in the latter present you with the Application of this Text as to that which is the main Scope and principal Import of it The First Enquiry What the Perillous Times are pointed at in this Prediction FOr the further clearing up of this Prophecy that it may become more useful to the People of God it is necessary that we should make a serious enquiry into these Perillous Times here spoken of And for the clearing of this we shall branch this General Enquiry into three Parts by a more Particular Enquiry into three things sc 1. How these Times may be known 2. Why these Times are so Perillous 3. What is the peril of these Times The first Question Quest. 1. How may these Times be known Answ It is indeed very necessary and useful for us to know when these perillous Times are come upon us that we may be both more watchful against the Danger and careful of the Duty at such Times in a special manner incumbent on us No dangers are so great as theirs that neither see nor perceive their Dangers Great is the danger of the Seaman when his ship hath sprung an unperceived Leak Great is the Danger of that Souldier who walks securely in that path on either side whereof his Enemies lie in Ambush Great is the Danger of that man who is fast-asleep while the House is all on Fire over his Head Great is the danger of those who live in Perillous Times without suspition of Danger Woe be to them who shall be surpriz'd by the Judgements of God arising as it were out of Ambush against them It s very necessary therefore for all Christians to consider whether the Dayes wherein they live are the Perillous Times whereof they are fore-warn'd in the Prophecies of the holy Scriptures or not Now we may know when these perillous Times are come by considering the Charaâ—ters of men and the State of things as represented by the holy Ghost in the Word of God where such perillous Times are either described or predicted For the Times are denomâ—nated from the men that live in them and the State of things as manag'd by such men Pernicious men make perill us Times When the Times abound with men of pernicious Properties Principles and Practises and these have Power to order the State of things according to their own pleasure the Times must needs be perillous Thus the Apostle here foretelling perillous Times gives us the Characters of those Persons who by their pernicious Practises should make the times thus perillous And therefore for as much as this cannot but contribute very much to the clearing up of the matter in question before we proceed any further we shall make a particular survey of the several Characters of these dangerous Persons describ'd in the Context The CHARACTERS of the Persons that make the Times Perillous THese Pernicious Persons that should make the Times so perillous are describ'd by these twenty Marks Properties or Characters following viz. The first Character They are such as are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatus Amor sui 1. Lovers of their own selves Now self-self-love is a sinful Excesse in a mans Love of himself A man both by the Law of God and Nature is not onely allow'd but bound to love himself Neither is that Proverbial saying justly lyable to Exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man is a friend to himselfe Insomuch as in the Divine Law a mans Love of himselfe is made the Rule of his Love to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt love thy Neighbour as thy self * Mat. 22.39 But this Self-love which is sinful is such an Excessive Love to ones self as swallows up with Pharaohs leane kine both Love to ones Neighbour and that Divine Love which is the summe of the first and great Commandment †Mat. 22.37 the Love of God And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talis est qui se ita amat ut reliquos prae se contemnat in omnibus sui laudem quaerit Sic hypocritae in Religione seipsos quaerunt h. e. Dignitatem Laudem Pompam similia quae nocens est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aretius in loc A self-lover is such
7. Vnthankfull Such as never acknowledg any benefits These are such as make no acknowledgement of their greatest Obligations to God or Man Who are the living Sepulchres of Gods Blessings and Mans Benefits Such as disdainfully trample upon those staires by which they rise and ascend to their Greatness Of such David complains * Psal 41.9 Yea mine own familiar friend in whom I trusted which did eat of my Bread hath lift up his heele against me Such are like that Fowle which bites off the Head of the Dam that feeds it Thus the frozen Serpent hisses and stings him that cherishes and fosters it in his Bosome Ingratitude is a devouring Monster which though continually fed is nothing the fatter Such is the †Heb. 6.7 8. Ground which drinks in the Raine but brings forth nothing but Briars and Thorns This is near to Cursing and its End is to be burnt Ingratum si dixeris omnia dixeris Ingratitude is a comprehensive sin a complicated evil a brief Abridgement and Compendium of all Vices The Eighth Character 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scelesti * Vetus Interpr Impuri i. e. quibus nullum jus est nec fas †Beza in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tum de moribus tum de dogmatibus Doctrinae potest intelligi * Aret. in loc 8. Unholy Wicked men Impure Persons such whose Lusts are their Laws otherwise making no reckoning of Right or Wrong The word here used notes that which varies from the Divine Standard that holy Law which is the Rule and Measure of that which is Right and Good whether it be in opinion or Practice And indeed when the minde is corrupted by Erroneous Opinions we cannot expect a Conformity in the Life to the Rules of Holiness It denotes such as having quench't every spark of Goodnâ—sse and banish't every motion of Godlinesse have given themselves over to all Licentiousnesse and Lasciviousnesse †Jude v. 4 8. to commit all manner of wickedness and uncleanness with Greedinesse * Ephes 4.19 Such who though they put a tincture of Holinesse upon their Actions have no Truth of Grace in their Hearts Who draw not the Lines of their Lives by the golden Rule of Gods Law nor centre their thoughts in his Glory The ninth Character 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Affectus seu Amor Naturalis qualis est Parentum erga Liberos Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen Patris apud Hebraeos fit ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit q. Benevolus dictus a propensâ erga liberos Voluntate †Buxt et alii 9. Without natural Affection The Word denotes the want of such a Natural affection or love as is in the hearts of Natural Parents towards their Children Hence we esteem and call such Parents as love not their children Unnatural Parents Such are like to the Ostrich of which it is said * Job 39.16 She is hardned against her young ones as though they were not hers But can this Hardnesse be found in the Hearts of the Sonnes and Daughters of Adam Can a woman forget her sucking child that she should not have Compassion on the son of her womb Yea they may forget †Isa 49.15 This want of Natural Affection is the punishment of Vnnatural Lusts * Rom. 1.26 27 31. The Bruit-beasts by natural Instinct are very tender over their young Sinne not onely degrades Man to a Beast as drunkennesse but makes him worse then a Bruit for Unnaturalnesse Such sinners despise Grace strangle Nature and destroy their own souls The tenth Character 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nescii Foederis †Beza sine Pace * Vetus Foedifragi †Castalio Irreconciliabiles * Scultetus Ab α privitivâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libo sacrifico 10. Truce-breakers Covenant-breakers such as are altogether regardlesse of Oaths and Covenants or who being once provok't and become Enemies are Implacable Irreconcilable For the Word is taken from the use of Sacrifices Now Sacrifices were used by the Heathens to pacifie as they thought an angry Deity Hence it signifies as some render it Implacable So a cruel and continual War which admits of no Truce they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Sic. Demosth Aeschin An irreconcilable VVarre And Sacrifices also were used in making of Truces and for the confirmation of Covenants Hence it signifies Truce-breakers and Covenant-breakers The Persons therefore here describ'd are such as are furious and implacable when provok't false and perfidious when engag'd though by the most sacred Oaths and Covenants Such in whom there is no truth or trust who of feigned Friends pretended Lovers will soon become real Foes professed Enemies The eleventh Character 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calumniatores †Beza Graecis Philosophis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod cum Satan propriè possit faciat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis rectè dictus est * Aret. in loc 11. False-Accusers Slanderers Calumniators Make-bates Devils as the Greek word imports And with the Greekes it signifies such a one as by raising slanderous reports and false accusations cannot onely set men at a distance from and at variance with one another but also which is the Property of the Devil and from hence amongst them he hath his Name can by this means make very friends to become deadly Enemies These are the nearest kinsmen to the Prince of darknesse who is stil'd †Rev. 12.20 the Accuser of the Brethrâ—n Calumny is one of the Master-Engines of the Devils Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trajâ—ciendo nomen habet Slander hath its Name in Greek from thrusting thorough Slanders are those * Ps 120.3 sharp Arrows of the Mighty which are discharg'd against the white of Innocency those deadly Darts with which dipt in the Poyson of malice and revenge Wicked men transfix the Names and sometimes the hearts of the Saints Of such doth holy David complain †Psal 35.11 12. False-witnesses did rise up they laid to my charge things that I knew not They rewarded me evil for good to the spoiling of my soul By * Mat. 26.59 60 61. such was our Saviours Name crucified before his Body This is a kinde of †Matth. 5.11 Persecution of the tongue under which the Saints have suffer'd in all Ages Such are they who first take away a mans good Name by a false Accusation and then his life by an unjust sentence Just thus they dealt with Christ and then no wonder though Satans Agents practise the same Devilish Policy upon the best of Christians These are indeed as the Word imports Devils incarnate who cannot taste so much sweetness in any thing as in Innocent Blood The Greeks use the Word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote Persons that are extreamly Impâ—ous and even
Divine well observes brought in the Graecians the Divisions amongst the Graecians brought in Philip The Divisions of the Assyrian Mona 〈◊〉 bâ—â—ught in the Persian of the Persian 〈…〉 Macedonian of the Macedonian 〈◊〉 the Roman of the Roman brought in the Turk Lastly sayes he the Divisions amâ—â—g the Britans of this Nation brought in fiâ—st the Saxons then the Danes and last of all the Normans and who shall come next invited by our Civil Distractions God knows Our Saviour whose Testimony is truth it self plainly tells us †Mark 3.24 25. If a Kingdome be divided against it self that Kingdome cannot stand And if a House be divided against it selfe that House cannot stand Does not nature it self teach as much Is it not a Divine Harmony which hath tun'd the world into such a beautiful Frame and makes the Sun Moon and Stars keep such a regular Dance Are not Kingdoms Cities Houses then most happy when they do not by the noise of their tumults deprive themselves of the sweet pleasure of this Heavenly Musick When PEACE that Bird of Paradise sits and sings in the Land do not we presently see a flowry Spring of all desirable earthly Felicities And when by our kinde usage we invite her to our Bosomes does she not presently still our tumultuous Thoughts put our affections into a delicious Dance and heighten our hearts gladnesse to a kinde of ravishment and sweet excesse by her Angellick Notes yea does she not tune all our Voices to sing in Consort this short and sweet Ditty Nulla salus BELLO PACEM te poscimus omnes * Aen. 11. No safety lies in War For PEACE we all declare Or rather that which the Angels sang at the Birth of the Prince of Peace when the Temple of Janus was shut and Wars were all husht in the World †Cuncta atque continua totius generis Humani aut Pax fuit aut Pactio Flor. Hist l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to God in the highest and on earth PEACE good Will towards men * Luk. 2.14 Welcome dear Peace come from the Bosome of Heaven to poure Balsome into our bleeding Wounds and heal our cruel Contentions on Earth And well may PEACE be welcome to us For sayes the Orator Nomen PACIS dulce est ipsa res salutaris PAX est tranquilla libertas Nam nec privatos focos nec publicas Leges nec Libertatis Jura chata habere potest quem Discordia quem caedes Civium quem Bellum civile delectat eumque ex numero hominum ejiciendum ex finibus humanae Naturae exterminandum puto †Cic. in Philip. The very Name of PEACE drops sweetnesse and the Thing it selfe is Health Safety Happinesse PEACE is a Tranquility in the Fruition of Liberty And therefore he neither tenders the welfare of his private Family nor the publick interests of Lawes or Liberties who delights in Discords the slaughter of Citizens and Civil War and therefore sayes he I think him fit to be banisht the Bounds of Humane Nature and not to be reckon'd in the number of men Surely if sacred HARMONY should lay aside her Harp by which she composes so many discordant Natures into an amiable and well-agreeing Order the whole Creation would presently fall into a fiery Contention and so all the Beauties of this rare Building would be stain'd with the Blood of the warring Creatures until the whole Fabrick weaken'd and wasted with these Flames and Wars would suddenly sink down into the first Chaos of Confusion And if once DISCORD should draw her sword and with her Forces and Followers Wrath Cruelty Revenge Malice Murders Massacres Fears Fury Horrour and the rest of her ragged regiment march forth into the world to warre against miserable mankinde and if once according to her wonted successe in all her warres she should come to dominere over Kingdomes Cities Families they would soon become so many miserable Maps of Confusion and Stages of Blood HAPPINES would presently take Wing and flie from them when once DISCORD should come to reigne amongst them Neque enim Civitas in Seditione potest esse beata nec in Discordia Dominorum Dominus * Cicer. l. 1 de fin Bon. Mal. For no City can be Happy that is the Seat of Sedition nor will Happinesse dwell in that House which is the habitation of Strife the very Governours whereof are under the Dominion of Discord When therefore Peace Love Unity departs from a Nation or Church and Strife Hatred Division succeeds in the the room and regency thereof that people must needs have experience of perillous times For surely when we see in the same Land Church against Church Altar against Altar Pulpit against Pulpit People against People it s a sad Symptome of the Ruine and Destruction of that Land For Division brings Confusion and Confusion brings Destruction And when the Sheep turne head and strike at one another it 's a sign a storme is at hand †Plin. Nat. Hist l. 11. c. 17. They that are thus wanton while the windes are still will finde their state woful when the storme is come For Discordiarum fraternarum horrendi evenâ—us fratres ipsos stirâ—emque suam domos regna funda everterunt * Livy dec 1. l. 3. Discords amongst Brethren have produced dreadful effects hereby have they destroy'd themselves and their Families both Root and Branch yea Houses Kingdomes Foundations have been overturned by them Thus terrible are the stormes of Civil Dissentions which break forth upon a Church or Nation when once the sacred bands of brotherly love wherewith they were bound up and held under Restraint are broken God whose holy and gracious Presence makes his Church happy and glorious is a God of Peace and Love and he requires all his children to live together in Love and Peace that he may dwell amongst them So sayes the Apostle to the Corinthians †2 Cor. 13 11 Be perfect be of good comfort be of one Minde live in Peace and the God of Love and Peace shall be with you But when the People of God do by their continual Jarrings banish these excellent Virtues which as Doves when they heare a noise fly out of their House they provoke God to depart from them and by his Departure at once to despoyle them of all Happinesse When the Bees fight in the Hive the King flies away and leaves them after which as Naturalists observe they never prosper If for the Contentions of Christians Christ should forsake his Church we must needs be in a most miserable condition Thus we see how sad the state of a Church or Nation is which is shaken and shatter'd with Civil Dissentions But the state of such a divided people is yet more sad when the enemies seeing them thus weaken'd by Division do strengthen themselves against them by Confederacy and combination For as that great Historian observes Per Discordias Civiles externi tollunt
am helped therefore my heart greatly rejoiceth and with my song will I praise him Quest But how may I clear my Interest in God Answer By these Evidences 1. Faith in Him 2. Love to Him 3. Conformity to his Wil revealed in his Word Faith unites the soul to God Union is the very Foundation of Interest and so a sufficient Evidence thereof Faith interests the soul in the Covenant of Grace and the †Mar. 16.16 Salvation therein promist Now 't is by vertue of the Covenant of Grace the soul comes to have an Interest in God The discovery therefore of the Grace of Faith is a sufficient Evidence of the souls Covenant-Interest in God Faith unites the soul to Christ Who dwels in the heart by Faith †Eph. 3.17 Now it is in and through Christ that Believers have an Interest in God Hence is the life of a Believer said to be hid with Christ in God * Col. 3.3 He then that is by Faith united to Christ is thereby interessed in God And as Faith is the Band of our Mystical so is Love the Band of our Moral Union with God and so it likewise evidences the souls Interest in Him Our Love to God springs from Gods Love to us For we love Him because he first loved us †Joh. 4.19 Now who are they that have an Interest in God but they that are beloved by him Now it s the Nature of both these Graces Faith and Love to work the soul wherein they are seated to a Conformity to the person upon which they are acted The Eye of Faith beholding the Beauty of Holiness in the Face of God transforms the soul into the same Image So the Apostle speaking of the Glory and Efficacy of the Evangelical Administration thus expresses himself †2 Cor. 3.18 For we all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. So likewise Love assimilates the person loving to the person beloved When Mettal is melted it bears the figure of the Mould into which it is cast Indeed in God the immutable Pattern of all Perfections Love is of a more transcendent Nature and Efficacy in all its operations God by loving us assimilates us to himself but we by loving God are assimilated to him For this Assimilating motion of Love springs from the Quickering Motive thereof which gives Life Vigour and Activity to Love Now the Motive of our Love to God is in him but the Motive of Gods Love to us is not in us but in himself 'T is a Flower that springs from the Root of free Grace But now this Conformity to God in the Beauty of Holiness being produc'd by the Efficacy of these excellent Graces Faith and Love must needs evidence the souls Interest in God 'T is Grace flowing from God to the soul which raises the soul up to a Conformity to God and his Will revealed in his Holy Word And Communication of Grace speaks the souls Interest in God If the Branch flourish by Virtue of sap derived from the Stock it is certainly ingraffed thereinto Now doth your soul rest upon God in a way of Believing Doth your Heart go out after God in a way of loving Do you express a Conformity to God and his Will revealed in his Word in a way of Holy Living Doth your Faith work by Love Doth your Love produce Likeness Doth this Likeness nourish your Love Doth this Love strengthen your Faith Do yon find your soul to move towards God by Faith and Love and to press after Conformity to God in Holiness of Heart and Life Then have you good and sure Evidences of your Interest in God The second Work ACT all the Powers of your soul upon God Let your Understanding eye him in his glorious Excellencies and All-sufficiency as infinite in Wisdom Power Goodness and Truth Let your Will choose him as the chiefest good and your highest Happiness and rest in him as your only Satisfaction and Security Let your Affections with full tide carry your soul to him as your only Rock and Refuge Let your Love be to him your Desires after him and your Delight in Him above all things in the world Stir up your self also to the lively Exercise of your most excellent Graces whereby your soul may be lifted up above Difficulties and dangers in the world and much advanc't and advantag'd in its nearest Approaches and Approximations to God Set your Faith Hope Trust on work Act your Faith on his Promise your Hope in his Mercy your Trust in his Power So shall you be ever near unto God as a Child under his Fathers Arm a Favorite in his Princes Bosom There is a sort of * Echini Fishes called by Cassiodore for their delicate Temper and curious Colour Croceae Deliciae divitis Maris The Saffron-colour'd Delights of the rich Sea These when a Storm arises gather to themselves little stones the same thing have some observed of the Bees to poise themselves in swimming thorough the boysterous waves as the Bees in flying thorough the blustering Winâ—s and so they make to some Rock as the Bees to their Hâ—ve as their Refuge from the tempestuous Fury of the sea So Believers who are Mundi Divitiae Deliciae Christi The Riches of the World and the Delights of Christ when any Storm or Tempest arises in the Church or State gathering to themselves the Pearls of Gospel-Promises to keep them in an even Poize in Perillous Times that they may not be driven away with every †Eph. 4.14 Wind of Doctrine nor discomposed by every Wave * Luk. 6.48 of Temptation should speedily make to Christ as a Hive of sweetness and a Rock of Strength for their Security and Peace Now this Application to him is made by the Believing souls Acting of Faith upon him in time of Trouble And thus must the Saints act the Powers of their souls upon God if they would be interessed in that Protection which pertains to the Saints by Divine Promise Sanctifie the Lord of Hosts Himself saith the Prophet †Isa 8.13 14 and let him be your Fear and let him be your Dread and he shall be for a Sanctuary Now what is it to sanctifie the Lord in our Hearts as the Apostle expresses it * 1 Pet. 3.15 but to present his glorious Excellencies and Perfections his infinite Power and Greatness before the view of our souls and to stir up our selves to those Actings which carry in them a suitableness and correspondency to such manifestations of God to us And what is this but to act all the powers of our souls upon him as a God who for his greatness is worthy to be feared and adored for his goodness is to be loved and desired for his Wisedome Mercy Power and Truth is to be trusted in and submitted to in all Things Now he
according to the Tenour of the Covenant of Grace Ye shall be my people and I will be your God †Jer. 30 2â— Does thy heart say Amen to this Covenant-promise Be it so Lord Wilt thou give thy self unto me Wilt thou indeed be my God Then will I be thine and onely thine for ever Behold here am I O Lord do what thou wilt with me for to thee do I give my self body and soul for ever Canst thou indeed say thus Then is God thine Heaven is thine Speak What sayest thou to this This I can truly say If these things be so the Lord is surely my God For I do freely with my whole heart and soul give my self wholly unto him I desire in all things to be obedient to his will I would not willingly for the gain of the whole world do any thing that might offend or dishonour him I desire that he would enable me more and more by his Grace to serve him For I desire not to live a day longer then I may live to his Glory And I am not onely willing to take him for my onely happinesse and freely to leave all the sweetest and dearest Comforts I have in this world for the enjoyment of him but I should look upon it as the ground of my highest joy and of everlasting thankfulness that though he should take away all from me he would yet be pleased to give himself unto me to be my God and * Gen. 15.1 exceeding great reward Thanks be unto God for his unspeakable gift †2 Cor. 9 15. If thou canst indeed speak thus Happy art thou God is thine and thou art his and shalt be happy in him and with him for ever in Heaven Blessed be the Name of the Lord who hath magnifi'd his Mercie to me and hath had compassion on me the chiefest of sinners the least of Saints I am willing upon this ground of the New Covenant to believe his Love to look up to him as my God But how may I know that Christ is mine Why If God be thine Christ is thine also If he have given thee himself to be thy God he hath given thee his Sonne to be thy Saviour 'T is in Christ that he is thy God The Covenant of Grace wherein God becomes thy God is founded in Christ his Mediation and Satisfaction And Christ in all his * Col. 1.19 Fulnesse of Grace and Glory is that great †Joh. 4.10 GIFT OF GOD which is promised in the Covenant of Grace Now then if God be thine and thou art his according to the Tenour of the New Covenant he hath given his Sonne unto thee as a Jewel from his bosome for a pledge of his glorious everlasting love and hath given thee to his Son as a part of his richest Treasure in the World to redeeme sanctifie and save Thee And if Christ be thine and thou art his Heaven the Inheritance which he hath purchast for Believers with his blood is thine also For thus hath he said * Joh. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World Moreover further to cleare it up to thy soul that Christ is thine let me ask thee Hath God ever shew'd thee what a poor lost undone Creature thou art in thy self by reason of thy sinnes Hath he made known to thee the Fulnesse and All-sufficiency of Christ with thy absolute necessity of him to justifie sanctifie and save thee or thou must perish forever Hast thou in the Glasse of the Law seen thy own Deformity and the incomparable Beauty of Christ in the Glasse of the Gospel Hast thou seen thy own †Rev. 3.17 18. Nakednesse and apprehended thy need of the Righteousnesse of Christ as glorious clothing for thy naked soul Hast thou been made sensible of thy * Mat. 5.3 spiritual poverty and have the †Eph. 3.8 unsearchable riches of Christ been unfolded before thee in the Gospel How have these things wrought upon thy heart Hast thou felt thy heart stirred within thee hereupon Hast thou felt God * Joh. 6.44 drawing thy heart out in desires and longings after Christ Hast thou been made willing to take Christ upon his own termes to be thy Soveraigne as well as thy Saviour To rule over thee as well as to save thee To save thee from thy lusts and †Mat. 1.21 sinnes as well as to save thee from Wrath and Hell Hast thou beene made willing to take his †Yoke upon thee * Mat. 11.29 30. and to bear his Burden Hath Christ beene welcome to thee when he hath come with his †Luk. 9.23 Crosse to lay it upon thee as well as when he hath come with his Cordials to refresh and comfort thee Speak seriously canst thou account thy self more happy in the presence of Christ in Prisons and Perecutions then in the midst of all worldly Pleasures and Prosperities without him Tell me truly if thou mightest certainly have thy wish and desire granted what wouldst thou wish for whom wouldst thou desire Ah None but Christ None but Christ What doest thou trust to on whom dost thou rest for salvation On thy own righteousnesse in thy own strength Oh no None but Christ None but Christ Art thou indeed Vile in thine own eyes and are all things in the World but vile in thy esteeme in comparison of Christ And is Christ above all things unto thee exceeding precious Truly if I know mine own heart I esteeme all the Riches of the world to be but * Phil. 4.8 losse and dung in comparison of the excellency of the knowledge of Christ Jesus my Lord. Well then thou art a Believer For unto them onely that believe is Christ precious †1 Pet. 2.7 And if thou art a Believer thou shalt certainly be saved thou shalt surely one day behold thy Saviour in Heaven and there live in the fruition of his glorious Loves unto all Eternity * Joh. 3.16 For God so loved the World that he gave his onely begotten Sonne that whosoever believeth in him should not perish but have Everlasting Life Now what sayst thou poore soule How does thy Heart eccho to these Questions Why through the Grace of God this I can say It hath plâ—â—â—ed the Lord so far to discover the emptynesse of self and sinfulness of sin unto me that sometimes when I look down upon my self I †Eze. 36 â—1 loath and * Job 42.6 abhor my self and cannot but wonder that ever the Lord should vouchsafe to look upon me and love me Yea I wonder he hath not thrown me into Hell And when the Lord first revealed Christ Jesus to me in his Gospel in his All-sufficiency and Readinesse to save me it even ovâ—rcame my Heart and my thoughts and reasonings were such as these Oh good