1 John 4. 19. We love him because he loved us first Love is like an eccho it returneth what it receiveth 't is a reflex a reverberation or a casting back of Gods beam and flame upon himself The cold wall sendeth back no reflex of heat till the Sun shine upon it and warm it first so neither do we love God till the Soul be first filled with a sense of his Love And as rays in their relection are more faint and cold so our love to God is much weaker then Gods love to us Valdesso saith God loveth the lowest Saint more then the highest Angel loveth God Once more The more direct the stroke and beam is upon the wall or any other solid body the stronger always is the reflection so the more sense we have of the love of God the stronger is our love to him 2. The next Cause of Love is the grace of God there is not only an apprehension of Love but the force of the Spirit goeth along with it Our thoughts our discourses upon the love of God to us in Christ nay our sense and feeling of it is not enough to beget this grace in us Love is a pure flame that must be kindled from above as the Vestal fire by a Sun-beam 1 John 4. 7. Love is of God that is of a celestial or heavenly original There is in the Soul naturally an hatred of God and a proneness to mingle with present comforts which can only be cured by the Spirit of grace Our naked apprehensions will not break the force of natural enmity and 't is God that must circumcise and pare away the foreskin of the heart before we can love him Deut. 30. 6. There is a natural proneness to dote upon the creature and hate the Creator Base creatures neglect God and pollute themselves with one another and there is no help for it till the heart be over-powered by grace Thus for the Causes of Love The Object of Love is God himself not meerly as considered in himself for so he is terrible to the creature but as God in Christ for so he will be known and respected by us in the Gospel and so we have the highest engagement to love him not only upon the respects of Nature as our Creator but of Grace as our God and Father in Christ Now God is the supream Object of Love and other things are loved for Gods sake because of that of God which we find in them as his Word which is the Copy of his Holiness his engraven Image as the Coyn beareth the image of the Prince so 't is said Psal 119. 47. I will delight my self in thy Commandments which I have loved And then his Saints which are his living Image as children resemble their father so 't is said Psal 16. 3. To the Saints and to the excellent of the Earth in whom is my delight And then other men because of his Command 1 Pet. 1. 5. Add to brotherly-kindness love So his creatures because in them we enjoy God the effects of his Bounty But chiefly his Ordinances as they exhibit more of God then the creatures can So that Love respects God and other things for Gods sake Again In the Description I take notice of the essence or formal nature of it and call it the return of a gracious and holy affection to God Love is carryed out to its Object two ways by desire and delight Our necessity and need of God is the ground of desire and our propriety and interest is the ground of delight Desires are the feet of love by which it runneth after its Object and delight is the rest and contentment of the Soul in the enjoyment of it Because of our imperfect fruition in this life Love bewrayeth it self by desires mostly or pursuing after God See Psal 63. 8. My heart followeth hard after thee It noteth those sallies and earnest egressions of Soul after the Lord that we may have more communion and fellowship with him In short the radical if I may so speak and principal disposition of Love is a desire of Vnion for all other effects of love flow from it This is that makes the Soul to prize the Ordinances because God is to be enjoyed there and these are means of communion with him Psal 26. 8. I have loved the place where thine honour dwelleth This maketh sin terrible because it separateth from God Isai 59. 2. This maketh Heaven amiable the fairest part of our portion in Heaven is a closer and nearer communion with Christ Phil. 1. 23. This maketh the day of Judgment sweet for then we shall meet with our Beloved in the ayr 2 Tim. 4. 18. In short this maketh the Soul to take such contentment in thinking of God and speaking of God 't is the feast of the Soul My meditation of him shall be sweet Psal 104. 34. Their Souls cannot have a greater solace then to think what a God they have in Christ Having in some manner described the Love of God let me use some Arguments to press you to it First God hath commanded it The sum of the Law is Love When the Scribe came to Christ Mat. 22. 36. Master which is the great Commandment in the Law Jesus said unto him Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy might Mark this is the first and great Commandment to love God 'T is not a sour Command but sweet and profitable God might have burdened us with other manner of Precepts considering his absolute right to offer our children in sacrifice to mangle our flesh with whips and scourges but these are cruelties proper to the Devils worship The Lord is a gentle Master and only desireth the love of his servants we have cause to thank him for such a gracious Precept If he should require us not to love him this were Hell it self that is the Hell of Hell that they which are there do not love God 'T is our priviledg as much as our duty God loveth all his creatures but hath commanded none to love him again but man and Angels so that it is the great priviledg of the Saints to love God It had been a great favour if God had given us leave to love him as it would be a great favour if a King should give leave to one of his meanest Subjects to have the key of his privy Chamber to come to him and visit him and be familiar with him when he pleaseth how would this be talked of in the world yet this is not so wonderful since the King and the Peasant are both men in their natural being they are equal though in their civil distinction and condition of life there be a difference But what a favour is this that he who is the King of Kings and Lord of Lords doth not only permit his creature made by his own hands to come to him and love him and deal with him when
he pleaseth but hath expresly commanded it nay this is the great Commandment Certainly God is very desirous of our love when he layeth such an obligation upon us Was there ever such a Master that made this to be his servants chiefest duty that they should love him Again I observe in Gods Command that the Precept runneth thus Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might The Lord would not lose one grain of the creatures love Surely he valued it when he is so sollicitous about it If we should see a wise man careful to preserve the reliques of what we counted a neglected weed it would make us think there were somewhat in it We lavish away our love upon trifles and God prizeth every grain of it you see he speaketh as if he would not lose one dust of love all thy soul all thy heart and all thy might When he biddeth us love our neighbor he sets limits to it Thou shalt love thy neighbor as thy self but when he biddeth us love God he requireth all the heart The only measure is to love him without measure The next place that I shall take notice of where the Precept is recorded is Deut. 10. 12. And now Israel what doth the Lord require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord with all thy heart and with all thy soul God doth not require of us things without the sphere of duty that we should go into the depths of the Sea toss mountains in the ayr pluck the stars from Heaven c. these things lie out of the power of man He doth not require of us barbarous austerities to offer our first-born to lance our selves to mangle our flesh with whips and scourges He doth not require of us absolutely such things which some men can and ought to perform not such a measure of alms what then would become of the poor not such a degree of wisdom and learning what then would become of the simple and unlearned But O Israel what hath the Lord required of thee but that thou shouldst love the Lord thy God A duty to be performed by poor and rich learned and unlearned what ever their estate and condition be they may all love God There are many in Heaven that never were in a condition to give but to receive that were never learned and skilled in sciences but none that never loved God Secondly God hath deserved love Let us a little take notice of Gods love to us He beginneth and loveth us that we may love him again 1 John 4. 19. If God should hate us we were bound to love him because of his excellency and because of our duty and obligation as we are creatures how much more when God hath loved us and bestowed so many benefits upon us Love is an affection which God will have repayed in kind When he chideth us he doth not expect that we should chide him again when he judgeth us we must not judg him again in these things the creature is not to retaliate 'T is true we do it too often but still to our â—oss and blame But now when he loveth us he willeth us to love him again he loveth us for no other cause but that he may be loved Love must be payd in kind As water is cast into a Pump when the springs lie low to bring up more water so God sheddeth abroad his love into our hearts that our love may rise up to him again by way of gratitude and recompence Now in the Love of God we may take notice of the 1. Properties and of it 2. Effects of it First For the Properties of Gods Love consider 1. The Ancientness of it Psal 103. 17. From everlasting to everlasting c. With reverence we may speak ever since God was God he was our God You may track his Love from one Eternity to another Before the world was he loved us and when the world is no more he loveth us still His Love began in eternal purposes of Grace and it endeth in our eternal possession of Glory 'T is not a thing of yesterday he is our ancient Friend He loved us not only before we were lovely but before we were at all We adjourn and put off our love of God to old age and thrust it into a narrow corner When we have wasted and spent our strength in the world we dream of a devout retirement But the Lord thinketh he could never love us early enough From everlasting to everlasting c. We receive the fruits and effects of Love in time but all cometh out of Gods ancient and eternal Love this grace was provided for us before we were born Yea look upon Gods Love in time how merciful was God to us before we could shew the least sign of thankefulness to him He loved us a long time before ever we had a thought of him In infancy we could not so much as know that he loved us When we came to years of discretion we knew how to offend him before we knew how to love and serve him How many are there of whom it may be said God is not in all their thoughts and yet all this while God hath thoughts of peace and blessing towards them 2. Consider the Freeness of Gods Love The value of all benefits ariseth from the necessity of him that receiveth and the good-will of him that giveth God wanted not us our love is no benefit to him but we wanted him we are undone without him yet he hath more delight in pardoning then we in salvation and he is more ready to give then we to ask He often calleth upon us to call upon him as if he were afraid we would not ask or not enough or not soon enough or not often enough A man would think that our wants should be importunate enough to put us upon requests and that we needed not enforcements to prayer yet you see God doth not only prevent the request but make the prayer and stirreth us up to utter it But we are not only needy creatures but guilty creatures and that God should love us When we were in our blood and filthiness 't was a time of loves Ezek. 16. 7. This is the great Miracle of divine Love that a time of loathing is a time of loves And we will wonder at it more if we consider the active and endless hatred of his Holiness against sin and therefore why not against sinners The holiness of his Nature and Essence sets him against them and natural antipathies and aversations can never be reconciled as a Man can never be brought to delight in a Toad or a Lamb in a Wolf And consider again his infinite Wisdom We may love that which is not lovely because we are often blinded by inordinate affection but now Gods Love is not blind
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
affection corrupted and renewed the Schoolmen dispute whether there be any thing a man doth that had not its first rise from love 't is love maketh us angry and 't is love maketh us hate and love maketh us grieve much more is it love that maketh us hope and desire and delight so 't is gracious love that sets us a mourning for sin puts us upon hatred of evil delighting in God and in his Laws see 2 Cor. 4 14. 1 Ioh. 5. 3. Gal. 5. 6. faith worketh by love faith receiveth grace and love exerciseth it if we would do any thing in the resistance of sin in keeping the Commandments we cannot spare our love 2. As to man love is a grace that will make us industrious for the good of others and therefore we read of the labour of love 1 Thes 1 3. 't is gluten animarum the glue of the souls the cement and soder of the Church the jointing that runneth throughout all the living and squared stones Col 3. 14. by this souls are mingled and all mutual offices done cheerfully want of love to the Saints is the cause of Apostacy for the less we love them the more we associate to the wicked and then zeaâ— is damnifiâ—d and abated Well then watch the more earnestly against the decays and abatements of love leaving our first love is a disease not only incident to Hypocriâ—es but sometimes to Gods own children Christians go backward in the heat and light of their graces ten degrees either through the badness of the times Mat. 24. 12. or through a cursed â—aâ—iâ—ty that is apt to creep upon us affâ—ctions are deadned to things to which we are acâ—ustomed the Israelites cryed out nothing but this Manna our desires are not so fresh and lively after long acquaintance Sometimes it cometh from negligâ—nce or a sluggish carelesness we do not take pains to keep graces alive nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the gift that is in us 2 Tim. 1. 6. as the Prieâ—â—s in the Temple were to keep in the holy fire so are we by prayers and meditation and constant woâ—k to keep our love alâ—ve but when these exercises are neglected it decreaseth Sometimes it falleth out through freeness in sinning neglect is like not blowing up the coals sinning is like pouring on waters a very quenching of the sâ—irit 1 Thes 5. 13. Again through secure dalliance with the pleasures of sin or cumbring the soul with the cares of the world when the heart runneth out too much upon the creature God is neglected Thus it may fall out But now the decay of love is seen in two things 1. The remission of the degrees of love 2. The intermission of the acts of love 1. A remission of the degrees when the heart groweth cold listless and loose when there is not such a strong tendency and bent of soul towards God as formerly not such a sense of unkindness such an awful respect to God a care to please him and desire to enjoy him nor such complacency and delight in the thoughts of God but now every loss or abatement of degree doth not mount to a leaving of our first love there are certain ravishments and transports of soul which we feel upon the first evidence of our being reconciled to God or are stirred up upon ther special occasions these are accidental overflowings which may come and go we cannot always bear up under them new things strangely affect us love is afterward more settled and dâ—ffused in the channels of obedience and therefore no wonder if it do not run with so full aâ—ydâ— and current this remission of degrees then must be understood with respect to these constant dispositions of love as care to please fear to offend desire of and delight in God when these fail as to any degree love is a chilling or growing cold 2. An intermission of the acts and exercise of love when God is forgâ—tten duty neglected sin unmoâ—tified no caâ—e of or frequency in private communiâ—n with God no sweet thoughts of him Psal 63. 6. Psal 104. 34. where we love there will be musing on the object beloved there will be familiarity and intimateness of converse there is not a day can pass but love will find some errand and occasion to confer with God either to implore his help or ask his counsel but now when men can pass over whole days and weeks and never give God a visit such strangeness argueth little love Again when there is no care of glorifying God no ploâ—tings and contrivings how we may be most useful for him when we do not mourn over sin as we were wont to do are not so sensible of offences have not these meltings of heart are not so careful to avoid all occasions of offending God are not so watchful so zealous as we were wont to be do not rise up in arms against temptations and carnal thoughts love is decayed certainly when the sense of our obligations to Christ is warm upon the heart sin doth not scape so freely love will not endure it to live and act in the â—ear Tit. 2 11. 12. Gen. 39 9. but now as this is worn off the heart is not watched the tongue is not bridled speeches are idle yea rotten and prophane wrath and envy tyrannize over the Soul all runneth to riot in the poor neglected heart yea further Gods publick worship is performed perfunctorily and in a careless stupid manner sin confessed without remorse and sense of the wrong done to God prayer made for spiritual blessings without desire of obtaining wrath deprecated without any fear of the danger intercession for others without any sympathy or brotherly Love thanks given without any esteem of the benefits or affection to God in the remembrance of them conference of holy things is either none at all or very slight and careless hearing without attention reading without a desire of profit singing without any delight or melody of heart All this is but the just account of an heart declining in the love of God Now as you love your own Souls beware of this great evil to this end 1. Be rooted and grounded in love Eph. 3. 17. Do not content your selves with flashes and good moods and meltings at a Sermon but get solid grace and thorow experiences glances and suddain affections will come to nothing Matth. 13. 4. 5. with 20. 21. A tree that hath taken root is in less danger of withering 2. Increase and grow in love 1 Thessa 4. 10. Nothing conduceth to a decay more than contentment with what we have received every day you should love sin less self less world less but Christ more and more 3. Observe the first declinings for these are cause of all the rest evil is best stopped in the beginning if when we first began to grow careless we had taken heed then it would never have come to this an heavy body moving downward vires aâ—quirit â—undo it gathers strength by
and overcome with the vehemency of any passion as mans is this maketh the wonder there is no blindness and passion in him that loveth and yet the thing that is loved is vile and uncomely 3. The frequency of the expressions of his Love It would weary the arm of an Angel to write down Gods repeated Acts of Grace Rom. 5. 17. The free gift is of many offences unto Justification We carry loads of experiences with us to Heaven Gods Book of Remembrance is written within and without This will be our wonder and amazement at the last day to see such huge sums cancelled with Christs blood Every day pardoning mercy is put in Our past lives are but a constant experience of our sinning and Gods pardoning We are weary of every thing but sin we are never weary of that because 't is natural to us The very refreshments of life by continuance grow burdensom Meat drink musick sleep the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures Man is a restless creature and loveth shift and change But now vve are never weary of sin we have it from the womb and we keep it to the grave and yet all this while we subsist upon God we subsist upon him every moment We have life and breath and hourly maintenance from him whom we thus grieve and offend Dependance should beget observance but in us 't is otherwise As a dunghill sendeth out vapors to obscure the Sun that shineth upon it so do we dishonour the God of our mercies and grieve him day by day How long hath God been multiplying pardons and yet Free-grace is not tyred and grown weary 4. Consider the variety of the expressions of his Love We have all kind of mercies we eat mercy we wear mercy we are encompassed with mercy as with a shield The Apostle saith 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness that is as I would interpret all things that are necessary to life natural to life spiritual to maintain grace here and to bring us to glory hereafter He that hath an interest in Christ his portion is not straitened he hath a right to all things and a possession of as much as Providence judgeth needful therein we must not be our own carvers A man of mortified affections thinketh he hath provision enough if he hath things necessary to life and godliness and will you not love God for all this Certainly we do not want obligations but we want affections Look as too much wood puts out the fire and causeth smoak so the multitude and dayly experience of Gods mercies lesseneth the esteem of them We have but too many mercies and that maketh us unkind and neglectful of God What shall I tell you of Sabbaths Ordinances food rayment If a man would be but his own remembrancer and now and then come to an account with God he would cry out Oh the multitude of thy thoughts to us-ward how great is the sum of them Psal 139. Or if a man would but keep a journal of his own life what a vast volume would his private experiences make how would he find mercy and himself still growing up together Shall I shew you a little what a multitude of mercies there are I will not speak of the higher and choycer mercies such as concern the soul but of such as concern the body What a deal of provision is there for the comfort and welfare of the body I instance in these mercies partly because they are so common that they are scarce noted partly because carnal men prize the body most they prefer it above the Soul now the Lord would leave them without excuse they that love the body shall not want arguments to urge them to love God since he hath bestowed so much of his love and care upon the body to gratifie all the senses not only for necessity but delight There is light for the eye the poorest man hath glorious lamps to light him to his labours For the taste such variety of refreshments of a different sap and savour For the smell delicious infusions into the ayr from flowers and gums and aromatick plants For the ears musick from birds and men and all this to make our pilgrimage comfortable and our hearts better How many creatures hath the Lord given us to help to bear burdens how many things for meat and medicine If man had not been created last after the World was setled and furnished vve should have seen the vvant of many things vvhich vve novv enjoy and do not value First God provided our house and then furnished our table and vvhen all vvas ready then man is brought in as the Lord of all We are not affected vvith these mercies Hovv can vve sin against God that can look no where but vve see arguments and reasons to love him As Christ said Many good works have I done amongst you for which of these do you stone me So may the Lord plead I have done many things for you you cannot open your eyes but you see love you cannot vvalk abroad but you smell love and hear love c. for vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall only instance in those three great Effects Creation Preservation and Redemption Certainly that must needs be a great benefit out of which there flies not only sparks but brands and so that Love which can produce such fruits and effects must needs be exceeding great 1. Creation This deserveth love from the creature The fruit of the Vineyard belongeth to him that planted it and whom should we love but him that gave us the power to love All that thou hast all that thou canst see that thou canst touch is his gift and the work of his hands He gave thee the essence not of a tree a bird a beast but of a man capable of reason fit for happiness God made other creatures by a word of Command and man by Councel 't was not Be thou but Let us make man to shew that the whole Trinity assisted and joyned in consultation He made other creatures for his glory but not for his love and service God is glorified in them passively as they give us occasion to glorifie God the creatures are the harp but man maketh the musick All thy works praise thee and thy Saints bless thee Psal 145. 10. How many steps may a Christian ascend in his praise and thanksgiving We might have been stones without sense beasts and without reason born infidels and without faith We might have continued sinners and without grace all these are so many steps of mercy But Creation is that we are now to speak of and truly it deserveth a remembrance especially in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
should come out from his Fathers bosom and dye for us Therefore herein is love that is this is the highest expression of Gods Love to the creature not only that ever was but can be For in love only God acteth to the uttermost he never shewed so much of his Power and Wisdom but he can shew more of his Wrath but he can shew more but he hath no greater thing to give then himself then his Christ At what a dear rate hath the Lord bought our hearts He needed not he might have made nobler creatures then the present race of men and dealt with us as he did with the sinning Angels he would not enter into treaty with them but the execution was as quick as the sin so the Lord might utterly have cast us off and made a new race of men to glorifie his Grace leaving Adam to propagate the World to glorifie his Justice Or at least he might have redeemed us in another way for I suppose 't is a free dispensation opus liberi consilij But God so loved the world that he gave his only begotten Son He took this way that we might love Christ as well as beleeve in him God might have redeemed us so much in another way but he could not oblige us so much in another way He would not only satisfie his Justice but shew his Love 'T was the Lords design by his Love to deserve ours and so for ever to shame the creature if they should not now love him Oh think much of this glorious Instance the love of God in giving Christ and the love of Christ in giving himself When the Sea wrought and was tempestuous and Jonah saw the storm he said Cast me into the Sea and it shall be calm to you but the storm was raised for his own sake Now Christ when he saw the misery of mankind he said Let it come on me We raised the storm but Christ would be cast in to allay it If a Prince passing by an execution should take the Malefactors chains and suffer in his stead this would be a wonderful instance indeed Why Christ hath born our sorrows and carryed our griefs Isai 53. 4. the very same griefs that we should have suffered so far as his holy Person was capable of them his desertion was equivalent to our loss his agonies to our curse and punishment of sense and all this very willingly for the sake of sinners 'T is notable he doth with like indignation rebuke Peter disswading him from sufferings as he doth the Devil tempting him to Idolatry Get thee behind me Satan compare Mat. 16. 22. with Mat. 4. 10. He is well pleased with all his sorrows and sufferings so he may gain the Church and espouse her to himself in a firm League and Covenant Isai 53. 11. He shall see the travel of his Soul and be satisfied as if he said Welcome agonies welcome death welcome curse so poor Souls be saved As Jacob counted the days of his labour nothing so he might obtain Rachel and yet there is a vast difference between the love of Christ and the love of Jacob Rachel was lovely but we are vile and unworthy creatures and Christs love is infinite even beyond his sufferings and the outward expressions of it as the windows of the Temple were more large and open within then without Well then every one of Christs wounds is a mouth open to plead for love He made himself so vile that he might be more dear and precious to us Certainly if Love brought Christ out of Heaven to the Cross to the grave should it not carry us to Heaven to God to Christ who hath been thus gracious to us Thus God hath deserved our love The third and next Argument is God hath desired it What doth the Lord see in our hearts that he should desire them If a Prince should not only make love to a vile and abject creature but seek all means to gain her affection you would count her very froward and unthankeful to give him the denyal Christ doth not only oblige us but woo us If man were such as he should be he would not need enforcements because of the multitude of his obligations and if the Lord did deal with us as we deserve he would slight us and scorn us rather then woo us He doth not want lovers there are Angels enough in Heaven whose wills and affections cleave to him perfectly yea God doth not need the love of any creature all this wooing is for our sakes Wherein can frail men be beneficial to God What increase of happiness hath he if all men should love him 'T is his happiness to love himself and he would have us to share in this happiness therefore he threateneth and promiseth and beseecheth As one that would gladly open a door tryeth key after key till he hath tryed every key in the bunch so doth God try one method after another to work upon mans heart He threateneth eternal torments if we do not love him 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha The form of speech implyeth the most dreadful curse that may be 'T is not arbitrary whether you will love him or no you are either to love him or to perish eternally Among men if love doth not come kindly we neglect it that which is forced is nothing worth yet the Lord is so earnest after the love of the creature that he would have it by any means He promiseth We have not only mercies in hand but mercies in hope not only obligations but promises 'T is our duty to love God if there were no Heaven our obligations might suffice yet what great things hath God provided for them that love him 1 Cor. 2. 9. If a man should sell his love he cannot have a better Chapman then God who is most rich and most liberal If an earthly Potentate should promise to them that love him half his Kingdom he would find lovers enough God hath promised glory the Kingdom of Heaven and shall we not take him at his word The Lord will give a gift for a gift because he hath given us to love him therefore he will give us Heaven as the reward of love Who ever heard that an hungry man was hired to eat and rewarded for tasting dainty food or a thirsty man for drinking The Love of God is so excellent a priviledg that we should endure all torments to obtain it and yet God hath promised a reward yea he is pleased to bargain with us as if he were our equal and we were altogether free before the Contract Again He beseecheth We are cold and backward therefore he useth intreaty upon intreaty as if he were impatient of a denyal Out of what rock was man hewn God himself cometh a wooing and we have the face to give him a repulse and what doth he woo for but our hearts which are his already
by every kind of right and title Prov. 23. 26. My son give me thy heart God is pleased to call that a gift which is indeed a debt Though the heart be due yet God will put this honour upon the creatures to receive it from them in the way of a gift 'T is but equity to give to God the things that are Gods Look upon the heart see if any could make it but God himself Whose image and superscription doth it bear Wilt thou refuse to surrender up to God his right God hath made it bought it and yet he beggeth it VVhen thou hast been as earnest with God and asked any thing regularly of him did he deny thee 'T is no benefit to him he desireth the heart of the creature not that he may be happy but that he may be liberal he would have thy heart that he may make it bette How easily do we give up our affections to any thing but God who hath the best title to them If the World or Satan knocketh we open presently We are as wax to Satan and as stone to God exorable and easie to be intreated by any carnal motion as some hard stones cannot be wrought upon but by their own dust so men are facile only to their corruptions to their own lusts not to the motions of Gods Spirit Fourthly The nature of Love sheweth that 't is fit for nothing but God He hath given us this faculty and disposition that we may close with himself He that looketh upon an ax will say 't was made to cut and he that looketh on love will say 't was made for God What is the genius and disposition of Love Love is nothing but an earnest bent and strong motion of the Soul to what is good for us Every man hath an inclination in his nature to what he conceiveth to be good Psal 4. 9. and grace doth only direct and set it right All the difference between Nature and Grace is in fixing the chiefest good and the utmost end One great blessing of the Covenant is a new heart that is a new and right placing of our affections Well then God is summum bonum the chiefest Good even Nature cannot be satisfied without him but Grace findeth all contentment in him If there be any good in the creatures 't is originally in him He is the Fountain of living waters where comforts are sweetest and freest The heart hunteth after good among the creatures which is but an image and ray of that perfection which is in God and who would leave the substance to follow the shadow and prize the picture to the disdain of the person whom it represents 'T were easie to prove that God is the only proper eternal alsufficient Good of the Soul and if the heart were not perverted and byassed with carnal desires to other objects it would directly move to God as all things do to their center I say were it not for sin we should no more need be pressed to love God then to love our selves There need no great motives to press us to love our selves Nature is prone enough of its own accord and if Nature had remained in that purity wherein it was created it would move to God of its own accord as all things move to their center and there they rest Now God is the Center of the Soul The Souls good is not honours pleasures profits the Soul is a spirit and must have a spiritual good 't is immortal and it must have an eternal good By experience we find that our affections are never in their due posture but are like members out of joynt or the arms when they hang backward when they are not fixed upon God therefore there is a restlessness and dissatisfaction in the Soul We grope and feel about for happiness and cannot find it like Noahs Dove we hover up and down and find no place whereon the sole of our foot should rest Well then if God be the only alsufficient Good of the Soul why do not we love him more If he be the Center of the Soul why do not we move directly thither 'T is a shame that a stone should be carried with greater force to its center then we to God by its natural course it falleth downward and breaketh all things in the way yea though it self be broken in pieces But alas how little do we break through impediments to go to God 'T were a miracle to see a stone stoped in the ayr by a feather But now every vain thing keepeth us off and intercepts our affections sin hath given us another center and after grace received we hang too much that way Again As love is for Good so 't is for one Object like a Pyramide it ends in a point affection is weakened by dispersion as a River by being turned into many channels In conjugal love where friendship is to the heighth there is but one that can share in it that 's the Law of Nature Mal. 2. 15. Did he not make one yet he had the residue of spirit the meaning is that God made but one man for one woman though he had spirit enough to make more 't was not out of defect of power but wise choice that their affections to one another might be the stronger which otherwise would be weakened as they are in the brutes scattered promiscuously to several objects so the true object of love is one God he is loved for himself and other things for his sake Once more The force and vehemency of love sheweth that it was made for God Love is the vigorous bent of the Soul and full of heights and excesses which if diverted to other objects would make us guilty of Idolatry we should place them in the room of God Still we find that men are besorted with what they love as Sampson was led about like a child by Daâ—ilah all conveniences of life pleasures profits are contemned for the enjoyment of the thing beloved Now these are heights proper to the Divinity to the infinite Majesty of God To whom else is this vehemency and this self-denyal due If we lavish it upon the creatures we make gods of them and therefore covetousness is called Idolatry Ephes 5. 3. and the Sensualist is said to make his belly his god Phil. 3. 19. There is such an excess such a doating in love that if we be not careful in fixing it before we are aware we run into practical Idolatrie and practical Atheism There is an Atheism in the heart as well as in the judgment Atheism in the judgment is when we are not convinced of the Being of God In the heart when our affections are not set in God this is more incurable because the dogmatical Atheist may be convinced by reason but the practical Atheist can only be reformed by grace Thus the Nature of Love sheweth it Fifthly The Nature of the Saints sheweth it the new nature hath new affections it
bewrayeth it self by the new heart as well as by the renewed mind Rom. 12. 2. There are not only new thoughts but new desires and new delights desires after God and a delight in God as the fountain of Holiness When we come to God at first we love him out of spiritual interest for ease and comfort and the benefit we gain by him Christ alloweth it Come to me and I will give you ease Mat. 11. 28. When fire is first kindled there is as much sinâ—ke as flame but afterwards it burneth brighter and brighter by degrees A fountain as soon as digged runneth muddy at first but afterwards the stream groweth more pure and clear So doth the love of the Saints at first 't is but a love of interest but by acquaintance we love him out of a principle of the new nature for his Holiness and Excellency because that which is in us in part is in God by way of eminency and perfection Certainly likeness must needs beget love and the Saints being conformed to God delight in him so that then their love floweth not so much from profit and interest as grace yea at length out of a vehement complacency of the new nature they love holiness above happiness or spiritual interest and Hell is not so bad as sin in their account there cannot be a worse Hell to them then unkindness to God or grieving his Spirit and Heaven is amiable for Gods sake because he is loved there and enjoyed there there are none of Gods enemies in Heaven and there they shall serve him and cleave to him without weariness and wandering Well then There is such a disposition in the Saints to love God which anseth not only from hope because of the great benefit which we expect from him nor only from gratitude or the sense of his love already shewed but from an inclination of the now nature and that sympathy and likeness that is between us because we hate what he hateth and love what he loveth and because God is the original Fountain and Samplar of Holiness Well then Saints mind your work Do you indeed love God Christ puts Peter to the question thrice John 21. A deceitful heart is apt to abuse you Ask again and again Do I indeed love God Evidences are these 1. If you love God he will be loved al ne those that do not give all to God give nothing he will have the whole heart If there were another God we might have some excuse for our reservations but since there is but one God he must have all for he doth not love inmates When the Harbengers take up an house for a Prince they turn out all none must remain there that there may be room for his greatness So all must avoyd that God may have the sole possession of our hearts The Devil that hath no right to any thing would have a part for by that means he knoweth the whole will fall to him Conscience will not let him have all and therefore he would have a part to keep possession as Pharaoh stood hulking with Moses and Aaron if not the Israelites then their little ones if not their little ones then their heards if not their heards then their flocks but Moses telleth him there was not an hoof to be left So Satan if he cannot have the outward man yet he would have the heart if there be not room enough in the heart for every lust then he craveth indulgence in some things that are less odious and distastful if Conscience will not allow drunkenness yet a little worldliness is pleaded for as no great matter But the love of God cannot be in that heart where the world reigneÌ„th Dagon and the Ark could not abide in the same Temple neither can the heart be divided between God and Mammon All men must have some Religion to mask their pleasures and carnal practises that they may be favorable to their lusts and interests with less remorse and usually they order the matter so that Christ shall have their Consciences and the world their hearts and affections But alas they do not consider that God is jealous of a Rival when he cometh into the heart he will have the room empty 'T is true we may love other things in subordination to God but not in competition with God that is when we love God and other things for Gods sake in God and for God When a Commander hath taken a strong Castle and placed a Garison in it he suffereth none to enter but those of his own side keeping the gate shut to his enemies So we must open the heart to none but God and those that are of Gods party and side keeping the gate shut to others We may love the creatures as they are of Gods side as they draw our hearts more to God or engage us to be more cheerful in service or give us greater advantages of doing good Of what party are they Bring nothing into thy heart and allow nothing there that is contrary to God When Sarah saw Ishmael scoffing at Isaac she thrust him out of doors So when riches and honour and the love of the world upbraid you with your love to God as if you were a fool to stand so nicely upon terms of Conscience c. when they incroach and allow Christ no room but in the Conscience 't is time to thrust them out of doors that the Lord alone may have the preheminence in our Souls 2. This love must be demonstrated by solid Effects such as are 1. An hatred of sin Psal 97. 10. Ye that lâ—ve the Lord hate an evil With love to the chiefest good there will be an hatred of the chiefest evil Friends have common loves as I said and common aversations Upon every carnal motion doth thy heart recoyl upon thee and say How can I do this wick dness and sin against God Gen. 39. 9. or else Is this thy kindness to thy friend or after such a deliverance as this c. Ezra 9. 13. Love to God will be interposing and crossing every carnal motion 2. By a delight in obedience 1 John 5. 3. This is love that we keep his Commandments and his Commandments are not grievous Nothing is diffcult and tedious to him that hath any affection to his work As the Prophet cured the bitterness of the wilde goards by casting in meal so mingle but a little love with your work and the bitterness is gone Sechem yeildeth to be circumcised for Dinah's sake because he loved her and Jacob endured his seven years service for Rachels sake so will love make us obey God chearfully in things contrary to our natural inclination Love and labour are often coupled in Scripture and those that left their first works had lost their first love Rev. 2. 4 5. 3. Delight in Gods presence and grief for his absence or an holy sensibleness both of his accesses and recesses to and from
the Soul Can a man love God and be content without him If you lose but a ring which you affect how are you troubled till it be found again Ye have taken away my gods saith he and do you ask What aileth thee Judg. 18. 24. So when God is withdrawn all visits of love and influences of grace are suspended and they have no communion with him in their duties should they not mourn See Mat. 9. 15. Is spiritual love without all kind of passion or are they Christians that are stupid and insensate and never take notice of Gods coming and going These are the Evidences I shall only now suggest two Helps to keep up and increase this love to God and I have done with this Argument 1. Prize nothing that cometh from God unless thou canst see his love in it God giveth many gifts to wicked men but he doth not give them his love The possession of all things will do us no good unless we have God himself other mercies may be salted with a curse Gods children are not satisfied till they can see him and enjoy him in every comfort and mercy Esau was reconciled to Jacob and therefore Jacob saith Gen. 33. 10. I have seen thy face as the face of God 'T was a token and pledg of the gracious face of God smiling on him Hezekiah was delivered out of a sickness and then he doth not say Thou hast delivered me from the grave but Thou hast loved me from the grave Isai 38. 17. 2. Prize nothing that thou return to God unless there be love in it We accept a small gift where the party loveth and otherwise the greatest is refused If I give my body to be burned and have not love c. 1 Cor. 13. 1. Love is an act of grace by it self other duties are not acts of grace unless they come from love as alms fasting prayer Martyrdom c. they are all nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle I am not only little but nothing On the other side small things are made great by love as a cup of cold water a poor womans mite they are accepted as coming from love So much for the matter of the Prayer We come now to the manner or degree of enjoyment Be multiplyed From whence note That we should not seek grace at the hands of God but the increase and multiplication of it In managing this Point I shall first give you Reasons to press you to look after growth in grace Secondly I shall give you some Observations concerning it and so thirdly Come to some Application First The Reasons are these 1. Where there is life there will be growth and if grace be true it will surely increase A painted flower keepeth always at the same pitch and stature the Artist may bestow beauty upon it but he cannot bestow life A painted child will be as little ten years hence as it is now So a pretence of Religion always keepeth at the same stay yea when their first heats are spent they are fearfully blasted But now they that have true grace are compared to a living plant which increaseth in bulk and stature Psal 92. 12 13. and to a living child which groweth by receiving kindly nourishment 1 Pet. 2. 2. Therefore 't is not enough to get peace and love but we must get them multiplyed 2. If we do not grow we go backward Heb. 6. compare the first with the fourth verse Let us go on to perfection and then presently he treateth of Apostacy We cannot keep that which we have received if we do not labour to increase it They that row against the stream had need ply the oar lest the force of the waters carry them backward or as he that goeth up a sandy hill sinketh down if he do not go forward Mat. 25. He that would not improve his talent lost it So here we waste and consume what we have if we do not improve it 'T is dangerous to rest satisfied and never go further there is no stay in Religion all the Angels in Jacobs ladder were either ascending or descending continually in motion There are no stinted trees in Christs garden if they leave off to grow they prove doated or rotten trees An active nature such as mans is mvst either grow worse or better therefore we should be as careful after the increase of grace as we would be cautious of the loss of grace 3. 'T is an ill sign to be contented with a little grace He was never good that doth not desire to grow better Spiritual things do not cloy in the enjoyment He that hath once tasted the sweetness of grace hath arguments enough to make him seek further and desire more grace every degree of holiness is as desireable as the first therefore there can be no true holiness without a desire of perfect holiness God giveth us a taste to this end and purpose that we may long for a fuller draught as the clusters of Canaan brought to Israel in the wilderness made them put on for the Country They are Hypocrites and sure to be Apostates that are contented with a taste Heb. 6. 4. Because we cannot have too much grace there is no nimium in the internals of Religion you cannot have too much knowledg too much love of God too much of the fear of God In the outward part there may be too much done and then it proveth will-worship and superstition The Apostle saith 2 Pet. 1. 11. That we must give diligence that an abundant entrance may be ministred to us into the everlasting Kingdom of God and our Saviour Jesus Christ Some are afar off from the Kingdom of God as persons ignorant and touched with no care of Religion Some come near but never enter as semi-converts and men of a blameless life these cheapen but do not buy and go through with the bargain others enter but with greater difficulty are scarcely saved 1 Pet. 4. 18. saved as by fire 1 Cor. 3. 13. they make an hardshift to go to Heaven and have only grace enough to keep body and soul together as we say not a jot to spare Others enter with full sails or as 't is said they have an abundant entrance ministred to them and yet all is but little enough spiritual things cannot exceed measure But you will say 'T is said Eccles 7. 16. Be not righteous over much I answer Either 't is meant of an opinionative righteousness be not too righteous in thine own conceit or rather of an indiscreet heat or a rigid and sullen severity without any temper of wisdom and mod ration otherwise in real holiness there can never be enough 5. God hath provided for them that grow in grace a more ample reward according to our measures of grace so will our measures of glory be for they that have most grace are vessels of a larger capacity others are filled according to their size 'T is indeed
great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
wrought by another person yet our thoughts in beleeving must not stay till we ascend and come up to God the Father You shall see the Scripture carryeth out our acts of faith to him every where Rom. 4. 24. If we beleeve in him who raised up Jesus our Lord from the dead that is in God the Father So John 12. 44. He that beleeveth in me beleeveth not in me but in him that sent me that not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifesteth himself in me So John 14. 1. Ye beleeve in God beleeve also in me Both expressions may be imperative Besides beleeving in Christ we must also beleeve in God as the first Fountain and Author of grace Now the Reasons are 1. Because all grace beginneth with the Father the first in order of being is first in order of working 'T is the Father that floweth out to us in Christ and by the Spirit What ever Christ hath and is he hath from him as the original Author 1 Cor. 1. 30. Of him Jesus Christ is made to us Sanctification The high Priest went into the Sanctuary before he blessed the people so doth Jesus Christ sanctifie you in the Father and from the Father as Mediator certainly he is to be considered as Gods Servant and Instrument Well then Reason is in its progress till it climb up to the first cause of a thing so should Faith do not leave till you come to the Father who is the highest Fountain of grace 2. Because what ever is done to you by Christ is done with a respect to his Fathers love John 17. 2. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him So see verse 6. I have manifested thy Name unto them thine they were and them thou gavest me That was the ground of Christs respect the Fathers donation or the charge he received from him and therefore you must look upon the Fathers love as well as Christs care for in all his respects to us he still acknowledgeth his obedience to the Father and indeed it giveth us a double ground of hope the Son loveth us because the Father required it and the Father loveth us because the Son asketh it if Christ be faithful to his Father we are sure to be loved or if the Father have any respect and love to Christ 3. Because 't is a great support and comfort to faith to consider of the Father in the act of beleeving two are better then one and 't is often made a priviledg to have the Father and the Son 1 John 1. 3. and 2. 23 24. 2 John 9. alib There is the Fathers love and the Sons merit either severally will not yeild that joy and peace in beleeving and therefore 't is good to have them both together There is no access to the Father but in the Son What will guilt do with Justice stubble with consuming fire God out of Christ is terrible rather then comfortable therefore 't is said 1 Pet. 1. 21. that by him we beleeve in God that is by Christ through his merit we come comfortably to pitch upon God the Father So again Christ separate from the Father doth not yeild such firm grounds of confidence there must be some act of the Father to give us full security for in the business of Redemption God the Father is represented as the offended wronged party who is to receive satisfaction we are sensible of the wrong and offence Conscience feeleth that we must be also sensible of his favour and grace towards us now when we see him first in all acts of grace that taketh away all jealousie and scruple 4. Because in the Fathers Love there are many circumstances which are very engaging to the Soul which are not to be found in the rest of the divine Persons for he being first in order hath the chiefest work ascribed to him but especially are not to be found in Christ as Mediator and because Christ as Mediator is most known to the creatures I shall prosecute this matter with respect to that Consideration 1. In the Fathers love and acts of grace there is an original Fulness Christs fulness as Mediator is but derived out of the Fathers plenty Col. 1. 19. It pleased the Father that in him all fulness should dwell And 't is limited by the Fathers Will in the dispensation of it all that Christ dispensed was according to the Charge and Commandment given him by his Father see Mat. 20. 23. It is not mine to give save to those for whom it is prepared of my Father Christ doth not deny his Authority to give glory as well as grace only he sheweth how in all the dispensations proper to the Mediator he was limited by the Will and Counsel of the Father And so he denyeth to dispense the knowledg of times and seasons because the Father had kept it in his own Power Acts 1. 7. So that now 't is an engaging Consideration to remember that the Father whose Will is absolute who hath an original Fulness of all grace that he himself loveth us and is first in all acts of blessing 2. In the Fathers acts you have the purest and freest apprehension of love he began and first broke the business of our Redemption God the Son can have an higher motive the Fathers Will but God the Father can have no higher motive then his own love his elective love was the first rise and spring whence all that love that passeth out to the creature issueth forth and therefore here we have the freest apprehension of love there was a love of the Father anteceding the merit of Christ John 3. 16. God so loved the world that he gave his only Son there was the most independent and free act of love It serveth to press us to give a distinct glory in beleeving to God the Father Get a right apprehension of the divine Persons and the several endearments with which their personal operations are represented 'T is said John 5. 23. That God will have all men honour the Son as they honour the Father God is most honoured when your thoughts are most distinct and explicite in this matter Do not forget the Father you are his gift as well as the Sons purchase and the Spirits charge If God the Father had not loved you before all worlds Jesus Christ would not have redeemed you and if Christ had not redeemed you the Spirit would never sanctifie you and as the Spirit will not work unless you look upon him as Christs Spirit John 16. 14. He shall glorifie me for he shall receive of mine so Christ came to glorifie the Father and to finish his work John 17. 4. Bless them and praise them all then If you receive any thing see the Fathers bounty in it the freeness and everlastingness of his Love stamped upon what you have
the reliques of grace yet left Psal 119. 176. I have gone astray like a sheep seek thy servant for I do not forget thy Commandments as if he had said Lord I have sinned through weakness but I hope there is some grace left some bent of heart towards thee So the Church Isai 64. 8 9. Now O Lord thou art our Father c. Yea God is angry when we do not plead So Jer. 3. 4. Wilt thou not cry Thou art my Father c. You have an interest though you have been disobedient Thus do and your falls will be an advantage as you have seen men go back to fetch their leaps more commodiously When you stand let it excite you to love and thankfulness Nothing maketh the Saints love God more then the unchangeableness of his Love When they see themselves safe in the midst of weaknesses and Satans dayly assaults it doth much indear God to their Souls Certainly Daniel was much affected with his preservation in the Lions den when he saw the Lions ramping and roaring about him and yet restrained with the chains of Providence that they could do him no harm So the children of God must needs love their Preserver when they consider what dangers are round about them how little they subsist by their own strength and how much they have done a thousand times to cause God to withdraw his Spirit from them and therefore the great argument why the Saints do love and praise him is not only the freedom of his grace but the unchangeableness and constancy of it His mercy endureth for ever 't is several times repeated Psal 136. So Psal 106. 1. Praise ye the Lord O give thanks unto the Lord for he is good for his mercy endureth for ever No form is more frequent in the mouths of the Saints and good reason for alas if we were left to our selves we should damn our selves every hour we have a revolting heart we are like glasses without a bottom as soon as they are out of hand they are broken we cannot stand of our selves and we have a restless enemy that desireth to toss us and vex us as wheat is tossed from sieve to sieve Luke 22. 31. and we have often forfeited Gods protection and grieved him day by day were it not for everlasting Mercy what would become of us Certainly they that do not love God for their preservation they are not sensible of their condition in the world what a naughty heart they carry about with them 'T is a miracle that ever grace should be preserved there where there is so much pride love of pleasures worldly cares brutish lusts that such an heavenly plant can thrive in the midst of so many weeds Nor what a busie Devil they have to do withall who watcheth all advantages as a dog that standeth waving his tail 't is Chrysostom's comparison and expecting a bit and his envy and malice is most bent against them that have most grace Finally they do not consider that the world is full of snares and dangerous allurements for if they did they could not chuse but fall a blessing of God for Jesus Christ who yet fasteneth them as a nail in the holy place I remember one of the Fathers bringeth in the Flesh saying Ego deficiam I will surely fail and miscarry and the World Ego decipia◠I will deceive them and entice them and Satan Ego eripiam I will snatch them and carry them away and God saith Ego custodiam I will keep them I will never fail them nor forsake them and there lieth our safety and security It informeth us that if any fall often constantly frequently easily they have no interest in grace 1 John 3. 9. He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes not a trade of sin that 's the force of the phrase Gods children slip often but not with such a frequent constant readiness into the same sin As fair Meadows may be overflown but Marish ground is drowned with the return of every Tyde so are wicked men carryed away with every return of the temptation therefore he that liveth in a course of prophaness worldliness drunkenness his spot is not as the spot of Gods children You are tryed by your constant course and walk Rom. 8. 1. What 's your road what do you do constantly easily frequently I except only those sins which are of usual incidence and suden surrection as sudden stirrings of passion in a cholerick temper and vanity of thoughts and distractions in duties c. and yet for these a man should be the more humble and watchful if they be not felt and striven against and mourned for 't is a bad sign It provoketh us to get an interest in such a sure condition Be not contented 1. With outward happiness things are worthy according to their duration Nature hath such a sense of Gods Eternity that the more lasting things are it accounteth them the better An immortal Soul must have an eternal Good Now all things in the world are frail and pass away therefore called uncertain riches 1 Tim. 6. 18. 't is uncertain whether we shall get them and uncertain whether we shall keep them and uncertain whether we shall live to enjoy them if they stay with us All of this side grace is uncertain these things are usually blasted in their flower and beauty as Herod was stricken in the midst of all his Royalty so that a man may out-live his happiness which is the greatest misery or at least it must terminate with death there is no use of wealth in the other world But now the better part can never be taken from us Luke 10. 42. and by seeking that we may have other things with a blessing Mat. 6. 33. 2. Rest not in gifts they are for the body rather then the person that hath them as many are carnal and yet come behind in no gift God useth them like Negroes to dig in the mynes of knowledg that others may have the gold Judas could cast out Devils and yet afterward was cast out among Devils See 1 Cor. 12 ult the Apostle had discoursed largely of gifts and then concludeth thus But yet I shew you a more excellent way and what 's that Grace that abideth and endureth for ever as in the next Chapter Many that have great abilities to pray preach discourse yet fall away According to the place which they sustain in the body so they have great gifts of knowledg utterance abilities to comfort direct and instruct others to answer doubts to reason and argue for God for conference and holy discourse and yet fall foully as those Heb. 6. 4. are said to be partakers of the Holy Ghost that is to have a great share of Church gifts Nay this is not all Gifts themselves wither and vanish when the bodily vigor is spent The glory of a man is as the flower of the grass 1 Pet. 1. 24. By
God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would deceive if it were possible the very Elect Mat. 24. 24. Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1. 7. Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1. 3. and peace from the Son for he is our peace Ephes 2. 14. and love from the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only grace doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7. 7 8. Rom. 9. 15. Isai 45. 15. and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57. 21. There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14. 27. and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9. 17. The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confâ—â—ence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130. 7. False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift
that he should act freely and entertain us as a King not as an Host Merit taketh off something of his Royalty and supream Majesty Touching the Mercy of God give me leave to give you a few Observations 1. 'T is the aim of the whole Scripture to represent God merciful 'T is true God is infinitely just as well as infinitely merciful but he delighteth in gracious discoveries of himself to the creature he counteth it his glory Moses was earnest with God to shew him his Glory and then God proclaimeth his Name Exod. 34. 5 6. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin c. In this description there is more spoken of his Mercy then of his Justice and first his Mercy is described and then his Justice for Justice is only added to invite men to take hold of his Mercy and to shew that Justice is never exercised but in avenging the quarrel of abused Mercy So he is called a God of pardon Nehem. 9. 17. as if wholly made up of sweetness So 2 Cor. 1. 3. he is called Father of mercies and God of all consolations He is a just God but he is not called the Father of Justice Mercy is natural to him he counteth it as the proper fruit and product of the divine Essence 2. Mercy is represented as his delight and pleasure So Micah 7. 18. Mercy pleaseth him 'T is an act exercised with complacency Judgment is called his strange work Isai 28. 21. God loveth to bless and protect to destroy is not suitable to his disposition 't is a thing that he is forced to Punitive acts in the representations of the Word are more against his bowels drawn and extorted from him as Jer. 44. 22. The Lord could no longer bear because of your doings their sins were so clamorous that they would not let God be quiet he would bear no longer unless they would make an Idol of him But now all acts of grace and favour are exercised with delight I will rejoyce over them to do them good Jer. 32. 41. 'T is as pleasing to God to do it as 't is to us to receive it The Scripture after the manner of men doth often represent a Conflict in the Attributes about sinners and if Mercy get the upper-hand 't is always with joy and triumph Jam. 2. 13. Mercy rejoyceth over Judgment but if he be compelled to strike and Justice must be exercised the Scriptures represent a reluctation in his bowels Lam. 3. 33. He doth not afflict willingly nor grieve the children of men in the original from his heart but is like a Father with a rod in his hand and tears in his eyes 3. The Scripture representeth God as exercising mercy though with some present disadvantage to his Glory As mercy to the Ninivites though the credit of his Message lay at stake Niniveh shall be destroyed in forty days yet God spared it and therefore Jonah in a pet challengeth him for it Jon. 4. 2. Lord was not this my saying when I was in my Country â—or I knew that thou wert a gracious God As if he said I knew 't would come to this that the Prophets of Israel should be disgraced before the men of Niniveh and to threaten Judgments in his Name is to expose our selves to derision when we have done our errand free-grace will make us all lyars To this effect did he expostulate with God God might easily destroy sinners with much honour to himself but he is long-suffering even then when his patience for a while seemeth to impair the revenues of Heaven The World suspects his Being the Saints quarrel his Justice and question his Love and all because the wicked are prosperous and God keepeth silence The great stumbling block at which most have dashed the foot of their faith is the suspension of due Judgments What was the effects of his patience to them of Aslyria and Babylon The Lord himself telleth you Isai 52. 5. My Name every day is blasphemed that was all he got by it his people suffered in person and God himself in his reputation all that he got was blasphemies and reproaches and injuries So Psal 50. 21. I kept silence and thou thoughtst that I was every way like thy self that was the effect gross conceits of his Glory and Essence When Judgments are quick and speedy the World is under greater awe the confidence of the Saints is strengthened and supported and Gods honour is more clear and unstained yet with all these disadvantages to his Glory if we may speak so God forbeareth Certainly his heart is much set upon the honour of his Mercy that God will glorifie it though other Attributes seem to suffer loss 4. The Scriptures speak much of his readiness to receive returning sinners Though they have done infinite wrong to his Holiness yet upon repentance and as soon as they begin to submit Mercy embraceth and huggeth them as if there had been no breach Luk. 15. 20. I will go to my Father and the Father ran to meet him So Isai 56. 20. Before they call c. So Psal 32. 5. I said and thou forgavest c. So Jer. 31. 17 with 20. I have heard Ephraim bemoaning himself c. and presently Oh my dear and pleasant child The first relentings of the creature work upon the bowels of Mercy Love's pace is very swift it runneth to meet a returning sinner Christ cometh skipping over the Mountains Cant. 2. 8. He thinketh that he can never be soon enough with us He would fain have the company of sinners and therefore meeteth them more then half way When we but conceive a purpose we presently receive the fruit of his early mercies 5. God doth not only admit them to come but of his own accord inviteth them that are slack and backward The Scriptures do every where record the intreaties of God he draweth us with coards of Love coards that are woven and spun out of Christs heart and bowels In one place thus Cant. 4. 8. Come away from Lebanon my Sister my Spouse from the Lions dens from the mountains of Leopards Christs love is hot and burning he thinketh we tarry too long from his embraces So Cant. 5. 2. Open to me my Sister my Spouse c. Christ stands begging for entrance Lost man do but suffer me to save thee poor sinner suffer me to love thee These are the charms of Gospel Rhetorick So Isai 49. Harken to me and attend to the words of my mouth c. Oh sinners you will not harken to me for the good of your Souls You see none singeth so sweetly as the Bird of Paradise the Turtle that chirpeth upon the Churches hedges that he may cluck sinners to himself The Scripture is full of such an holy witchcraft such passionate charms to entise Souls to their happiness 6. They that constantly refuse the offers of his grace are
hath many Names a distinct consideration of them yeildeth an advantage in beleeving for though they express the same thing yet every notion begetteth a fresh thought by vvhich Mercy is more taken abroad in the vievv of Conscience This is that pouring out of Gods Name spoken of Cant. 1. 3. Ointment in the Box doth not yeild such a fragrancy as vvhen 't is poured out and Spices do not give forth their smell till they are chafed Nothing is more conducible to beget a trust then distinct thoughts and conceptions of Gods Mercy Let us take notice of some places vvhere 't is set forth See Psal 103. 8. The Lord is merciful and gracious slow to anger and plenteous in mercy The expression is diversified and I note it the rather because in other places the same notions of Mercy are punctually expressed see Nehem. 9. 17. so Psal 14. 5. 8. and in divers other places chiefly see that Exod. 34. 7. and you vvill find that this is the very description vvhich God hath given of himself Novv vvhat doth the Spirit of God aim at in this express enumeration and accumulation of names of Mercy but to give us an help in meditation and that our thoughts may be more distinct 1. The first notion is Mercy which is an Attribute whereby God inclineth to succour them that are in misery 'T is an Attribute that meerly respecteth the creature The Love and knovvledg of God first falleth upon himself but Mercy is only transient and passeth out to the creatures God knoweth himself loveth himself but he is not merciful to himself And then it respecteth the creatures in misery for misery is Mercy 's only motive Justice seeketh a â—it object but Mercy a â—it occasion Justice requireth desert but Mercy only want and need 2. The next notion is Grace vvhich noteth the free bounty of God and excludeth all merit of the creature Grace doth all gratis freely though there be no precedent obligation or debt or hope of recompence vvhereby any thing may accrue to himself only that it may be vvell vvith the creature Gods external motive is our misery his internal motive is his ovvn Grace and elective Love Am I in want there is mercy Am I unworthy there is grace Mercy respects us as we are in our selves vvorthy of condemnation Grace as compared with others not elected The ultimate Reason of the choyce is Gods grace The Angels that never sinned are saved meerly out of grace but men that vvere once miserable are saved not only out of grace but also out of mercy 3. The next notion is long-suffering or slowness to anger The Lord is not easily overcome by the wrongs or sins of the creature but easily overcometh them by his own patience and goodness He doth not only pity our misery that 's mercy and do us good for nothing that 's grace but beareth long with our infirmities Alas if God were as short and swift in the executions of revenge as men are God must create another World to raise up seed to Christ If he did not wait upon sinners there would be none made Saints We provoked him to cut us off long since but wrath is not easily heightened into rage and therefore he waiteth that he may be gracious Isai 30. 18. 4. Kindness or bounty plenteous in goodness BERAB CHESID Gods communications of his grace to the creature are every way rich and full You may say God is merciful gracious patient But will he be thus to me Yes he is plenteous in goodness kind and communicative Psal 119. 68. Thou art good and dost good therefore David goeth to him for grace Well then study Gods Name and answer all your discouragements out of the descriptions of his Mercy 9. Consider your own experiences We have not only heard that God is merciful but we have known it All men may speak of patience and common mercy and outward deliverances but few improve them to a spiritual use and purpose 1. Consider Gods patience How long hath he waited for your Conversion and he that hath spared you can save you 'T is said The wages of sin is death Rom. 6. 23. the word implyeth that God is bound to pay it by virtue of an implicite bargain and agreement between him and the creature But as yet the hand of God hath not found you out you are indebted to Justice but Mercy stoppeth the arrest of Vengeance Many others have been taken away in their sins by a sudden arrow and dart from Heaven Vengeance hath trodden upon the heel of sin As Zimri and Cosbi unloaded their lusts and their lives together The Angels for an aspiring thought were turned out of Heaven Gehazi was blasted with Leprosie just upon his lye and Lots wife turned into a stone for a look a glance upon Sodom and Herâ—d smitten with lice in the midst of his pomp and vain-glory and some have perished in the mid way Psal 2. in the very heat of some carnal and wicked pursuit God can do the like to you therefore reason thus If Mercy would not save me why hath Mercy spared me God might have sued out the Bond long since what is the meaning of the dispensation Is God weak or unjust or hath he a mind to be gracious Surely he would not have spared me all this while if he had not a mind to save my Soul Such reasonings as these many times give us the first encouragement to apply our selves to God Wicked men like Spiders draw other conclusions Psal 50. 21. But should not his patience c. Rom. 2. 4. 2. Consider Gods goodness in giving thee food and clothing and honour and gladness of heart and all this without thy desert say Certainly all these benefits are but so many baits to catch my Soul I see the Sun riseth every day with a fresh countenance and shineth upon the fields of just and unjust to what purpose but to shew that God is gracious without hire This bodily Sun is but an obscure type of the Sun of Righteousness that is willing to display his beams and wings over a poor languishing Soul Common mercies are the tastes of Gods love while you are sinners and the common fruits of Christs death that you may be invited to come for more Why hath he given me the unrighteous Mammon but that I may look after the true Riches What a vile unthankful heart should I have if I should be contented with Mammon without Christ and be like Judas with the bag in my hand and the Devil in my heart Gods children are wont to make these gifts a step to higher dispensations they know God like the good housholder bringeth forth the best at last therefore they must have something above and beyond all these things Common hearts are contented with common mercies but they are still waiting when the Master of the feast will bid them sit higher I may have this and be damned Where are the arguments of
Creator but then especially The aches of old serve to put us in mind of our ingratitude but the strength and vigor and freshness of youth should make us remember the bounty of our Creator Look upon the body or the soul and you will see that we have cause to love him In the body we find as many mereies as there are limbs If a man should be born blind or lame or should lose an eye or an arm or a leg how much would he love him that should restore the use of these members again We are as much bound to love him that gave them to us at first especially when we consider how often we have deserved to lose them We would love him that should raise us from the dead God is the Author of life and the continual Preserver and Defender of it If we love our parents that begot us we should much more love God that made them and us too out of nothing Take notice of the curious frame of the body David saith Psal 139. 16. I am wonderfully made accepictus sum so the Vulgar rendereth it painted as with a needle like a garment of needle-work of divers colours richly embroydered with nerves and veins What shall I speak of the eye wherein there is such curious Worshmanship that many upon the first sight of it have been driven to acknowledg God Of the hand made to open and shut and to serve the labours and ministeries of Nature without wasting and decay for many years if they should be of marble or iron with such constant use they would soon wear out and yet now they are of flesh they last as long as life lasteth Of the head fitly placed to be the seat of the senses to command and direct the rest of the members Of the lungs a frail piece of flesh yet though in continual motion of a long use 'T were easie to enlarge upon this occasion But I am to preach a Sermon not to read an Anatomy Lecture In short therefore every part is so placed and framed as if God had employed his whole Wisdom about it But as yet we have spoken but of the casket wherein the Jewel lieth the Soul that divine spark and blast how quick nimble various and indefatigable in its motions how comprehensive in its capacities how it animateth the body and is like God himself all in every part Who can trace the flights of Reason What a value hath God set upon the Soul He made it after his Image he redeemed it with Christs Blood c. Well then God that made such a body such a soul deserveth love He that made the Soul hath most right to dwell in it 't is a curious house of his own framing But he will not enter by force and violence but by consent he expecteth when love will give up the keys Rev. 3. 17. Behold I stand at the door and knock if any man open to me I will come in and sup with him Why should Christ stand at the door and knock and ask leave to enter into his own house he hath right enough to enter only he expecteth till we open to him 2. Preservation We are not apprehensive enough of dayly mercies The Preservation of the World is a constant Miracle The World is hanged upon nothing as 't is in the Book of Job A feather will not stay in the ayr and yet what hath the World to support it but the thin fluid ayr that is round about it 'T is easie to prove that the Waters are higher then the Land so that we are always in the case the Israelites were in when they passed through the Red Sea Nos sumus etiam tanquam in medio rubri maris saith Luther the Waters are round about us and above us bound up in an heap as it were by God and yet we are not swallowed up 'T is true the danger is not so sensible and immediate as that of the Red Sea because of the constant rampire of Providence More particularly from the womb to the grave we have hourly maintenance from God Look as the beams in the ayr are no longer continued then the Sun shineth so we do no longer continue then God upholdeth our beings by the word of his Power Heb. 1. 3. Or as 't is with a Seal in the Water take away the seal and the impress vanisheth so do we disappear as soon as God doth but loosen his Hand and almighty Grasp by which all things are upheld and preserved But let us speak of those acts of Providence that are more sensible Into how many diseases and dangers might we fall if God did not look after us as the Nurse after her child How many have gone to the grave nay it may be to Hell since the last night How many actual dangers have we escaped God hath looked after us as if he had forgotten all the world besides as if his whole employment were to do us good He saith that he will no more forget us then a woman doth her sucking child and that we are written before him and graven in the palms of his hands Isai 45. 15 c. as men tye a string about their â—inger for a remembrance or record in a book such things as they would regard all these are expressions to describe the particular and express care of Gods Providence over his children Now what shall be rendered to the Lord for all this If we could do and suffer never so much for God it will not answer the mercy of one day Certainly at least God expecteth love for love Love him as he is the strength of thy life and length of thy days Deut. 30. 26. Every days experience is new fuel to keep in the fire The very beasts will respect their preservers they are loving to those that are kind to them The Ass knoweth his owner and the Ox his masters crib There is a kind of gratitude in the beasts by which they acknowledg their benefactors that feed them and cherish them But we do not acknowledg God who feedeth us and upholdeth us every moment There is â—â— creature made worse by kindness then man He that was made to be Master of the creatures may become their Scholer there is many a good lesson to be learned in their School 3. Redemption As a man when he weigheth a thing casteth in weight after weight till the scales be counterpoysed so doth God mercy after mercy to poyse down mans heart Here is a mercy that is overweight in it self 1 John 4. 10. Herein is love not that we loved God but that God loved us and sent his Son to be a propitiation for our sins If we had had the wisdom to pitch upon such a remedy as certainly it could not have entered into hearts of men or Angels yet we could not have the heart to ask it It would have seemed a rude blasphemy in our prayers to desire that the Son of God
humble for want of growth for the first Longing for food see 1 Pet. 2. 2. life hath a nutritive appetite joyned with it when that is strong 't is a sign the soul is healthy it will grow as we say of children that take the dug kindly they will thrive and do well enough For the second humble for want of growth see Mark 9. 24. help my unbeliefe 't is a sign you mind the work and are sensible of spirituall defects which is a great advantage Tenthly Growth is the speciall fruit of the divine grace God giveth the increase 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven then when they are watered by hand Grace that is necessary to every action is much more necessary to every degree in the Text the Apostle doth not exhort but pray mercy peace and love be multiplied our endeavours are necessary As ploughing and digging are necessary but the Blessing cometh from above These are the observations let us now apply all First let us be earnest with God for this increase he hath the riches of Glory Eph. 3. 16. which we cannot exhaust You honour God when you go for more you want more and he can give more when men are contented with a little 't is a sign either of hardness of heart they are not sensible of their wants or of unbelief as if God had no higher and better things to give us It sheweth us how far they are from being Christians that care not for the least degree of Grace that do not spend a thought that way these are farre from the Kingdome of God Secondly That are faln back and have lost the savouriness of their spirits and their delight in communion with God time was when they could not let a day pass without a duty nor a duty pass without some sensible experience of God but now can spend whole dayes and weeks and never give God a visite time was when there could not a carnall motion arise but they were up in arms against it but now their hearts swarm with vain thoughts and they can swallow gross sins without remorse improvident mispence of time was once a great burden but they have lost their tenderness and can spend a Sabbath unprofitably and find no regrete their vain thoughts were wont to trouble them but now not their carnall practices duty was once sweet but now their greatest bondage certainly the candle of the Lord doth not shine upon them as it did in the moneths that are past Thirdly Those that are at a stay had need look to themselves stinted trees cumber the ground and they that go on in a dead powerless course do hurt rather then good luke-warm profession is but the picture of Religion and painted things do not grow but keep at the same pitch If a man were a Christian in good earnest could he be contented with the present weakness of his faith imperfection of his knowledge with this creeping cold way of obedience VERSE III. Beloved when I gave all diligence to write to you of the common salvation it was needfull for me to write to you and exhort you that ye should earnestly contend for the faith which was once delivered to the Saints THe Apostle having dispatched the salutation maketh way for the matter of the Epistle this Verse is the Preface to the whole wherein he proposeth two things 1. The occasion of his writing 2. The matter and drift of it 1. The occasion of writing this Epistle which was double 1. His earnestness in promoting their good Beloved when I gave diligence to write to you of the common salvation 2. The urgencie of the present necessitie It was needfull for me to write unto you and exhort you In assigning his earnestness and zeal for their good you may take notice of three things which I shall explain in their order 1. A compellation of their persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved a tearm usuall in the Apostles writings the same word is used 1 Pet. 2. 11. and there translated Dearly beloved it noteth not onely that affection which by the law of nature we owe to one another Rom. 13. 8. nor that love which by the law of bounty and kindness we are bound to render to them that love us Matth. 5. 46. but that singular love which we owe to them that are with us in Christ which is alwayes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and we sometimes translate it Charity often Love the Rhemists alwayes Charity whose tenderness in this point as one observeth is not altogether to be disallowed lest it be confounded with common and impure love expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and charity being a Church Word is wholly free from such indifferency and equivocation So here instead of beloved they render my dearest which fitly noteth the tenderness and bowels that are in Christian affection From this compellation observe That Christians should be to each other as beloved such dearness and entireness of affection should pass between them that they may entitle one another to their bowels and choiser respects Reasons are these 1. None can have better grounds to love another they are members of the same body 1 Cor. 12. Brothers born of the same womb living in the same family have defaced all the feelings of Nature and been divided in interest and affection but surely no such Schism can happen in the same body who would use an arm to cut off a leg or an hand to scratch out his eyes members care for one another Now this is the relation which Christ hath left us he hath not only called us into a family but into a body Col. 3. 15 See the same pressed together with many other uniting considerations Eph. 4. 4. 5. 6. verses There is one Body one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Let us a little go over that place The first engagement is one Body they are Wennes and monstrous excrescencies not members that suck all the nourishment to themselves Again one member lacking or out of joynt is a pain and deformity to the whole The next engagement is one Spirit which in all other relations can onlie be had in fancy and imagination friends speak as if they lived by one common soul but here 't is so really all Believers have the same Spirit I say in other relations even in the nearest every one is acted by his own soul but here by one Spirit we are Baptized into one Body 1 Cor. 12. 13. What should divide us when we have the same Spirit We have not all the same measures and that occasioneth some difference as the Soul sheweth it's self in some members more than in other though it acteth all but the Spirit is the same The next consideration is one Hope Shall not
in any onely permitteth it and endureth it and serveth his righteous ends of it Rom. 9. 24. He endureth with much long suffering the vessels of wrath fitted for destruction he preprreth the vessels of mercy as the Apostle there expresseth but endureth the vessels of wrath while they fit themselves for ruine 4. Sin is the cause of punishment though Gods will is the cause why they are passed by they are not punished because not elected but because not obedient Wherefore doth a living man complain but for his sins Lam. 3. 39. t is here as it was in that case David gave order to Solomon that Joab and Shimeâ— should not dye in peace 1 King 2. Yet Davids order was no cause of Joabs death but his own treason nor of Shimeis death but his own flight God never damneth the creature or decreeth to damn it without respect of sin Gods Will is the cause of Preterition his Justice is the cause of Predamnation for damnation is an act of punitive Justice God is so just that he doth not condemn any but for sin so gracious that he doth not condemn every man that doth sin 5. The formal and proper end of God in Reprobation is not the eternal destruction of the creature but the discovery of his own Justice or glory promoted or shining forth in and by that destruction in Election God desireth and effecteth the salvation of a sinner in a subordination to his own glory but in Preterition God endureth a sinner with much long suffering till by his own destruction he bringeth to him the glory of his justice Ezek 23. 11. As I live saith the Lord I desire not the death of a sinner So Ezek. 18. 23. Have I any pleasure at all that the wicked should dye the meaning is God doth not will these things with such a will as is terminated in the destruction of the creature but onely ordereth them in a subornination to his own glory or in plainer terms God delighteth not in the destruction of a sinner as 't is the destruction of the creature but as it is the execution of Justice in the execution of a malefactor there is a difference between punishment and destruction his punishment is of the Judge his destruction is of himself so in this case Thy destruction is of thy self O Israel Hos 13. 9. 2. Concerning the second Objection whether it doth not infringe our comfort and discourage men from looking after their Salvation If I am elected I shall be saved if I am not Elected I shall be damned thus many men plead say they and how will you stir up the negligent and incourage the distressed supposing that doctrine which you have layd down I Answer this scruple is but affected not offered and therefore should be chidden and not Answered a questioning Gods secret will when we know his revealed Gods secret will hath relation to his own actions his revealed will to ours we must not look to Gods Will in the depths of his Counsel but his precepts not what God will do himself but what he will have us do God saith Beleeve in Christ and thou shalt be saved that 's our rule a Physitian offereth cure to all that will come 't were a madness to dispute away the opportunity and say I do not know whether he intendeth it to me if men were ready to perish in the deep waters and a Boat should be offered to carry to land as many as would come in it to be making scruples when we are ready to be drowned whether this help be intended to us yea or no were a very fond thing in such cases we would not wrangle but thankful take hold of what is offered 2. This Doctrine can be no ground of despair to any because reprobation is a sealed book no man for the present can know his reprobation nor is to beleeve himself to be a Reprobate but is called upon to use the means that he may be saved he is no Reprobate that falleth into sin but he that persevereth in sin unto the end therefore it is no good conclusion I am a sinner therefore I am a Reprobate 't is midnight therefore 't wil never be day this is a Book sealed with seven seals none but the Lamb can open it 3. The opposite opinion is encumbred with more difficulties and scruples what comfort can a man have in Vniversal Redemption a man cannot have solid comfort in that which is common to good and bad to those that shall be damned and those which shall be saved all comfort ariseth from a practical syllogism now make the practical syllogism according to the principles of Vniversal grace Christ dyed for all men I am a man therefore for me where humanity or being a man is made the ground of claim and interest and then unless with Puccius and Huberus we hold universal salvation as well as universal redemption the argument wil yield no comfort how can I according to that opinion comfort my self in the death of Christ when men maybe damned that have no interest in it 4. As to the other part of this Objection concerning the profit of this Doctrine and whether it doth not take off men from industry so some have thought But I Answer no For 1. God hath enjoyned the end and the means together Except ye abide in the Ship ye cannot be saved saith Paul to them that sayled with him a Decree was past for their safety that not a man of them should perish yet they must abide in the Ship God doth infallibly stir up the Elect to the use of means as well as bring to such an end 2. The right use of the Doctrine of reprobation is to put us upon examination or diligence upon examination whether we beleeve in Christ or have truly repented that we may make our calling and election pure 2 Pet. 1. 10. For by this means is the sealed Fountain broken open Or upon diligence in case you finde no fruits of Elective love pray read hear meditate wait work out your salvation c. 3. The Doctrine of Election is of great use in the spiritual life without it we cannot understand the freeness of Gods love which is the great means to quicken us to praise God and to beget love to God again for as fire kindleth fire so doth love beget love 't is Gods glory to be served out of love and free consent the devil ruleth his slaves by a servile awe well then if love set love a worke and the best sight of Gods love be in Gods Decree let them say if they dare that the Doctrine of Gods Decree is an unprofitable Doctrine again nothing taketh off carnal confidence and glorying in our selves more then Gods choise according to his own pleasure nothing is a greater support in afflictions especially in distresses of conscience In short nothing is such a firm bond of love between beleevers then the consideration that they are all predestinated from all
maker of all things without himself And to these four Notions or principles are suited the four preceps of the first Table in the first we have Gods unity in the second Gods Invisible Nature and therefore Images are forebidden upon that ground Deut. 4. 12. In the third the knowledge of humane affairs even of mens thoughts and that 's the foundation of an oath for the third Commandment doth principally forbid perjury and in an Oath God is invoked as a witness chiefly of the heart in which his Omnisciency is acknowledged and appealed to as a Judge and Avenger in which his Justice and Power is acknowledged the next principle that God is Creator and Governour of all things is established by the forth Commandment for the Sabath at first was instituted for that purpose to keep up the memorial of the Creation in the world Now out of these speculaâ—ive notions practicals flow of their own accord c. that God is alone to be worshiped obeyed honoured trusted and as far as we set up other confidences or are ignorant of his excellency or deny God his worship and service or serve him after an unworthy manner superstitiously carelesly hypocritically or have gross opinions of his Essence or exclude the dominion of his Providence or cease to invocate his name so far we are guilty of ungodlyness More Distinctly and closely yet let me note that God is to be acknowledged as 1. The first cause 2. The chiefest good 3. As the supream Truth and Authority 4. As the last end God is to be honoured as the first cause that giveth being to all things and hath his being from none and so if we do not trust in him or can trust any creature rather then God our Estates rather then God or do not observe him in his Providence the effects of his Mercy Justice and Power or do not acknowledge his Dominion in all events and sanctifie the things which we use by asking his leave and blessing in prayer we are guilty of ungodlyness Again God is to be acknowledged as the chiefest good and therefore if we do not know him often think of him delight in communion with him fear to offend him care to please him this neglect and contempt of God is ungodgodlyness Again God is to be acknowledged as the Supream truth and Authority and therefore if we are not moved with his promises threats Counsels as the Gentiles were moved with the Oracles of their Gods as Gods people of old when that dispensation was in use with a voyce from Heaven and do not submit to him reverence him in Worship subject our hearts and lives to his Lawes 't is ungodliness once more God is the last end and therefore if in all acts Spiritual Moral Natural even those of the lightest consequence we do not ayme at Gods glory Still 't is ungodliness In this Method I shall endeavour to open this argument And 1. Let us consider God as the first cause and under that consideration 1. Ignorance is a branch of ungodliness I name it first because 't is the cause of all disorder in worship or conversation the Apostle saith 3. Epist John 11. He that doth evil hath not seen God right thoughts of God are the fuel which maintaineth the fire of Religion which otherwise would soon decay and be extinguished now generally people are ignorant of God they know him as men born blind do fire they can tell there is such a thing as fire because it warmeth them but what it is they cannot tell So the whole world and conscience proclaimeth there is a God the blindest man may see that but they know little or nothing of his Essence as he hath revealed himself in his word The Athenians had an Altar and the Inscription was to the unknown God and so do most Christians go on in a track of customary worship and so worship an Idol rather then God so Christ telleth the Samaritans John 4. 22. Ye worship ye know not what 'T is usual with men in a dark and blind superstition to conform to the worship of their place not considering why or whom it is they worship gross ignorance is a signe of no grace for God hath no childe so little but he knoweth his Father Jer. 31. 34. They shall all know me from the last to the greatest some have better education then others greater helps and advantages of parts and Instruction but they all have a necessary knowledge of God Again gross ignorance is a pledge of future judgement 2 Thes 1. 7. God will come in flaming fire to render vengeance on them that know not God and obey not the Gospel many poor ignorant creatures are harmless they do no wrong Oh but they know not God and that 's wrong enough God will avenge it to be ignorant of God that made them is a matter of sadder consequence then you are aware by those that know not God in this place is meant Pagans for 't is contradistinct to those that obey noâ— the Gospel but if there be vengeance for Pagans who have no other Apostles sent to them but those natural Apostles of Sun Moon and Stars and have no other Books wherein to study God but Showrs of raine and fruitful seasons if there be vengeance for them because they did not see and own a first cause what is there for those that shut their eyes against the light of the Gospel surely to be ignorant now is a greater sin then we think of 2. When we do not depend upon him 't is ungodlyness trust and dependance is the ground of all commerce between us and God and the greatest homage and respect which we yield to the Creator and first cause now when men trust any creature rather then God their estates rather then God they rob him of his peculiar Honour That there is such a sin appeareth by that Job 31. 34. If I had made gold my hope or said to the fine gold thou art my confidence If I rejoyced because my wealth is great and my hand had gotten much c. Job to vindicate himself from Hypocricie reckoneth up the usual sins of Hypocrites amongst the rest this is one to make gold our confidence men are apt to think it the staff of their lives and the stay of their posterity and so their trust being intercepted their hearts are diverted from God 't is an usual sin though little thought of the great danger of riches is by trusting in them Mark 10. 23 24. When men are intrenched within an estate they think they are safe secured against what ever shall happen and so God is layd aside let a man be intrenched within a promise and yet he is full of fears and doubts but wealth breedeth security therefore coveteousness is called Idolatry Eph. 5. 3. and the covetous man an Idolater Col. 3. 5. not so much because of his love of money as his trust in money the glutton loveth his belly
and included in the general promise and precept and are accordingly affected then are we saâ—d to believe in Psal 27. 8. the injunction is plural seek ye my face but the answer is singular thy face Lord will I seek thus must all truths be applied and that in their method and order for there is an Analogy and proportion between them as the Doctrine of mans misery that I may consider this is my case and having a feeling of it may groan for deliverance the Doctrine of redemption by Christ that we may put in for a share and assure our own interest the Doctrine of the thankfull life that we may deny our selves take up our crosse and follow Christ in the obedience of all his Precepts The first Doctrine must be made the ground of complaint the second of comfort â—nd hope the third of resolution and practise But when we suffer these truths to hover in the brain without application or hear them onely as children learn them by rote never thus reflecting What am I What have I done What will become of me c unbelief remaineth undisturbed 7. By Apostacy or falling off from God the great businesse of faith is by patient continuance in well-doing to look for glory honour and immortality Rom. 2. 8. but now to tire and grow weary or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief what ever faith we pretended unto for a flash and pang 8. Desperation when conviction groweth to an heighth and legal bondage gets the Victory of carnal pleasure Gen. 4. 13. My sin is greater c. and Jer. 18. 12. Thâ—re is no hope c. when men think 't is in vain to trouble themselves their damnation is fixed and therefore resolve to go to hell as fast as they can such desperate wickednesse may there be in the heart of a man 2. Unbelief in part broken and so it implyeth the remainders of this natural evil in the Godly in whom though faith be begun yet it is mixed with much weaknesse Mar. 9. 24. Lord I beleeve help my unbeleef this unbelief is manifested 1. By a loathness to apply the comforts of the Gospel 't is the hardest matter in the World to bring God and the soul together or to be at rest in Christ when we are truly sensible we draw back depart from me saith Peter for I am a sinfull man and he should rather say draw â—igh to me the poor trembling sinner thinketh so much of the judge that he forgets the father though the soul longeth for Christ above all things yet it is loath to take him for comfort and reconciliation but floateth up and down in a suspensive hesitancy 2. By calling Gods love into question upon every affliction and in an hour of temptation unravelling all our hopes see Psal 77 7 8 9 10. If the Lord were the God of the Mountains and not of the Valleys we are wont to say if God did love us why is this befallen us those are fits of the old distemper Christ when crucified would not let go his interest but crieth out My God My God 3. By fears in a time of danger carnal fears such 〈…〉 do perplex us when we are imployed in Christs work and â—ervice as the Disciples that were imbarked with him were afraid to perish in his company Why are ye so fearful O ye of little faith Matth. 8. 26. filial fear or reverence of God is the daughter of faith as distrustfull fear is the enemy of it trouble is the touch-stone of faith if we cannot commit our selves to God in quietnesse of heart it argueth weaknesse God hath undertaken to bring his people out of every streight in a way most conducing to his glory and their welfare Rom. 8. 28. and therefore when the word yeeldeth up no support Psalm 119. 50. and the promises of God cannot keep us from sinking and despondency of heart we bewray our unbelief 4. By Murmurings in case of carnal disappointment discontent argueth unbelief they quarrel with Gods Providences because they believe not his promises Psal 106. 24. They believed not his Word but murmured in their Tents 't is ill and they cannot see how it can be better So Deut. 1. 32. with 34. in this you believed not the Lord your God 5. By carking in case of streights bodily wants are more pressing then spiritual here faith is put to a present tryal and therefore here we bewray our selves Matth. 6. 30. Shall he not much more cloath you O ye of little faith he doth not say of no faith for the temptation is incident to a Godly man they do oftener bewray their unbelief in distrusting God about outward supplies then about eternal life which yet I confesse is very irrational for if a man cannot trust God with his estate how shall he trust him with his soul and to a considerate person there are far more prejudices against eternal life than against temporal supplies look as it was a folly in Martha to believe that Lazarus should rise at the general resurrection and to distrust his being raised from the dead after four days lying in the Grave John 11. 24. so 't is a great folly to pretend to expect life eternal and not to be able to depend upon God for the supplies of life temporal 6. By coldness and carelesnesse in the spiritual life if men did beleeve that heaven were such an excellent place they would not so easily turn aside to the contentments of the flesh and the profits of the world men have but a conjectural apprehension of things to come of the comforts of another World as things at a distance sometimes we see them and sometimes we lose their sight so that we are not certain whether we see them yea or no so it falleth out in heavenly matters we are poor short sighted creatures 2 Pet. 1. 9. sometimes we have a glimpse of the glory of the World to come some flashes and again the mind is beclouded and that 's the reason why we mind these things so little and seek after them so little a steady view and sound belief would ingage us to more earnestnesse they that beleeve the high price of our calling will presse on to the mark Phil. 3. 14. surely men do not believe that heaven is worth the looking after otherwise they would seek it more diligently Heb. 6. 14. a poor beast that is going homeward goeth chearfully 8. Indirect courses to get a living and subsistance in the World as if God were not All-sufficient Gen. 17. 1. to break through where God hath made up the hedge argueth that we do not depend upon him as by temporising or by unjust gain This for a fit and in some distemper may be incident to Gods Children 3. The last thing in the method proposed is the cure of unbelief God by his mighty power can onely cure it Eph. 1. 19. but the means
is in the Divels an extream aversenesse enmity and hatred of God and his Glory but certain as they are rational creatures they cannot but be sensible of their losse as also the damned spirits are and so great a losse of happinesse for that is the consideration under which they are sensible of it must needs breed horror and torment they do not mourn for the absence of God as the Saints do out of a principle of holinesse and because God is lovely in himself but as profitable to them this sense as 't is accompanied with despair so with blasphemy and hatred of God surely every part of the sentence that is pronounced upon wicked men is fitted to beget terrour in them and therefore depart from me is apprehended as a misery as well as go into everlasting torments Add further to their darkness that despair that is upon them and fearful looking for of the fiery indignation of the Lord which desperate sorrow is expressed by utter darkness and gnashing of teeth Matth. 22. 13. Let me now come to some observations 1. Darknesse is the Divels punishment the highest misery of the highest rank of reasonable creatures Oh why should we love that which is the misery of the fallen Angels as our Saviour speaketh of some that love darknesse rather then light Iohn 3. 19. that is errour rather then truth lâ—sts rather then Christ ignorance rather then knowledge 'T is one of the saddest arguments of mans dreadful fall that he â—s in love with his own misery we should hate sin and we hate the light that reproveth it ignorant people love a foolish Ministry Gods faithful witnesses are their torment Rev. 11. 10. the carnal world would faine lie down upon the bed of ease and sleep light is troublesome those that let them alone are their Idols and darlings the blind lead the blinde and both fall into the ditch 't is evil not to know the will of God 't is doubly evil when we desire not to know the one sort erre in their minds the other in their hearts spiritual darkness is far worse then bodily when Ely was stricken blinde he desired sâ—me body to lead him by the hand Acts 13. 11. In such a case we count our happinesse to light upon fit guides in spiritual darkness 't is quite otherwise we cannot endure a faithful guide the Prophets prophesie lyes and the people love to have it so a blind people are al for blind guids 2. Light that yeildeth us no comfort is but darknesse Sathan hath knowledge left but no comfort Jam. 2. 19. they believe and tremble the more sense they have of Gods being and glory the greater horror have they upon their spirits 't is very miserable when we have only light enough to awaken conscience and knowledge enough to be self condemned To know God but not to enjoy him that 's the Divels punishment Oh then never leave till your thoughts of God are sweet and comfortable Psal 104. 34. Sathan cannot but abhominate his own thoughts of God for he cannot think of him without torment but 't is otherwise with gracious hearts that meditation which is the Divels terrour is their solace and support Gods name to them is as an oyntment poured out Cant 1. 3. full of fragrancie and reviving rest not then till you can see God with such a light as giveth you fruition and comfortable enjoyment of him in thy light shall we see light Psal 36. 9. there is light in thy light but all other light is but darknesse 3. Do but bserve the difference between God and Sathan God is light 1 John 1. 5 and Sathan darkness God dwelleth in light and Sathan is reserved in chains under darknesse the first creature that God made in the world was light and the first gift of the spirit is illumination but now all Satans aim work is to bring in darkness to blind the mind 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then the more dark the more like Sathan a Child of God is a Child of light and what have we to do with works of darkness Eph. 5. 11. there should be such a contrariety between you and sin as there is between God and Sathan say then these actions would only become my night of ignorance and folly night work is unseemly for the day Rom. 13 12. the day is at hand let us cast off the workes of darkness leave these things to the Bats and the Owls if there be a difference and contratrariety bâ—tween Christ and Belial who are the chiefes of either state so between the persons that heard under them What communion is there between Chrâ—st and Belial between light and darkness 2 Cor. 6. 14. 4. So much darknesse as remaineth in you so much advantage hath Sathan against you The dark part of the world is the seat of his Empire Rulers of the darknesse of this World Eph. 6. 12. His subjects are the children of darknesse and all the advantage that he hath over the Children of Light is because of the darknesse that is in them whosoever therefore lyeth under a state of darkness is under the power of Sathan The great work of the Ministery is to recover them to turn them from darknesse to light Acts 26. 18. and so from Sathan to God Oh the sad condition of such persons that are bound together with Sathan in chains of darknesse Poor Creatures how are they hurried to and fro from wrath to Pride from Pride to Lust from Lust to Filthinesse from Filthinesse to Worldlinesse Oh then awake you that sleep and the Lord shall give you light Eph. 5. 14. What a blessing is it when it can be said of us what the Apostle said of the Ephesians ye were darknesse but now are light in the Lord Eph. 5. 8. As soon as you have received light and grace you are translated out of Sathans Power and Kingdom and put into the Lords 5. The darknesse of sin is punished with the darknesse of misâ—ry The light whereby we are directed and perfected is the same the state of grace is a marvelous light 1 Pet. 2. 9 and the state of glory the inheritance of the Saints in light Col. 1. 12. So sin is but darknesse begun Hell is called utter darknesse Matth. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darknesse beyond a darknesse as Augustine glosseth in his Homilies In tenebras ex tenebris in foeliciter exclusio the damned are but thrust out of one darknesse into antoher from ignorance to sin from sin to torment 't is very observable when Solomon compareth the way of the just and the way of the wicked he compareth the one to light the other to darknesse Prov. 4. 18. 19. The way of the just is as the shining light that shineth more and more unto the perfect day and the way of the wicked is as darkness By the rule of contraries as one is a growing light so the
Numb 32. 38. Nebo and Baalmeon their names being changed so exact should we be in keeping from Idols 2. Let us beware of Idolatry Satan loveth it and that is motive enough we should hate as Christ hateth and love as he loveth Rev. 2 6. and on the contrary love what Satan hateth and hate what he loveth naturally we are wondrous prone to this sin and therefore Idolatry is reckoned as a work of the flesh Gal. 5. 20. man naturally hath a corrupt and working fancy and imagination which depending upon sense formeth fleshly conceptions and notions of God and therefore are we so prone to erre in this worship 't is not needful I hope to speak to you of Paganish and Popeish Idolatry Let me only now disswade you First from making the true God an Idol in your thoughts by forming apprehensions unworthy of the glory of his Essence Psalm 50. 21. Thou thoughtest that I was altogether like thy self Now thus we do when we conceive him of such a mercy as to hold fellowship with one that continueth under the full power of his sins so weak as not to be able to help in deep extremities Zech. 8. 6. Of a rigorous and revengeful disposition as not to pardon injuries and offences upon submission and repentance Hos 11. 8. of a fickle nature so as to fail in his promises Numb 23. 19. Thus 't is easie to turn the true God into an Idol of our own brains To remedy this consider God in his works and in Christ In his works Cyril I remember observeth that before the flood we read of no Idolatry Aquinas addeth a reason to the observation because the memory of the Creation was then fresh in their thoughts Again look upon God in Christ you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle it was called a Sacrifice of Devils The Tabernacle was a Type of Christ you make God an Idol when you worship him out of Christ For the Father will be honored in the Son John 5. Therefore when ever you go to God take Christ along with you Secondly From setting up any Idol against God in your affections when you set up any thing above God in your esteem especially in your trust that 's an Idol covetousness is twice called Idolatry Col. 3. 5. Eph. 5 5. because it doth withdraw our affections from God yea our care our esteem our trust which is the chiefest homage and respect which God expecteth from the Creature I mention these things because I would speak somewhat to practice and because Satan is gratified with spiritual Idolatry as well as with that which is gross and bodily From that Clause about the body of Moses once more observe That of all kind of Idolatry the Devil abuseth the world most with Idolatrous respects to the bodies and Relicks of dead Saints If you ask why I answer Partly because this kind of Idolatry is most likely to take as being most plausible and suitable to that reverend esteem which we have of those that are departed in the Lord and so our Religious affections become a snare to us Partly because when men become objects of Worship and Adoration the God-Head is made more contemptible and mens conceits of a divine power run at a lower rate every day Partly because this malicious fiend hopeth this way to beat the Lord with his own weapon when the bodies and Relicks of those Saints who by the famousness of their examples were likely to draw many to God do as much or more withdraw men from him and superstition doth as much hurt as their example did good Partly because the Devil by long experience hath found this to be a successful way in the world Lactantius proveth it that the Idolizing of famous men was the rise of all Idolatry and Tertullian in the end of his Apology observeth the same that Heathen Idolatry came in this way sub nominibus imaginibus mortuorum by a reverence to the images of dead men whose memory was precious amongst them Ninâ—s or Nimrod the first Idolater set up his own dead Father Bâ—lus whence came the names of Baal and Bel for an Idol The Teraphim stolen by Rachel Gen 31. 35 were the images of their Ancestors whom Laban worshipped so in the primitive times before any other Idolatry was brought into the Church they began with the Tombs and Shrines of the Martyrs First It sheweth us the first rise of Idolatry respect to the Relicks and Remains of some men famous in their generations Satan attempted it betimes not only among the Heathens but among the people of God he contended for the body of Moses that he might set it up for this use but that which he could not obtain then he hath effected now in the Roman Synagogue by the Arms the Legs the Hands the Feet the Pictures of the Martyrs surely such a known Artifice and ancient method of deceit a man would think should long ere this have been discerned but that God hath given them up to beleeve a lye Well might the Anti-Christian state be called Rev. 11. 8. Babylon Sodom and Aegypt that is Babylon for Idolatry Sâ—dom for filthyness and Aegypt for Ignorance and darkness the same Idolatry being practised which was in use in the darkest times of Paganism Heathenism and Popery differ but little only the names are changed a new Saint for an old Heathen Idol their canonizing and the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are much alike so are their Saints and the Heathens and Heroes and middle poners only that the Papists have put many in the Calender which either never were in the world or else were wicked and traiterous as our Bâ—cket and St. George an Arrian Bishop that so the Devil might be doubly gratified by the Shrine it self and that by the canonization of the infamous person sin might become less odious Secondly It sheweth the perverseness of men who are apt superstitiously to regard the Relicks of them dead whom they despised living Moses was often opposed living and after death likely to be adored as 't is often the condition of Gods people to live hated and dye Sainted Vetus morbus est saith Salvian quo mortui sancti coluntur vivi contemnuntur The Scribes and Pharisees garnished the Tombs of the dead Prephets and killed the living Mat 23. 29 30. And the Jews in the fifth of John pretended love to Moses and shewed hatred to Christ posterity honoureth them whom former ages destroyed living Saints are an eye-sore they torment the world either by their example or their reproofs Rev. 11. 10. Heb. 11. 7. but objects out of sight do not exasperate and stand in the way of our lusts this fond affection is little worth those that were ready to adore Moses would not imitate him Again from that He durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not the boldness to do any thing contrary to the Law of God or unbeseeming
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
running and still moveth faster and faster look then to your first breaking off from God and remitting your watch and spiritual fervour 't is easier to crush the egg than to kill the serpent He that keepeth an house in constant repair prevents the ruine and fall of it stop every hole and chinck before the mischief spread further 4. Plead with thy heart the highest degree of love doth not answer the dignity of Christ nor the duty that we owe to him he is to be loved with all the Soul and all the heart and all the might 't is a disgrace to him to give him less surely he looketh to be much loved again who hath loved us so intirely and translated us out of darkness into marvelous light 5. In case of decay take the advice which the holy Ghost hath given you Rev. 2. 5. where three things are required 1. Consideration 2. Humiliation 3. Reformation 1. Consideration Remember whence thou art fallen ponder the case in examination we compare our selves and the Law together but in this recollection our selves and our selves together sadly consider then what a difference there is between thee and thy self recall former experiences and say as Job 29. 2. 3. Oh that I were as in moneths past in the dayes when God preserved me when his candle shined on my head or as the Churce Hosea 2. 7. It was better with me than now in our serious sequestration and retirements we should have such thoughts as these are I was wont to spend some time every day with God I remember when 't was a delight to me to think of him now I have no heart to pray or meditate no relish of communion with his blessed majesty 't was the joy of my Soul to be at an Ordinance the returns of the Sabbath were welcome to me but now what a weariness is it time was when I had sweet experiences and the graces of Gods Spirit were more lively in me but now all is dead and inefficacious time was when a vain thought was burdensome unto me but now I can away with sinful actions time was when the mispence of ordinary time was a grief unto my Soul now I can spend the Sabbath unprofitably and never be troubled c. Thus should you consider your estate 2. Humiliation intimated in the word repent 't is not enough to know your selves faln many are convinced of their collapsed and decayed estate but do not judg themselves for it in Gods presence go bewail it to God smite upon the thigh praying for pardon that 's the notion of the word repent here 't is not enough to repent of gross whoredom theft drunkenness we must repent also of the decayes of love the blind world thinketh we are to repent of nothing but what is publikely odious In friendship coldness is taken for a great injury go arraign thy self before God for growing cold in his Love and Service 3. Reformation do thy first works we must not spend the time in idle complaints many are sensible that do not repent some may repent that do not reform you must not be quiet till you recover your former station Christ puts Peter upon a trebble profession because of his trebble denyal John 21. 17. The next note is from the coupling of these two the love of God and looking for the mercy of Christ unto eternal life Thence observe That love to God will put us upon looking for Christs second coming when this mercy is to be dispensed to us See the like connection elsewhere 2 Thes 3 5. the Lord direct your hearts to the Love of God and the patient waiting for Christ. Two reasons may be given of it 1. Love allayeth fear 1 John 4. 17. 18. of whom should a Christian be afraid at that day of the Divel he is held in chains of darkness and judged by the Saints together with Christ of Christ Shall the members be afraid of their head the ransomed of their Redeemer the beloved of of their Saviour Oh but then he cometh as a Judg but 't is to plead their cause to right their wrongs to revenge their enemies to reward their services if he be then your Judg he hath ever been your Advocate hitherto and surely he that hath interceded for you will not condâ—mn you 2. Love quickeneth desire 2. Pet. 3. 12 Looking for and hastening the coming of the Lord. see Cant. 8 14. Rev. 22. 20 An Harlot would have her husband deferre his coming but a chast spouse thinketh he can never come soon enough they that go an whoring after the world neither dâ—sire Christs coming nor love his appearing but the Spirit of the Bride saith come they that love God look for it Phil. 3. 20. long for it 2 Tim 4. 8. they love his appearing corrupt nature saith depart Job 22. 14. but grace saith come the children of God would fain see him of whom they have heard so often and so much and of whose sweetness they have tasted they know him by hear-say and by spiritual experience but they would fain see his person This now informeth us what a difference there is between a child of God and wicked men they wish this day would never come and would be glad in their hearts to hear such news the thought of Christs coming is their burden and torment they have the spirit of the Divel in them art thou come to torment us before our time Matth. 8. 31. They cannot endure to hear or think of it if it might go by voices whether Christ should come or no would they give their voice this way and say Come Lord Jesus yea come quickly If Thiefs and Malefactors should have the liberty to chuse whither the Assizes should be kept or no would they ever fix it and look for and long for the time of its approach No no but a child of God is waiting and looking for this happy time But now here is an Objection are Christians alwayes in this frame What shall we say then to those weak ones that tremble at the thought of it for want of the assurance of Gods Love and the best Saints that do not alwayes feel such an actual inclination and strength of desire I answer the meanest Saint hath some inclination this way can a man desire that Christ should come into his heart and not come to Judgment Since comfort and reward is more naturally embraced than duty the first work of grace is to raise us up to this hope 1 Pet. 1. 3. but yet sometimes there may be a drowsiness and indisposition and then their lamps may not be kept burning Luc. 12. 35 36. The wise Virgins stept as well as the foolish Matth. 25. oftentimes they find themselves indisposed for his coming by careless carriage remission of their watch and scattering their Love to the Creature yea much of their old bâ—ndage may remain through the imperfection of their Love for his perfect love casteth out fear A wife
the fire hating even the garment spotted by the flesh HEre is the second part of the Exhortation explaining their duty towards others or teaching them how to behave themselves to them that were gone astray Of some have compassion the vulgar readeth quite to to another sense and some being reproved Beza saith that in some Greek Copies he found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reading which we follow is to be preferred the other is but in few Copies is harsh in construction and mangleth the whole context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on these have mercy 't is a word that cometh from another word that signifyeth bowels and so noteth not only the gentleness of the censure but the inward affection or as we render it the compassion which we should have over them putting a difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath many significationâ— judging discerning we most fitly render it according to its usual sense and the Apostles scope From the 22. verse observe 1. That reproofs must be managed with compassion and holy grief ouâ— words must have bowels in them this is like God He doth not afflict willingly nor gâ—ieve the children of men Lam. 3. 33. there are tears in his eyes when he hath a rod in his hand 't is like Christ He wept when he drew near the City Luk. 19 41. the Jews were his enemies and that was the day of his solemn tryumph yet he wept Oh that thou haâ—sâ— known the things of thy peace 't is suitable to the disposition of Gods servants in all ages Samuel left Saul but wept for him 1 Sam. 25. 35. Paul speaketh of very wretches that made a design of the Gospel to gratifie their belly concernments I tell you weeping saith he Phil. 3. 18 19 There are three grounds of this holy grief 1. The dishonour done to God Psal 1â—9 136. love will be affected with the wrong of the party loved if we see a man kill a friend or child whom we love the sword would pass through our own hearts Luk. 2. 35. Shall we see them strike at God and not be troubled 2. The harm and destruction men bring upon themselves that they have no care of their own souls Jer. 13. 17. 3. The proneness that is in our nature to the same sin Gal. 6. 1. Bernards good man would weep ille hodie ergo cras he to day and I to morrow there is no sin in their lives but was in your nature Well then it checketh them that speak of others sins by way of reproof or censure but with delight or petulancy of spirit many reproofs are lost because there is more of passion then of compassion in them 't is spiritual cruelty when you can turn a finger in your brothers wound without grief reproofs are delightful sometimes out of the sweetness of revenge or hatred and ill will to the persons of men sometimes out of pride or a desire to vaunt it and insult over others sometimes from self conceit and non consideration of our own faultiness Oh consider this is not Christian dealing Paul saith I am afraid least when I come among you my God will humble me and that I shall bewail many c. 2 Cor. 12. 21. Many a proud Pharisee would have blustred and threatned them with the severity of discipline but Paul was afraid he should have a heavy load upon his own soul Again and more expresly observe That in reproving some must be handled gently But who are those that must be handled gently 1. With the most notorious 't is good to begin mildly that they may see our good will and desire of their Salvation 2 Tim. 2. 25. hasty Spirits cannot brook the least opposition and therefore are all a fire presently how did God deal with us in our natural condition with what lenity and mildness and spake comfortatably to us to allure us out of the Divels snaâ—e Hosea 2 15. 2. The persons whom we should treat with much compassion are these 1. The ignorant and seduced some are of a simple and weak heart the young men that went with Absalon went in the simplicity of their hearts and knew not any thing 2 Sâ—m 15. 11. though swine or dogs be driven with violence yet poor stray Lambs must be brought home as the Shepherd brought home his two lost sheep upon his shoulders rejoycing Luc. 15. Many well meaning men may erre be not too severe with them leâ—t prejudice make them obstinate and so from erring brethren they become heretical 2. Those that slip of infirmity members must be set in joint tenderly Gal. 6. 1. the carnal world reflects with most sharpness upon the infirmities of Gods people the late Bishops Courts were chiefly bent against the godly a Drunkard and an Adulteror found more favour than a godly Inconformist let us learn to distinguish betwixt an evil course and inconsiderate slips and as long as there is any thing of Christ be not too severe 2 Thess 3. 15. 3. The afflicted in Conscience we must not speak to the grief of those whom God hath wounded the Apostle would have the incestuous person comforted lest he should be swallowed up of too much grief 2 Cor. 2. 17. When Adam was troubled though God reproved him yet he made him a coat of skins to cover his nakedness when Peter was weeping Christ sendeth a comfortable message to him Go tell my disciples and Peter c. Mark 16. 7. 4. If they erre in smaller matters we must not deal with motes as with beams and put the wicked and the scrupulous in the same rank nor the gross Heretick and those that mistake in point of Church order while the judgement is sound in Fundamentals and the practice is reformed we should use meekness till God reveal the same thing Phil. 3. 15 16. God hath given them light in most things and those which are most necessary and no time will discover those truths to them whereof they are yet ignorant 5. The tractable and those of whom we have any hopes Rehoboam would deal roughly and so lost ten tribes Tertullian was even forced into the tents of the Montanists by the indiscreet zeal of some who were too forward with censures and still men are lost that otherwise would be reclaimed differences are made irreconcileable by the imperious sowreness and bitterness of those that manage them dashing storms wash away the seed whereas gentle showers refresh the earth men left without hope grow desperate From that putting a difference In all censures and punishments there must be choise used and discretion Prudence is the Queen of graces different tempers require different remedies the Prophet saith in Husbandry the fitches are not treshed with a threshing instrument neither is a cart wheel turned about upon the Cummin but the fitches are beaten out with a staff and the Cummin with a rod so all tempers do not need a like dispensation God himself putteth a difference some
Hymeneus Alexander are said to make shipwrack of faith that is false faith 1 Tim. 1. 19. 20 Vse 6. * Rom. 16. 20. * Vide Scultâ—tum in Isaâ— 54. * Rom. 1. 17. Observat 1. * Mat. 6. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an additional supply like paper and pack-thread which is given over and above the bargain * James 1. 9. †2 Cor. 1 5. Observat 2. Observat 3. Observat 4. Observat 5. * So in the Angels Song Luke 2. â—9 Glory peace and good will All comes from good wil that 's the first couse â— God glory is the last end Under the Law the first and the tenth were the Lords the beginning and ending are his 1. Mercy * Iâ—â—git â—â—ta Scriptura ut credamus Deuâ— esse misericordem Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mâ—â—â—riâ—oâ—dia suâ—â—â—â—â—â— parlaâ— peâ—â—aâ—orâ—m â—lâ—â—or coâ—it ut pâ—niâ—â— Sâ—lâ— * Mutat sententiam sed non decretum Bradwardine * Luk. 16. 11 * Joel 2. 12. Jonah 4. 2. * Rom. 3. 24. * Nisi expectaret impium non inveniret quem glorificarâ—â— piuâ— Aug. * As they said We have heard that the Kings of Israel are merciful Kings c. Vse 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost †Châ—â—nâ—â—â—us Obsâ—râ—aâ— aâ—â—ter 〈…〉 in dispu 〈…〉 quando cum â—ominibus sui similibus â—iâ—aâ—tuâ— aliter in meditationibus quando corem deo sistunt conscientiam suam quosi coâ—sa dicenda â—ssâ—â— c. Davenant de Jâ—sâ—â—tiâ— * â—â—â—â— non â—â—â— vixi uâ— pudeat inter nos vivere c. 〈…〉 quia â—onum 〈…〉 habâ—o Possidius in vita August Vse 2. * Ezek 18 21. * Rom. 3. 25 26. and 1 John 1 9. * Iob 38. 41. Mat. 6. 26. Luke 12. 2◠†Jonah 3. 10. â—oâ—l 2. 14. Vse 3. * Ephes 2. 4. 1 Tim. â— 13 Gen 33 6 Phil. 2 27. Vse 4. * So those in Matthew did not deny but make excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 5 They would not take it into their care and thoughts * Deut. 9 4. * 1 Pet. 2. 3 Heb. 6. 4 5. 6. Observat Tranquilluâ— Deus tranquillat omnia * Eodem sanguine Christi gâ—uâ—â—â—ti Aug. Confess de seipso Alipio Vse 1. Tryal * Pax nostra bellum contra Satanâ—m Tertul. ad Martyras Vse 2. Exhortation * Pet. 2. 3. Vse 3. * Iniqua lex est quae se exquinari non patitur Tertul. Apol. Love Definition 1. Grounds Causes of it * Radius reflexus languet * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why we must love God 1. God hath commended it 2 Reason God hath deserved it Properties of Gods Love 1. The Ancientness 2 The Freeness â—ii 〈…〉 3 Frequency 4. Variety 2. The Effects of Gods Love 1. Creation * Eccles 12. 1. â— Preservation 3. Redemption * Ephes 3. 10. * John 3. 16. 3. God hath desired it 1. Threatneth 2. Promiseth 3 Beseecheth Fourth Argument The Nature of Love sheweth that we should love God See Neirâ—nbergius de ingenio amoris * Domini sâ—cistâ—â—os propter to irrequietum est coâ—â—â—sâ—â—um dâ—neâ— perveâ—iat ad tâ— Aug. †Acts 17. 26 27. 5 Argument from the nature and disposition of the Sanâ—s * Sâ— sic peccâ—â—i pudorem illiâ— iâ—ferni horrâ—ren c. Anseâ—â—r * Psal 31. 23. * Eadem velle noâ—â—â— ea demum vera est amicitia Salust †Prov. 8. 13. Rev. 2. 6. Evidences of our love to God â— Evidence God will be loved alone 2 Evidence The Effects of Love 1 Hatred of sin 2 Delight in obedience * 1 Thes 1. 3. Heb 6. 10 3. Delight in Gods presence and grief for his absenâ—â— Helps Doct. 1. Reasons or Motives * Minime bonus est qui melâ—â—r fieri noâ— vulâ— Bernarâ—us †Ephes 2. 13. * Mat 12 34. Acts 26. 28. * See Sâ—aâ—â—eâ—m Dub. Evang. parâ—o 31. Dâ—b 135. alios passin * Isay 5. â— Rom. 1. 17 Phil. 3. 14 2. Obser †Asâ—ndenâ—o â—on volando ascinditur summiâ—as scalae Bernard * See Plutarch in hiâ— Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 13. 11. * Young men if they know their hearts have cause to complain of Hypocrisie as old men of deadness Mr. Thomas Goodwinâ— in a Treatise of growth in grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus ubi supra Vse 1. Vse 2. Doct. 1 Reason * Summus utâ—iusq indâ— surorâ—â—ulâ—o quod numina viâ—inorum oâ—it u tâ—â—q locus juvâ—nali 2 Reason 3 Reason 1 Vse * Eph. 4. 3. †2 Cor. 6â— 14. Doct. Observat Zecharias cum lâ—qui non potuit Scripsit Observ * Judg. 5â—14 †Scribant doctique indoctique Poemata passion Juvenal * Councels have thought it worthy their care Vide Canones Apostolorum ut vocaâ—t Can. 60 Synod Dordraâ— Concilia de corrigâ—ndis Tyâ—ographiae abusibus sessionâ— â—22 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vita Numae †Alternù viâ—bus contensiosâ—suâ—e sune uâ—e â— dâ—eâ— in â—eâ—eram traximuâ— â—bstreâ—entâ—bus â—tâ—aâ— quâ—busdam spectantâ—â—us â—ingâ—lo umnâ—bâ—â—o quodam veritas â—â—â—â— bâ—abatuâ— â—er ul coâ—tra luâ—aeâ—s Observ Observ * Gemmam anâ—â—lâ— câ—rvae iuclâ—sam amplectitur Gigas a â— plectitur Puâ—rulus â—eeâ— Gâ—gas â—oâ—tius â—am aâ—pâ—ctatur quâ—m pue â—lus tâ—mâ—n mâ—net annâ—lus aeqâ—e â—reâ—iâ—sâ—s gâ—mmâ— aeque pâ—â—ciosa â—â—theâ—nâ—◠†Fides â—na â—adâ—oâ—â—oâ— respectu subjeâ—â—oruâ— graduâ—m sed speciti object 〈…〉 †Tertul. in â—raesâ—â—â—p adversus Haeâ—â—â—cos Observ Observ * 2 Pet. 1. 12. Observ * Fides est duplex â—iâ—es qâ—ae credâ—tur â—ides qua câ—â—dâ—â—u◠†â—liquid tibi â—râ—ditum non a te inventum aliquid quod acâ—episâ—i non exaâ—iâ—asti c. Vincensius Lyrinensiâ— Observ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given fâ—eâ—â—y * John 6. 44 45 Observ †2 Thes 3. 2. * 2 Cor. 4. 3. Observ 1. Observ 2. * Quod tibi credituÌ„ non a te intentum quod accepisti non excogitasti Vinc. Lyr. Mensis 1. Observat 1. * Josh 24. 3 Gen. 39. 2. * Exo. 24. 12 * Gal. 1. 6 7. 1 Tim. 6. 3. * Monstra Diabolica colâ—bant Aâ—gâ—ptiaca nunc numero Vincentia Gildas Vse Observat 2. * Isai 43. 10 Non credereÌ„ Scripturae nisi me Ecclesia moveret Author it as Aug. * Deut. 4. 2. 12. 32. 2. Observat 3. * 2 Tim. 3. 14 15. 2 Tim. 3. 15 17. Hold fast till I come Rev. 2. 25. * Acts 2. 17 Heb. 1. 1. 3. Observat * Erubescit quamvis â—â— praedam dâ—â— ctrina quam propria reprehendit conscientia Hieron in Epitaph Marcellae We can do nothing against the Truth but for the Truth 2 Cor. 13. 5. * Psa 25. 14 John 7. 17. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazi Orat. ut memini 40. Holiness doth not blunt the wit but sharpens none have a worse spiritual sight then they that lack grace 2 Pet. 1. 9. Doct. * Mat. 11. 19 †Quid ergo malum in Christiana Religione
with them Christ is called the Prince of Peace Isai 9. 6. but 't is to those that submit to his Government to his Subjects he saith Take my yoke upon you and ye shall find rest Mat. 11. 29. We are not in a capacity to receive this Blessing till we take an oath of allegiance to Christ and continue in obedience to him 2. The next Note is delight in communion with God Job 22. Acquaint thy self with him and be at peace A man that is at peace with God will be often in his company Bondage and servile awe keepeth us out of Gods presence We cannot come to him because we cannot come in peace A man never delighteth in duties of commerce with God when either he hath a false peace or no peace Duties disturb a false peace and when we are raw and sour we are unfit for work When a Peace is concluded between Nations that were before at War Trading is revived so will it be between God and you commerce will be revived and you will be trading into Heaven that you may bring avvay rich treasures of grace and comfort It presseth us to make peace vvith God by Christ We speak to tvvo sorts the careless and the distressed 1. To the careless Consider you are born enemies to God They that loved him from their cradle upvvard never loved him You must make peace vvith God for you cannot maintain war against him Are you stronger then he What vvill you arm lusts against Angels And do you knovv the terror of his wrath one spark of it is enough to drink up all your blood and spirits Job 6. 4. The present life is but a vapor soon gone If God be angry he can arm the least creature to kill you The vvhole Creation taketh part vvith God Adrian vvas strangled with a Gnat. But death vvill not end your sorrovvs none can punish their enemies as God can he can ruine your body and soul for ever and for ever Hovv vvill you screech and howl like Dragons But your torments are vvithout end and vvithout ease Be vvise then and do not sleep vvhen your damnation sleepeth not novv is the time to make your peace vvith God Ah that you knew in this your day the things that belong to your peace Luk. 19. 41. Peace must be had novv or else it can never be had hereafter the day of patience vvill not alvvays last therefore let us get into the Ark before the Flood cometh T is a dreadful thing to be under the Wrath of God and you knovv not hovv soon it vvill light our care should be to be found of him in peace 2 Pet. 3. 14. Christ is novv a Saviour then a Judg You vvill yell and howl for mercy vvhen 't is too late 2. I am to speak to distressed Consciences Lift up your heads God offereth you peace he sent Angels from Heaven to proclaim it Luke 2. 14. The ground of the offer is good-will and the end of the offer is only his own glory God hath no other reasons to move him to it but his own good-will and no other aim then to glorifie his grace see Ephes 1. 6. and therefore take hold of his Covenant of Peace as 't is called Isai 54. 10. He is content we shall have peace upon these terms and peace assured us by Covenant Certainly 't is not a duty to doubt nor a thing acceptable to God that we should always be upon terms of perplexity and keep Conscience raw with a sense of wrath and sin Wherefore did Christ bear the chastisement of our Peace God is more pleased with a chearful confidence then a servile spirit full of bondage and fear 'T is Caution If Peace be a priviledg of the Gospel let us take care that we settle upon a right Peace lest we mistake a Judgment for a Blessing 'T is the greatest Judgment that can be to be given up to our own secure presumptions and to be lulled asleep with a false peace When the pulse doth not beat the body is in a dangerous estate so when Conscience is benummed and suiteth not 't is very sad The Grounds of a false and carnal Peace are 1. Ignorance of our condition Many go hoodwink'd to Hell a little light breaking in would trouble all Rom. 7. 9. Sluttish corners are not seen in the dark Things are naught that cannot brook a tryal So you may know that 't is very bad with men when they will not come to the light John 3. 20. or cannot endure to be alone lest Conscience should return up it self and they be forced to look inward their confidence is supported by meer ignorance 2. Sensuality Some mens lives are nothing else but a diversion from one pleasure to another that they may put off that which they cannot put away there is bondage in their Consciences and they are loth to take notice of it Amos 6. 3. They drink wine in bowls and put far away the evil day This is to quench the spirit without a metaphor All their pleasures are but stoln waters and bread eaten in secret frisks of mirth when they can get Conscience asleep Caâ—ns heart was a trouble to him therefore he falleth a building of Cities Saul to cure the evil spirit ran to his Musick and so usually men choak Conscience either with business or pleasures 3. From formality and slightness in the spiritual life First Either they do not seriously perform duty that will make men see what carnal unsavory sapless spirits they have He that never stirreth doth not feel the lameness of his joynts Formal duties make men the more secure as the Pharisee thought himself in a good case because c. Luke 18. 11. but spiritual duties search us to the purpose as new wine doth old bottles Or else secondly They do not exasperate their lusts and seriously resist sin Tumult is made by opposition When a man yeildeth to Satan no wonder that Satan lets him alone Luke 11. 21. The goods are in peace because the Devils possession is not disturbed he rageth most when his Kingdom is tottering Rev. 12. 12. Please the worst natures and they will not trouble you There is no tempest where wind and tyde go together You let Satan alone and he lets you alone this is a peace that will end in trouble I now come to speak of the third thing prayed for and that is Love which being taken here not for Gods love to us but our love to God may be thus defined 'T is a gracious and holy affection which the Soul upon the apprehension of Gods love in Christ returneth back to God again by his own grace The Grounds and Causes of it are two the one worketh by way of argument and swasion the other by way of efficacy and power 1. It ariseth from the sense and apprehensions of Gods love in Christ Love is like a Diamond that is not wrought upon but by its own dust