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
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
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
eternity to the everlasting enjoyment of the same inheritance those obligations which last onely for this world cannot be so firme a tye 3. The next Objection is How can God call upon them to beleeve whom he hath passed by in the Counsels of his Will and intendeth never to give them grace without which they cannot beleeve I Answer God may require men to beleeve though he never intended to give them faith for there is a great deal of difference between his Decree and his Law his Law sheweth what must be his Decree what shall be God never said all shall beleeve but he hath said the contrary 2 Thes 3. 2. but all must beleeve that he hath said again and again the Gospel doth not signifie this or that man shall be saved but Whosoever beleeveth shall be saved as truly as it can be said to John or Thomas or any elect person If you do not beleeve you shall be damned so surely may it be said to a Reprobate to Judas or any other If you beleeve you shall be saved if the Reprobate have a like favour with the Elect in the general offer of grace they are left without excuse the tender being so great and so far the same unto both though the Elects receiving be the effect of specia grace yet the Reprobates rejecting is without excause he voluntarily turnig back upon his own mercies So much briefly for the vindication of this Doctrine 4. Let me now apply it 1. Let the Elect so much the more admire Gods love to them because that some are passed by your mercies are not every ones mercies Gods ayme herein was to commend his mercy to the Vessels of mercy Rom. 9. 23. If he had passed us by we could not have blamed his love if he had punished us eternally we could not have blamed his justice consider God hath as much interest in them as in you All souls are mine saith the Lord Ezek. 18. 4. he was their Creator as well as yours and we are all in our blood involved in the same condemnation he saw as much of original sin in you as in them we lay in the same polluted Mass Oh that free grace should make such a difference He had as much reason to chuse Judas and Simon Magus as you was not Esau Jacobs Brother Mal. 1. 2. in all points alike but only in Gods choise when men chuse 't is for worth who would chuse crooked timber to make Vessels of honour yet thus doth the Lord single out the worst and most depraved natures to form them into a people for himself how sensibly many times did God make a distinction between you and others in the same Ordinance One is taken and another left and one is taken to grace and another left to perish in his own ways others it may be were hardened by the same Sermon by which you were converted Oh how ravishing is the sight of Gods love in election and the distinct courses of his providence 2. To press us to diligence To make our Election sure that we may be out of the fear of being in the number of Reprobates the great question that concerneth the comfort of thy soul is Whether thou be ordained to eternal Life or no Now if thou beest negligent and careless and refuseth to use the means of salvation the case is decided though little to thy comfort thou judgest thy self to be unworthy of eternal life Acts 13. 48. A lazy carnal careless man doth but provide matter of despair for himself there are some steps to the accomplishment of the Decree of Reprobation As sottish obstinacy against the counsels of the word a being given up to the spirit of error a constant neglect of means an hardening of our selves in the abuse of grace c. all these are black marks a man may recover but your soul is nigh to death therefore beware lest thou be found one of them who by sin are ordained to come to judgement Elyes Sons hearkened not to the Counsel of their Father because the Lord had a mind to slay them 3. We are now come to that part of the description ungodly men The word signifyeth without worship and is sometimes applyed to Heathens and men that live without the knowledge and worship of the true God at other times to wicked men that acknowledge the true God but walke unsuitably to their knowledge and profession that we may find out who are these men let us see what is ungodliness a sin much spoken of but little known the word as I said signifyeth without worship Worship is the chiefest and most solemn respect of the creature to God and therefore 't is put for the whole subjection and obedience that we owe to him and when any part of that service respect or honour is denyed or withheld we are guilty of ungodlyness That Pagans and men out of the Church are signifyed by the term ungodly appeareth by 1 Pet. 4. 18. If judgement begin at the House of God where shall the wicked and ungodly appear where the ungodly are plainly opposed to the House of God Again the unjustifyed estate is expressed by ungodlyness as the Apostle when he speaketh of the justifying of Abraham and David he gave the Lord his Title Rom 4. 5. God that justifyeth the ungodly and so Christ is said to dye for the ungodly Rom. 5. 9. The reason of which expression is because the people of the Jews were divided into three ranks or sorts there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or to keep their own terms there were Reshagnim the wicked or violent and Tsidikim the just and Chasidim the good or the bountiful now saith the Apostle scarcely for a righteous man would one dye that is for a man of a rigid innocency but for the good man that is the bountiful the useful a man would even dare to dye but Christ dyed for us when we were Reshagnim sinners enemies c. Again more especially ungodliness implyeth the transgression of the first Table as Rom. 1. 18. where all sin is distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodliness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness ungodliness in respect of duty to God and unrighteousness in respect of the duty to men and also where sin is distinguished into ungodliness and wordly lusts Tit. 2. 12. So that it chiefly signifyeth that part of sin whereby we rob God of his honour respect and service established by the first Table and it may be described to be a not giving God his right or due honour To clear it further let me tell you that there are four Notions which are the ground of all Religion 1. That God is and is One. 2. That God is none of those things that are seen but something more excellent 3. That God hath a care of humane affairs and judgeth with equity 4. That the same God is
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.
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
terrible Psal 2. 10. No fire so hot as that which is inkindled by the breath of the despised Gospel What a terrible threatening is there in the place alledged I will laugh at their calamity It is the greatest happiness when the Lord rejoyceth to do us good and the greatest misery when he rejoyceth to do us evil Gods laughing will certainly be the creatures mourning Consider then what an affront you put upon grace when every vile thing is preferred before it When the Lord offered Canaan to the Israelites and they preferred Egypt before it he swore They should not enter into his Rest And those that preferred a yoke of Oxen a farm or marriage before the Kings feast the King protesteth against them Luk. 14. 24. None of those that were bidden shall taste of my Supper Who ever have glory and grace by Christ they shall have none For the other sort that are kept off by their own fears they are wont to alledg It is true there is mercy in Christ for sinners but Christ doth not call them My Brethren what do you look for an audible voyce to speak to you Thou John thou Thomas c. In the tenders of the Gospel you are included as well as others and why will you exclude your selves If God say Sinners you should subsume and reply I am chief I remember it is said Joh. 10. 3. Christ calleth his sheep by name and leadeth them forth How doth Christ call them by name By speaking expresly to their case as if he did strike them upon the shoulders and say Here is comfort for thee As at a feast when there is a dish that we affect set upon the table though all the company be free to make use of it yet we say Here is a dish for me So should you apply and take to your selves your own portion though it be propounded generally yet when God directeth the tongue of his Messengers to speak so expresly to your case that is all the calling by name which you can look for since Oracles are ceased and therefore you should say This was a dish provided for my hungry Conscience intended to me c. But they will reply Sure there is no mercy for me I am so unworthy I answer The invitation taketh no notice of worth but of thirst Rev. 22. 17. Let him that is athirst come and whosoever will let him take of the water of life freely Thou art not worthy but thou art thirsty or else whence come these groans And by the way take notice of the pride that is in legal dejection men are loth to be beholding to Christ they would be worthy before they will come to him and therefore the Apostle useth that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 3. They have not SUBMITTED to the righteousness of God A proud creature would fain establish a righteousness in himself and is loth to submit to take all from another As an outward proud man preferreth a russet coat of his own before a silken garment that is barrowed or given him by another But they are such sinners c. Ans The more need to come to Christ he came to call sinners Mat. 9. 13. It is no matter what thou hast been but what thou wouldst be Christ doth not call us because we are holy but that we may be holy Is it a rational plea in outward cases I am too poor to take alms I am too filthy to go to the water to be washed But they have stood out against so many calls already and scorned Gods counsel Ans Wisdom calleth scorners Prov. 1. 22. Turn ye scorners how long will ye delight in scorning It is a mercy that thou hast one call more do not increase the guilt that thou complainest of But I know not how to come to Christ Ans The blind and the lame are invited to the wedding Mat. 22. and Wisdom calleth fools Prov. 9. 5. Whoso is simple c. The stray Lamb is brought home upon the Shepherds shoulders Luke 15. Oh that these words might be spirit and life to you Again It presseth us to make our calling and election sure 2 Pet. 1. 10. that is to evidence our election by our calling for calling it is but election put in act Election is nothing but Gods love and intention to bestow saving grace upon such and such persons and calling is nothing but the actual manifestation of Gods love or the application of saving grace Rom. 8. 30. Whom he hath predestinated them he called Calling is the first and immediate fruit of Election by which it springeth forth and is exercised on the vessels of mercy So 2 Thes 2. 13 14. God hath from the beginning chosen you to Salvation through the sanctification of the Spirit and the belief of the Truth to the obtaining of the glory of God whereunto he hath called you by my Gospel Here is the whole method of Salvation the first rise and spring of mercy was at Election which breaketh out by effectual calling and so floweth down in the channels of faith and holiness till it lose it self in the Ocean of everlasting Glory So that by calling God executeth in time what he decreed before all time and he that is called may look backward upon eternal purposes of grace and forward upon an eternal possession of glory Well then if we would get any assurance of Gods favour or of our interest in everlasting glory the great business we should labour in is to clear up our calling it is the freest and surest discovery of Gods love and so fittest to bottom a confidence or assurance In elective love we have the best view of mercy and a call is the first discovery and copy of it for it is an act of God which ariseth meerly from his choyce preventing and anteceding not only the merit but the acts and industry of the creature see 2 Tim. 1. 9. Other acts of Gods bounty follow the acts of the creature but this is the first motion God maketh to the Soul he accepts us when we come but he called us when we did not think of coming In short Calling it is the key of the Gospel the plank that is cast out to save a sinking sinner a sure pledg of glory which is therefore called the high price of our calling Phil. 3. 14. Once more here we have the clearest and most sensible experience of the work of grace After conversion the work may be carryed on tacitly and with more silence but in calling and conversion as in all changes the operations of grace are more sensible we may grow insensible as a plant doth The step from sin to grace is a work of greater difficulty and power then to go on from grace to grace as the Apostle maketh it a matter of more ease to save a Saint then to gain a sinner Rom. 5. 8 9 10. and therefore degrees cannot be alike sensible as change of state The Apostle speaking of
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
protection over Christ Thou art sure not to fall therefore neglect means cast thy self upon danger Mat. 4. 9 10. You learn this Doctrine from the Devil Thou mayst do what thou lift thou art sure to be safe 't is the Devils Divinity Again 'T is against the nature of this assurance he that hath tasted Gods love in Gods way cannot reason so A child that hath a good father that will not see him perish shall he waste and embezzle his estate he careth not how A wicked child may presume thus of his father though it be very disingenuous because of his natural interest and relation to his father the kindness which he expecteth is not built upon moral choyce but nature but a child of God cannot because he cannot grow up to this certainty but in the exercise of grace 't is begoten and nourished by godly exercises and the thing it self implyeth a contradiction this were to fall away because we cannot fall away You may as soon say that the fire should make a man freeze with cold as that certainty of perseverance in grace should make us do actions contrary to grace Again We do not say that a Beleever is so sure of his conservation in a state of grace as that he needeth not to be wary and jealous of himself 1 Cor. 10. 12. Let him that standeth take heed lest he fall There is a fear of Caution as well as a fear of diffidence and distrust and there is a great deal of difference between weakening the security of the flesh and our confidence in Christ None more apt to suspect themselves then they that are most sure in God lest by improvidence and unwatchfulness they should yeild to corruption Christ had prayed that Peters faith might not fail yet together with the other Apostles he biddeth him Watch Luke 22. 40 and 46. The fear of God is a preserving grace and taken into the Covenant Jer. 32. 40. I will put my fear into their hearts and they shall not depart from me This is a fear which will stand with faith and certainty 't is a fruit of the same spirit and doth not hinder assurance but guard it 't is a fear that maketh us watchful against all occasions to sin and spiritual distempers that we may not give offence to God as an ingenuous man that hath an inheritance passed over to him by his friend in Court is careful not to offend him Again This certainty of our standing in grace doth not exclude prayer Luke 22. 46. Watch and pray that ye enter not into temptation Perseverance is Gods gift and it must be sought in Gods way by Christs intercession to preserve the Majesty of God and by our prayers that we may constantly profess our dependance upon God and renew our acquaintance with him besides by asking blessings in prayer we are the more warned of our duty 't is a means to keep us gracious and holy As those that converse often with Kings had need be decently clad and go neat in their apparel so he that speaketh often to God is bound to be more holy that he may be the more acceptable to him Again 'T is not a discontinued but a constant perseverance that we plead for not as if an elect person could be quite driven out of the state of grace though he be saved at length he cannot fall totus a toto in totum the whole man with full consent from all grace and godliness he may sin foully but not fall off totally no more then finally there is something that remaineth a seed an unction a root in a dry ground that will bud and scent again Briefly true grace shall never utterly be lost though it be much weakened but in the use of means it shall constantly be preserved to eternal life Once more and I have done with the state of the Question God doth not only require the condition of standing or continuing in the exercise of grace but give it infallibly The Precepts of the Covenant of Grace are also Promises Heb. 8. 10. This is the Covenant that I will make with the house of Israel c. where all the Articles carry the form of Promises God undertaketh to fulfil our part in us when we submit to the Covenant So Jer. 32. 40. I will put my fear into their hearts c. If there be any breach it must be from our departing from God or Gods departing from us Now God never departeth his Love never permitteth him to repent of giving his fear and putting his grace into our hearts but all the fear is of our departing from God So some say God will not depart from us if we be not wanting to our selves And Bernard observed that our own flesh is not mentioned Rom. 8. What shall separate us from God c. Soli eum deserere possumus propriâ voluntate our own will may separate us and withdraw us from God And the Remonstrants Though God doth not repent doni dati of what he hath given yet we may repent doni accepti retenti of what we have received and grow weary of the service of God But all is answered by Gods undertaking in the Covenant I will put my fear into their hearts that they shall not depart from me He will give faith and love and fear bestow and continue such Graces as dispose the Soul to Perseverance Secondly The Grounds of Certainty by which it may appear that we shall be preserved in that state of grace unto which we are called in Jesus Christ The Grounds are many put them all together and you may easily spell out of them the Perseverance of the Saints 1. There are some grounds on God the Fathers part there is his everlasting Love and alsufficient Power His everlasting Love God doth not love for a fit but for ever From everlasting to everlasting Psal 103. 17. before the world was and when the world is no more Gods Love is not founded upon any temporal accident but on his own Counsel in which there can be no change because the same reasons that moved him to choose at first continue for ever God never repented in time of what he purposed before all time Rom. 11. 29. His gifts and calling are without repentance By gifts he meaneth such as are proper to the Elect and by calling effectual calling such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his eternal Purpose of these he never repents The fruits of repentance in men are shame and sorrow now God is never ashamed of his choyce nor sorry for his choyce so as to wish it undone And then the other ground is his alsufficient Power Almightiness is engaged in the preservation of grace by his eternal Love and Will John 10. 28 29. Can they pluck Christ from the Throne are they stronger then Christs Father 2. There are grounds on Christs part his everlasting Merit and close Vnion between him and us and constant Intercession For his
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
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
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
Beware of lustful glances Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal lust beginneth in wanton eyes many times and 't is fed by a delicacy and unworthy softness Guard the senses cut off the provisions of the flesh avoid occasions be employed Again if you have stumbled into this deep ditch repent the more speedily the more seriously the case is sad but not altogether desperate we read of a possibility for Publicans and Harlots entring into the Kingdom of God Bewaile your estate as David doth Psal 51. His Adultery lest a stain upon him Except in the matter of Vriah c. Job saith 't is a fire that consumeth to destruction and will roâ—t out all your encrease Job 31. 12 therefore quench it the sooner c. Again from the other sin and going after strange flesh Observe sin is never at a stay first uncleannesse and then given over to uncleannesse and then strange flesh when a stone runneth down hill it stayeth not till it cometh to the bottom a filthy sinner is growing more filthy still untill he hath out grown the heart of a man as the Sodomites did mâ—n with men working that which is unseemly a sin which none but a Divel in the likenesse of a man would commit a sin that hath filthinesse enough in it to defile the tongue that speaketh of it Well then here is a glass wherein to see the wickedness of our natures who would think reason should invent so horrid an Act Rom 1. 27. they had no more original corruption then thou and I have if God remove the bridle whither shall shall we run Let wicked men consider hence how foolishly they promise themselvs immunity from drunkeness adultery or any gross wickednesse Caution any of them against those things no I warrant you say they do you think I am such a wretch is thy servant a dog 2 King 8. 13. From that the vengeance of eternal fire The wicked Sodomites were not onely burnt up by that temporal judgement but cast into Hell which is here called Eternal fire Hell is set forth by two notions a Worm that nevâ—r dyeth and a fire that never goeth out Mark 9. 44. In both which expressions there is an allusion to the Worms that breed in dead bodies and the fire wherewith they were wont to burn their dead in former times And the one implyeth the Worm of Conscience the other the fire of Gods wrath 1. The Worm is bred in the body its selfe and therefore fitly representeth the gnawings of Conscience the Worm of Conscience consisteth in three things there is memoria praeâ—eritorum sensus praestutium metus futurorum First Conscience worketh on what is past the remembrance of their former enjoyments and past pleasures Luk. 16. 25. Son remember that thou in thy life time c. so of time wasted opportunities of grace slighted the folly of their own choice c. all which are sad reflections to them Secondly There is a sense of the present pain here when they were corrected they were senselesse like stocks and stones but then there being nothing to mitigate their grief or beguile the sense of it no carnal pleasures wherein to steep conscience there must needs be sense and feeling joyned with a bitter discontent at their condition Thirdly For the future their condition is hopeless despair is one ingredient into their torment Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm 2. The next notion is that of the Text fire or the wrath of God transacted upon them In the sufferings of the damned God hath an immediate hand Hâ—b 10. 33. no creature is strong enough to convey all his wrath in being this wrath the capacity of the creature is enlarged to the uttermost and in their punishment God sets himselfe a work to shew the glory of his strength Rom. 9. 22. he with-holdeth the Creature with one hand and punisheth it with the other If his anger be but kindled a little and a spark of it fly into the conscience the poor Creature is at his wits end but how dreadful will their portion be against whom he stirreth up all his wrath the humane nature of the Lord Christ in a just abhorrency recoyled when he was to taste of this cup we that cannot endure the gripes of the Chollick the torment of the Stone the pain of the Rack how shall we dwell with devouring burnings and all this is for ever As our Obligations to God are infinite and as we turn back upon eternal happinesse offered in the Gospel used as the Majesty offended by sin is infinite so that we cannot restore the honour to God which we have taken away Therefore by just reason is our punishment eternal In the other World men are in their final estate the fuel continueth for ever the Creature is not abolished and the fire continueth for ever the breath of the living Lord still keepeth the flame burning We think a Prayer long a Sermon long what will Hell be In the night if we cannot sleep we count the hours and every minute seemes tedious Oh what will they do that are tormented night and day for ever and ever Rev. 20. 10 Now this is the portion of all that forget God Oh who would run this hazard for a little temporal satisfaction the scourges of conscience that we meet with here are too great price for the short pleasures of a bruitish lust much more the Worm that never dyeth the Fire that shall never be quenched There is one note more and that is from that clause are set forth for an example Observe thence That Sodoms destruction is the worlds great example Both Peter and Jude shew that this was the end of Gods judgements upon Sodom that they might be an example to all that live ungodly You will say what have we to do with Sodom their sinnes being so unnatural their judgements so unusuall 1. As to their sins I enquire are there none of Sodoms sins amongst us If not going after strange flesh yet fornication if not fornication yet pride and idlenesse and fulness of bread I say again though our sins be not so great in themselves yet by necessary circumstance and aggravation they may be greater as impenitency unbelief abuse and neglect of the Gospel despising the offers of grace the grossest sins against the Law are not so great as sins against the Gospel Matth. 11. 24. It shall be more tolerable for Sodom c. We sin against more light more love c. 2. As to the judgements though God doth now adays smite a Countrey with judgments immediately from Heaven or make it utterly unuseful as he did Sodom yet his dispeasure is no less against sin and if not the same a like judgement one very grievous may come upon us This being premised let us come to open this example in
of a man the vigor of nature is abated gallant and active spirits effeminated and brave hopes drowned and quenched in the puddle of exâ—ess and masculine agilioy and vivacity melted away in ease and pleasure The Romans were wont to have their sunerals at the gates of Venus Temple 2. The souls welfare is of chief consideration we must take â—eed that the soul be not either disfited for duty or disposed for sin 1. Dis fitted for duty when the soul cannot lift up it self to God and divine things and findeth less aptitude for his service you are inordinate Luk. 21. 36. Let not your hearts be over charged with surfeitting and drunkenness c. the heart may be over-charged when the stomach is not when we are warned of surfeitting and drunkenness we think of vomiting staggering reeling fauliring in speech or gate Oh Christians you are guilty of it when the heart is over-charged and driveth on heavily in holy things when we are warned of adultery we think only of defiling other mens wives or scattering our lusts promisâ—uoâ—sly as the beasts do but alass we are guilty of it when the inordinate use of a lawful wife doth quench our vigor and alacrity in our heavenly calling si vinum â—x â— potheca tua c. a man may drink too freely of his hogshead 2. We must take care that the soul be not more disposed to sin diver lusts and pleasures are fitly joined by the Apostle Tit. 3. 3. if we do not watch over pleasures the heart groweth more wanton and libidinous the restraints of grace are weaker and carnal motions more urgent and violent the heart is nourished c Jam. 5. 5. the enemy put in strength and heart 1 Pet. 2. 11. Well then let us beware of sensuality other things defile a part as cevetoâ—sness the soul but sensual lusts defile the soul and body to they leave guilt upon the soul and dishonour upon the body while 't is made a streiner for meats and drinks and a channel for lusts to run in other lusts seem to gratifie the ambition of man and to exalt him but these debase him and turn him out among the beasts to renounce pleasures is the first thing you must do if you mean to do any thing in Religion otherwise you lye open to every temptation Pro 25. 18. The water of the Sanctuary could not heal the mirery places Ezek. 47. 11 which is usually appled to sensual hearts preasures bring a brawn and a deadness upon the conscience and a cloud upon the understanding Daniel that had the high visions of God lived by pulse John Baptist that had the most eminent Gospel dispensation Mat. 11. fed upon locusts and wilde honey among the Heathens he was counted the most accomplished man that spent more oyl in the Lamp then wine in the bottle certainly the baser a man is the more he affects carnal delights Eccles 7. 4. The heart of a soâ—l is in the house of mirth that which wise men prefer is better then that which fools make choice of pleasures are the choice of fools wise men know them to be baits and snares that if they be not watched they soon put us out of frame and unfit us for communion with God Eccles 2. 2. Once more this sort of sins enslaveth and by custome gaineth upon the heart more then others do and bringeth us under a power which we cannot easily break 1 Cor. 6. 12 Therefore use pleasures with care and caution that when we take them they may not take us Gods people I suppose are not so easily tempted to adultery and drunkenness but beware of gluttony the throat is a slâ—pery place and instead of supplying nature we feed lust be not too much in the use of carnal delights least you suffer this distemper of spirit to take root Dives fared deliciously every day there are times of abstinence as well as liberal rejoycing in the creature when our lives are but a diversion from one pleasure to another nature groweth wanton and unsatisfied and men live as if they were born to eat drink play sport and sleep Luk. 17. 27. Lastly take heed of solliciting lusts when you should quench them Rom. 13. 14. The next thing that we may observe is That sensual persons have not the spirit these two are contrary flesh and spirit Gal. 5. 17. and they that cherish the one do necessarily banish the other and as they enlarge the one they streighten the other the spirit is a free spirit and sensual persons are very slaves the spirit is a pure spirit and they are unclean the spirit is active and they are gross and muddy of a dull and stupid nature the spirit worketh intellectual and chast delights and they are altogether for base and dreggy pleasures such a perfect contrariety is there between them more distinctly take it thus 1. Sensual men have little of the inlightning of the spirit their palate is better then their understanding Eph. 5. 16. Be not drunken with wine wherein is excess but be filled with the spirit where the fumes of wine and the motions of the spirit are composed as things incompatible in marish countreys we do not expect a clear air so sensual persons have seldom any clear and raised thoughts of God men given to pleasures can taste meats and drinks but not Doctrines 2. Sensual men have little of the quickenings and efficacy of the spirit the more they dissolve and melt away their precious hours and spirits in pleasures the more do they grow sapless dead and careless and loose all tenderness of conscience and livelyness of affection they quench the vigor of nature much more do they quench the spirit Voluptuaries are said to be past feeling Eph. 9. 19. 3. They have little of the comforts of the Spirit the comforts of the spirit arise from meditating on the works of God Psal 104 34. or tasting his love 1 Pet. 2. 3. or contemplating our great hopes 2 Cor. 4. 18. Now carnal men can relish none of this they cannot exercise love or faith or hope that they may delight themselves in God and have some lively tasts of eternal life when the soul lyeth under the dominion of carnal and dreggy pleasures 't is uncapable of thinking upon God and his works or relishing inward consolation love is pre-occupied Well then we should the more take heed that we be not sensual never had any sensual person any great measure and portion of the holy Ghost in gifts or graces the Devil easily entereth into swine but the holy spirit of God will not dwell there a man is put to his choice which he wil have pleasures or the spirit 't wil be sad for you if you love pleasures more then God 2 Tim. 3. 4. and prefer these dreggy delights before those masculine joys which will acâ—rue to you by communion with God if we were altogether to renounce delight 't would be more â—â— some no you are only
looked upon either â—â— as an account of his charge in effect he saith I have done the work for which thou hast sent me Christ is under an office and obligation of faithfulness he hath a trust of which he must give an account he is to take care of the persons of the Elect to justifie sanctifie and glorifie them in his own day now that it may appear that he is not unfaithful in his trust he doth present them to God as having fully done his work so that no doubt of his unwillingness to pardon or sanctifie or glorifie is in effect to charge unfaithfulness and disobedience upon him for Christ as Mediator is subordinate he is Gods 1 Cor. 3. 18 and 1 Cor. 11. 3. The head of Christ is God namely with respect to this office and charge so he is under God and to give an account to him he hath undertaken to make up all breaches between God and us as to the merit and satisfaction he gave an account a little before his going to Heaven John 17. 4. but as to the application to every party concerned he will give an account in the last day when he will present himself and all his flook saying Behold I and all the little ones which thou hast given me Heb. 2. 13 when all the Elect are gathered into one troop and company and not one wanting 2. As an act of delight and rejoycing in his own success that all that were given to him are now fit to be settled in their blessed and glorious estate Christ taketh a great deal of delight to see the proof and vertue of his death and that his blood is not shed in vain as a Minister taketh delight in those whom he hath gained to God what is our hope our joy our crown of rejoycing are not ye in the day of the Lord 1 Thess 2. 19. if we rejoyce thus in the fruit of our Ministerial labours surely Christ much more we have not such an interest in them as Christ hath and the main vertue came from his death and spirit 't is said Isa 53. 11. He shall see of the travel of his Soul and be satisfied that may be understood either of his fore-seeing from all eternity or of his actual seeing when the whole is accomplished if you understand it of his foreseeing the expression is not altogether alien from the point in hand when Christ foresaw the good success of the Gospel and what a company he should gain to himself in all ages he rejoyced at the thought ofit well saith he I will go down and suffer for poor creatures upon these tearms but rather I understand it of his sight of the thing when it is accomplished when he shall see his whole family together met in one Congregation now saith he I count my blood well bestowed my bitter agonie well recompenced these are my Crown and my rejoycing Look as the first person delighted in the fruits of his personal operation for so 't is said Exod. 31. 17. In six days God made Heaven and on the seventh day he rested and was refreshed he was refreshed not in point of weariness but delectation he rejoyced in the product of his wisdom power and goodness so Christ in the work of redemption when his death turneth to a good account he will delightfully present you to God as the proof of it These are those whom I have redeemed sanctified and kept c. 3. 'T is an Act of his love and recompence to the faithful they have owned him in the world and Christ wil own them before God men and Angels there is no Saint so mean but Christ will own him Luke 12. 8. The Son of man shall confess him c. Father this is one of mine as for his enemies Christ will see execution done upon them slay them before my face Luk. 14. 27. to his friends he will own them publickly and that 〈…〉 be honoured before the presence of his glory Well then see that you be of the number of those whom Christ will present to God if he hath purified you to himself Tit. 2. 14 he will present you to himself if you be set a part for God Psal 4. 3 you shall be brought to God the work is begun here privately 't is done at our deaths when the foul as soon as 't is out of the body is conveyed by Angels to Christ and by Christ to God and publikely and solemnly at the day of his coming then he presents the Elect as a prey snatch'd out of the teeth of Lyons but spiritually the foundation is laid when you dedicate your selves to God Rom. 12. 1. and walk so as Christ may own you with honour and credit in that great day if you be the scandal of his Ordinances the reproach of your profession can Christ glory in you then as a sample of the vertue of his death Surely no. Again observe That when Christ presenteth the Elect he will present them faultless that is both in respect of justification and sanctification this was intended before the world was Eph. 1. 4. he hath chosen us before the foundation of the world that we should be holy and without blame before him in Love but is not accomplished till then now we are humbled with many infirmities and sins but then presented holy unblameable and unreproveable in his sight Col. 1. 22. the work is undertaken by Christ and he will carry it on till it be compleat here the wedding garments are a making but then put on 1. The work must be begun here the foundation is laid as soon as we are converted unto God 1 Cor 6. 11. 2. This work increaseth daily more and more 1 Thess 5. 23. 24. we are not faultless but Christ will not rest till we be faultless he is sanctifying further and further that we may be blameless at his coming he will pursue the work close till it be done 3. 'T is so carried on for the present that our justification and sanctification may help one another the benefit of justification would be much lessened if our sanctification were compleat and our sanctification is carried on the more kindly because the benefit of justification needeth so often to be renewed and applyed to us 〈…〉 inherent righteousness were more perfect imputed righteousness would be less set by in this great imperfection under which we now are we are too apt to fetch all our peace and comfort from our own works to the great neglect of Christ and his righteousness therefore doth the Lord by little and little carry on the work of grace that by the continual sense of our defects and the often making use of Justification we may have the higher apprehensions of Gods Love in accepting us in Christ the reliques of sin trouble us as long as we are in the world and so the benefit is made new to us which otherwise would wax old and out of date and the benefit being made new
honoured in all ages and in all places Psal 113. 2 3. What have ye done in a tendency here unto that prosperity may praise God do you labour to promote the knowledgâ— of Christ and the succession of Churches all the ways that you can zeal in your place is a good argument that you are well affected in this kind as a Master of a family hast thou taken care to keep Religion alive among thy children when thou art dead and gone Gen. 18. 19. as a Merchant hast thou promoted Religion with thy Traffique Deut. 33. 18 19. as a Magistrate doest thou take care to secure the interest of Christ to posterity that the succession of Churches may not be cut off Ministers have you been witnesses for God to the present age and behaved your selves as Trustees for the next Age Have you taken care that God may be honoured then that we do not transmit prejudices against the ways of God and corruptions in Doctrine and worship to posterity Oh where is this affection this wishing To him be glory now and ever The last thing in this Inscription is the Particle Amen which is signaculum fidei votum desiderii nostri it signifieth an hearty consent to Gods promise and a steady belief that it will continue to all generations this word is often put at the end of Prayers and Doxologies in Scripture see Rev. 5. 13 14. Rom. 16. 27. Phil. 4. 20. c. and sometimes 't is doubled for the greater vehemency Psal 51. 13. Ps 72. 19. Psal 89. 52. and it seemeth by that passage oft he Apostle that antiently it was audibly pronounced by the people in publick Assemblies at the conclusion of prayers 1 Cor. 14. 16. and since that Hierom telleth us that Amen ecclesiae instar tâ—niâ—ruâ—reboabat that the Amen was so heartily sounded out by the Church that it seemed like a crack of thunder Certainly 't is good to conclude holy exercises with some vigor and warmth natural motion is swifter in the end and close so should our spiritual affctions be more vehement as we draw to a conclusion and when the Prayer is done put out the efficacy of our faith and holy desires in a strong Amen that it may be to you according to the requests of your hearts and you may come away from the Throne of grace as those that have had some feeling of Gods love in your Consciences and are perswaded that he will accept you and do you good in Jesus Christ Again observe There should be an Amen to our praises as well as to our prayers that we may express our zeal and affection to Gods glory as well as to our own profit many with the Leapers will say Amen to Jesus Master have mercy on us but we are not as ready to say Amen to this to whom be glory c. our Hallelujahs should sound as loud as our Supplications and we should as heartily consent to Gods praises as to our own requests Lastly In desiring the glory of God to all ages we should express both our faith and love faith in determining that it shall be and love in desiring that it may be so with all our hearts both are implyed to the word Amen it will be so what ever changes happen in the world God will be glorious the Scene is often shifted and furnished with new Actors but still God hath those that praise him and will have to all eternity Well then let your faith subscribe and put it to its seal to the glory of God in Christ and let earnest love interpose Lord let it be so yea Lord let it be so heartily desire it and with the whole strength of your souls set to your seals without fear 't is a request that cannot miscarry and follow it with your hearty acclamations the world shall continue no longer when God shall have no more glory by it here you may be sure you pray according to Gods Will and therefore may take it for granted only follow it earnestly say Lord what ever become of us and our matters yet let thy Name be glorified Amen Lord let it be even so Now Blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen Psal 72. 19. FINIS An Alphabetical Table A ABuse of the Gospel p. 206 207 208 209. see Grace Adultery how displeasing to God 327 328 329 330. How defiling to man 345 346. Ambition breedeth faction 405. engageth men against Magistracy and Ministry 405 406 Angels the bad their sin 275 276 277 278 279 280. Uses of it 280 281 282 283 284. Their punishment of loss 284 285 286 287 288. Uses of it 288 289 290 291 292. of Sense 292 293 294 295. Uses of it 296 297 298 299 Their punishment further amplified by darkness 299 300 301 302. Uses of it 303 304 305. Their punishment will be greater at the day of Judgment 306 307 308 Angels the good how ready they are to defend a good cause 363 364 365. Their Ministry about the Saints 365 366 367 368 369 370. Uses of it 370 371 372. There is an Order among the Angels 372 373. Their holiness 380 381 382. The Uses of it 382 383 384 Apostacy dangerous 421 422. Apostles their Office and Priviledges 484. Application how many degrees of it there are beneath assurance 533. Assurance whether Gods children always have it 16 17 18 19. How far necessary to our hope and comfort 532 533. B IN what respect a wicked man is as a Beast 388 589. Spiritual Blessings the best blessings 68 69. C EFfectual Calling the nature and uses of it 9 10 11 12 13 14. An evidence of our Election 15 16. How it may be known 18 19 20. Notes of it 20 21 22 23 24 25 26. Carnal men ill skilled in consequences 207 208 Church admissions into it should not be too easie 170 171. The respect due to Church Officers 339 340 355 356. Christ eternal life is of his bestowing 535. Comforts thence 536. Christ will be glorious at the day of Judgement 553. He is a Saviour and how 227 228. His threefold Office 229 230. His God-head proved 221 222 223 230 231 232 233. How he may be denied both in Opinion and Practice 234 235 236 237 238 240. He is Lord and Master 224. Lord and Jesus 224 225 226. Civility distinct from holiness 40 41 42. Communion with God is the ready way to know his mind 436. Communion with God is the ready way to know his mind 436. Conference an help to perseverance 506. Covetousness the root of Sect-making 404. 'T is a violent head-strong lust 404 405. D DReams of Carnal men especially Opinionists 341 342 343 344. E ERror disposeth to uncleaness and impurity of life 344 345. 417 418 419. Maketh men unruly and anti Magistratical 346 347 348 349 350. Erroneous persons usually sensual 397. Errors end in shame 426 427. Erroneous persons and Libertines are
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
know my heart c. No doubt but David was sensible that God could find enough in him but Lord search see if any thing be allowed with full leave of conscience Again False grace doth not grow unless it be worse and worse Pretences wither rather then thrive God complaineth Ier. 7. 24. that they went backward rather then forward False grace is always declining till it be wholly lost like bad salt that loseth of its acrimony and smartness every day till it be cast to the dunghil But now true grace from a grain it groweth into a tree Matth. 13. from a morning glimpse to a perfect noon Prov. 4. 18. from smoaking flax it is blown up into a flame The least meal in the Barrel and oyl in the Cruse when it is fed with a supply from Heaven shall prosper into abundance Nicodemus that at first came to Christ by night after boldly declareth himself for him Iohn 19. 30. Grace gets ground upon the flesh and holiness by degrees advanceth into a triumph Examine then whether you increase or decrease if you go backward from zeal to coldness from strictness to looseness if you lose you care of duty and choyceness of spirit and there be no complaining it is a sign grace was never wrought in truth Once more False grace is not accompanyed with humility When men the more they profess the prouder they grow and more self-conceited there is cause of suspicion With true grace there always goeth along a spiritual poverty or a sense of our spiritual wants the more knowledg the more they discern their ignorance compare 1 Cor. 8. 2. with Prov. 30. 2 3. the more faith the more they bewail unbelief and see a need of increase and further growth Mark 9. 24. Lord I beleeve help mine unbelief Oh I want faith what shall I do still I am haunted with prejudicial and lessening thoughts of Gods alsufficiency and goodness It is excellent when the Soul is thus kept hungry and humble under our enjoyments and we forget the things that are behind because the things that are before us or not yet attained are much more 3. The next thing is restraining grace which is nothing else but an awe upon the Conscience inclining men to forbear sin though they do not hate it Now you may discern it partly because love is of little use and force with such kind of spirits they are chained up by their own fears The great Evangelick motive is mercy Rom. 12. 1. I beseech you by the mercies of God The heart is most ingenuous when it yeildeth to such intreaties It is good to serve God with reverence but a servile awe hath little of grace in it It is true indeed it is better to have a slavish fear then none at all therefore David saith to them that would be held in with no other restraints Psal 4. 4. Stand in awe and sin not to cool and charm their fury he maketh use of the argument of Gods vengeance though this is also the fault of slavish spirits that carnal respects and thoughts of outward inconvenience do equally sway them as a servile fear of Gods Iudgments Again you may know it because it doth not destroy sin but only prohibit the exercise of it Abimelechs lust was not quenched yet God withheld him from sinning against Sarah Gen. 20. 6. The heart is not renewed though the action be checked as Israel had an adulterous heart towards God when her way was hedged up with thorns Hosea 2. 6. Again it is their trouble that they are held in the stocks of Conscience they would fain be enlarged and find out their own paths 4. The next thing that looketh like Sanctification but is not is common grace This is a distinct thing from all the rest yet I call it common grace because it may be in them that fall away and depart from God It differeth from Civility because it is more Christian and Evangelical from Formality because that is only in pretence and shew whereas this is a real work upon the Soul from restraining grace because that is only conversant about sins and duties out of a servile awe of God but this seemeth to carry out the Soul with some affection to Christ it is a common work good in its self which God ordaineth in some to be a preparation and begining of the work of grace Of this the Apostle speaketh Heb. 6. 4 5. where he calleth it an enlightening a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost meaning of the gifts of the Spirit abilities for holy duties c. of all which elsewhere only now let me note three things 1. That the light there spoken of is not humbling 2. The taste is not ravishing and drawing out the Soul after more of Christ 3. Their gifts are not renewing and sanctifying 1. That light is not humbling He saith they are enlightened but he doth not say they are humbled Foundations totter that are not layed deep enough The more true light a man hath the more cause of self-abasement will he find in himself You can never magnifie Christ enough and you can never debase self enough and certainly Christ is most exalted when you are most abased Isai 2. 19. Dagon must fall upon his face if you mean to set up the Ark and if Christ shall be precious to you you must be vile in your own eyes none have such true revivings as the humble Isai 57. 15 16. True humiliation is far from weakening your comforts it maketh them more full and sure therefore a main thing that was wanting in those spoken of in Heb. 6. was humiliation and their fault was a rash closing with Christ in the pride of their hearts 2. Their taste was not ravishing and affecting the heart so as to engage it to seek after Christ they had but loose and slight desires of happiness glances upon the glory of Heaven and the comforts of the Gospel which possibly might stir up a wish Oh that I might dye the death of the righteous c. they were not serious and holy desires after Christ after grace and strength to serve him The Saints that have a taste groan after a fuller communion in his graces as well as comforts that experience which they have had of Christ maketh them long for more But now in Temporaries there is a loose asseâ—t and slight affection a taste enough to prevail with them to make some profession for a while a rejoycing for a season c. 3. Their gifts are not renewing and sanctifying such possibly as may make them useful to the Church but do not change the heart the Apostle saith they were made partakers of the Holy Ghost that is had some share it may be a plentiful share of Church gifts so as to be able to carry on duties to the edification and comfort of others but alas what is a man the better if the
So if you want any thing holiness comfort grace pardon reflect not only upon the fulness of Christs merit but the freeness of the Fathers love You deal with a God of bowels and bounty Father Son and Holy Ghost all are yours There is a fond affectation in some to carry all things in the Name of Christ even such acts wherein the Father is most concerned as the former Age carryed all Dispensations in the Name of God Almighty without any distinct reflection upon God the Son in whom the Father will be honoured and by whom we have an access to the Father So many in this Age in their popular discourses and prayers carry all things in the Name of God the Son and with a fond and luscious affectation ingeminate the Name Jesus Christ Jesus Christ so that the honour and adoration due to the other Persons is neglected and forgotten whereas Christ is to be acknowledged Lord in all Tongues and among all Nations to the glory of God the Father Phil. 2. 11. But now 't is high time to proceed to the second and last Manifestation of their effectual Calling Preserved in Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept in or by him the meaning is they were not only sanctified for the present out of the store and plenty of God the Father but should for ever be kept in that estate by Jesus Christ The Point is That Gods called and sanctified people are preserved and kept in their state of grace and holiness in and by Jesus Christ The Point asserteth two things that they are kept by Christ and in Christ that is not only for his sake but by vertue of union with him Jesus Christ is the Cabinet wherein Gods Jewels are kept so that if we would stand we must get out of our selves and get into him in whom alone there is safety I might handle this latter Branch apart namely that Vnion with Christ is the ground of our safety and preservation but because I am sensible that I have stayed too long upon this Verse already I shall content my self with handling upon this occasion the general Doctrine of the Perseverance of the Saints And first I shall give you the state of it how far we may expect to be preserved 2. The Grounds of Certainty and Assurance in this kind First How far we may look for Preservation The Doctrine of Perseverance is much impugned but the Earth is never the more unsetled because to giddy brains it seemeth to run round however let us grant what must be granted and then the truth will be burdened with less prejudice Seeming grace may be lost Take from him that which he hath Mat. 25. 28. is Luke 8. 18. Take from him that which he seemed to have Blazing Comets and Meteors are soon spent and fall from Heaven like lightening while stars keep their orb and station A building in the sand will totter and Hypocrites be discovered before the Congregation Prov. 26. 26. Again Initial or preparative grace may fail such as is spoken of Heb. 6. 4 5. to wit illumination external reformation temporary faith devout moods some good beginnings c. Plenty of blossoms do not always foretell store of fruit some dye in the very pangs of the birth and are still born Yet again True grace may suffer a shrewd decay but not an utter loss the leaves may fade when the root liveth In temptations Gods children are sorely shaken their heel may be bruised as Christs was but their head is not crushed Peter denyed Christ but did not fall from grace there is a remaining seed 1 John 3. 9. 'T is notable what Chrysostom observeth concerning Christs prayer for Peter Luke 22. 32. I have prayed for thee that thy faith fail not Mark saith he he doth not say I have prayed for thee that thou shouldst not deny me but I have prayed that thy faith should not altogether vanish and be abolished Once more such grace as serveth to our well-being in Christ may be taken away joy peace cheerfulness c. As a man may have a being though his well-being be lost he is a man though a bankrupt though poor though sick though diseased so a Christian may be living though he be not lively Yet further The operations of grace may be obstructed for a great while a fit of swooning is not a state of death there may be no acts and yet their seed remaineth this may last for a long time David lay in a spiritual swoon nine moneths for he awaked not till Nathan came to him Psal 51. the title and when Nathan came to him the child begotten upon Bathsheba was born for he saith 2 Sam 12. 14. The child which is born to thee shall dye Yet further Grace if left to us would soon be lost we shewed that in Innocency but 't is our advantage that our security lieth in Gods promises and not our own that we are not our own keepers that grace is a Jewel not trusted but in safe hands that perseverance is Gods gift not mans act and that Christ hath a Charge to conduct the Saints and keep them safe to everlasting Glory John 6. from 37 to 40. and John 10. 28. I give unto them eternal life and they shall never perish neither shall any perish non shall pluck them out of my hand My Father which gave them is greater then all none is able to pluck them out of my Fathers hand They neither shall nor can God and Christ are engaged in the keeping of them Christ by Gods Command as Mediator and God by Christs merit therefore he that separateth us from God must tug with Jesus Christ himself and be too hard for him also or else he can never pluck them out of his hands If they should question Christs power because of the ignominy of the Cross the Fathers hands are also engaged for our greater assurance Can any creature loose his eternal and almighty grasp and pluck out those whom the Father hath a mind to keep We do not plead for any wilde assurance and certainty of Perseverance we do not say that they that neglect means or grieve the Spirit and do what they list are sure that they shall not miscarry that is against the nature of Gods dispensation and the nature of this assurance and therefore but a vain cavil 'T is against the nature of Gods dispensation whom he maketh to persevere he maketh them to persevere in the use of means Hezekiah had assurance from God of life for fifteen years yet he taketh a lump of figs and applyeth it as a plaister to the boyl Isai 38. 5 with 21. More clearly Acts 27. 31. All shall come to Land but Except ye abide in the ship ye cannot be safe We are sure of life as long as God hath any service to do for us yet we are bound to get food and rayment and to use all means to preserve life This was Satans cavil against Gods
Merit see Heb. 9. 12. He is entered into the holy place having obtained an eternal Redemption for us Legal expiations did but last from year to year but Christs merit for ever and ever his Redemption is eternal not only as 't is of use in all ages of the Church but in respect of every particular Saint those who are once redeemed by Christ they are not redeemed for a time so as to fall away again that would argue that the virtue of Christs Blood were spent and could preserve them no longer but they are for ever kept to Salvation So Heb. 10. 14. By one offering he hath perfected for ever them that are sanctified He hath not only purchased a possibility of Salvation but all that we need to our full perfection 't is not for a certain time but for ever Then there is a close Vnion between him and us this is the notion of the Text preserved in Christ Look as 't is impossible to sever the leaven and the dough when they are once mingled and kneaded together so Christ and a Beleever when they are united together there is no parting more Can Christs mystical Body be maimed or lose a joynt Then his constant Intercession that 's another ground a Copy of which we have in the 17 of John where he saith Keep them through thy Name c. and Keep them from the evil c. See Heb. 7. 25. He is able to save to the uttermost those that come to God by him for he liveth for ever to make Intercession for them He is interceding with God that the merit of his death may be applyed to us and what 's that Salvation to the uttermost or to the end The heirs of Salvation need not fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the heritage to them he also is the Executor he liveth for ever to see his own Will executed he dyed once to make the Testament and he liveth for ever to see it made good when ever we are in danger he is intreating his Father for supports and assistances of grace 3. On the Spirits part there is a continued influence so as to maintain the essence and seed of grace The Fathers love is continued by the merit of Christ that he may not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our hearts faith fear love and other graces at first but he maintaineth and keepeth them that the fire may never go out Our hearts are his temple and he doth not love to leave his dwelling place And besides in the Oeconomy of Salvation 't is his Office to glorifie Christ as his Vicegerent and to be our Comforter therefore with respect to the honour of Christ and the comfort of Beleevers he preserveth and maintaineth that grace that is once really wrought in our hearts To preserve the glory of Christ thus Christ you know hath received a Charge from the Father to lose nothing John 6. 39. neither body nor soul nothing that belongeth to an elect person Now that he may be true to his trust he sendeth the Spirit as his Deputy or Executor that his Merit may be fully applyed 'T is for the honour of Christ that where ever the work is begun where ever he hath been an Author there he may be a Finisher also 'T was said of the foolish Builder that he began and was not able to make an end this dishonor can never be cast upon Christ because of the power and faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 6. go through with the work which he hath begun the Spirit is to fit vessels for glory he doth not use to leave them half carved he is faithful to Christ as Christ is to his Father the Father chooseth the vessel Christ buyeth them and the Spirit carveth and fitteth them that they may be vessels of praise and honour But this is not all He preserveth and continueth us in the state of grace as our Comforter by working grace he puts us into an expectation of glory and happiness and to make it good he carryeth on the work without failing therefore grace is called the first fruits of the Spirit Rom. 8. 24. and the earnest of the Spirit 2 Cor. 1. 22. and 5. 6. for it hath a double use to be a taste and a pledg 't is a taste to shew us how good eternal life is and a pledg to shew us how sure it is The first degree of Regeneration is of this nature 't is an earnest or gage assuring us of a more perfect enjoyment the livery and seisin of glory to come As soon as a real change is wrought the Spirit of God doth give us earnest and will God lose his earnest will he give us a pledg and fail our expectation Surely no. Let us now come to Application It presseth us to persevere with the more care 't is no unreasonable inference see 1 John 2. 27 28. Ye shall abide in him And now little children abide in him Since we have so many advantages of standing let not us fall away Oh how great will your sin be if you should miscarry and dishonor God! We pity a child that falleth when 't is not looked after but when a froward child wresteth and forceth it self out of the arms of the Nurse we are angry with it You have more reason to stand then others being brought into an unchangeable state of grace being held in the arms of Christ God will be very angry with your slips and failings Mercy holdeth you fast and you seek to wrest your selves out of Mercy 's arms None can sin as you do with such frowardness with such dishonor to God you disparage the Spirits custody the merit of Christ and the mercy of the Father See Heb. 4. 1. Let us therefore fear a promise being left to us of entering into his Rest lest any should seem to come short of it Look as some seem to stand that do not so some seem to fall utterly that do not A child of God indeed cannot come short but he should not seem that is give any appearance of coming short When our religious course is interrupted and we give way to sin and folly that 's a seeming to come short and so you bring a scandal upon the love of God as if it were changeable upon the merit of Christ as if it were not a perfect Merit Scandalous Professors make Arminians in an age of defection no wonder if men plead for the Apostacy of the Saints If you fall through weakness be not utterly dismayed As the Spinster leaveth a lock of wool to draw on the next thread so there is somewhat left when you are departed from God you have more hold-fast upon him then another sinner a child though a prodigal go to him and say Father David pleadeth
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
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety
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
a question whether there be degrees of glory yea or no But I suppose it may easily be determined He that soweth sparingly shall reap sparingly whereas others have their bosoms full of sheaves if a man with a little grace should get to Heaven yet he hindereth his own preferment Who would have a thin crop and a lean harvest 6. It suiteth with our present state here we are in a state of progress and growth not of rest and perfection Grace is not given out at once but by degrees Christ saith Joh. 17. 26. I have declared thy Name and will declare it and Joh. 1. 50. Beleevest thou thou shalt see greater things then these There is more to come therefore let us not rest in our first experiences Paul saith I have not attained Phil. 3. When grace is wrought yet there is something lacking He is a foolish builder that would rest in the middle of his work and because the foundation is layd is careless of the superstructure The state of the Saints is expressed by a growing light Prov. 4. 18. As long as there is want there should be growth see 1 Thes 4. 1. 7. Seeking the increase and multiplication of spiritual gifts suiteth best with the bounty and munificence of God The Father Son and Holy Spirit have rich grace for us and we are most welcome when we seek for most plenty God the Father is represented as rich in mercy Ephes 2.4 Rom. 10. 12. We can never exhaust the Treasures of Grace and impoverish the Exchequer of Heaven So Christ hath a rich and full merit 2 Cor. 8. 9. to make us rich c. God the Son aimed at it in all his sufferings and condescentions that he might make a large purchase for us and we might not be straitened in grace The Spirit of God is poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly Tit. 3.6 There is mercy enough in God the Father merit enough in God the Son efficacy enough in God the Spirit God is not wanting if we be not wanting to our selves If a mighty King should open his Treasure and bid men come and bring their bags and take as much as they would do you think they would neglect this occasion of gain surely no they would run and fetch bag after bag and never cease Thus doth the Lord do in the Covenant of Grace you will rather want vessels then treasure 8. 'T is a necessary piece of gratitude we would have mercy to be multiplied and therefore we should take care that Peace and Love be multiplyed also we would have God add to our blessings and therefore we should add to our graces see 2 Pet. 1. 5. When we have food we would have cloathing and when we have cloathing we would have house and harbour and when we have all these things we would have them in greater proportion the like care should we shew in gracious injoyments When we have knowledge we should add temperance and when we have temperance we should add patience c. 9. We may learn of our Lord Jesus to whom we must be conformed in all things Luc. 2.40 He grew in wisedom and stature the meaning is his humane capacitie was inlarged by degrees according to his progress in age and strength for in all things he was lâ—ke us except sin and our reason is ripned and perfected together with our age 10. We may learn of worldly men Who joyn house to house and field to field and are never satisfied So there is an holy covetousness in spirituall things when we joyn faith to faith and obedience to obedience one degree to another our Blessings are better and the chiefest good should not be followed with a slacker hand 't is our happiness to enjoy the infinite God and therefore we should not set a stint and limit to our desires With what arts and methods of increase doth a covetous man seek to advance himself he liveth more by hope then by memory and what he hath seemeth nothing to what he expecteth So should we forget the things that are behinde and reach forth to the things that are before us A covetous man seemeth the poorer the more he hath gotten so should we grow humble with every injoyment 't is a good degree of grace to see how much we want grace A covetous man maketh it the main work and business of his life to increase his estate He goeth to â—bed late riseth early eateth the bread of sorrows and all for a little â—elf the strength of lust should shame us should not we make Religion the businesse of our lives and our great imployment shall we be as insatiable as the grave to the world when a little grave serveth the turn Secondly the next thing which I am to do is to give you some observations concerning growth in grace they are these 1. To discern growth there is required some time a totall change which is far more sensible than growth that may be in aâ— instant then a sinner now a Saint but there must be a competent time to judge of our growth we cannot discern it by single acts so much as by the greatâ—r portions of our lives We cannot so easily find out how we grow by every Sermon as by comparing our past estate with our present we do not fly to the the top of Jacobs ladder but go up step by step 't is a work of time and so we may judge of our not growing if after a long time we are where we were under the power of the same prejudices or the same doubts or the same lusts still see Heb. 5. 12. Secondly In the growing of Saints there is much difference all the plants in Christs garden are not of a like heighth and stature some that are more publickly usefull have theiy five talents others but two some thrive more and grow of a sudden 2 Thess 1. 3. Your faith grew exceedingly others are weak and slow and yet they are fruitfull We all grow according to the measure of a part Eph. 4. That is according to the rate of that part which we sustain in the body a finger groweth not to the quantitie of an arm they all grow but the growth of all is not equall Thirdly Growth in grace is alwayes accompanied with growth in knowledge 2 Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ c. Plants that grow out of the Sunne send up a longer stalk but the fruit is worse some Christians pitch all their care upon the growth of love and take no pains to grow in knowledge but this is not right we should alwayes follow on to know the Lord Hosea 6. 3. We reade that Christ grew in knowledge we do not reade that he grew in grace Gods choysest saints are alwayes bettering their notions of God Moses his first request was Tell me thy name Exod. 4 and afterwards shâ—w me thy glory Exod. 33. Our
fairest portion in Heaven is the satisfaction of the understanding with the knowledge of God therefore if we would have grace multiplied it must be through the knowledge of God 2 Pet. 1. 2. the more shine the more warmth Fourthly Growth of knowledge in the growing and increase is less sensible then the growth of grace but afterward more sensible as a Plant increaseth in length and stature though we do not see the progress but afterwards we know that it hath grown growth in grace is alwayes cum lucta with many assaults and so more sensible whereas the work upon the understanding is more still and silent draw away the curtain and the light cometh in without any more stirre our ignorance vanisheth silently and without such strife as goeth to the taming of carnall affections but afterwards t is more sensible for we have not alwayes a spirituall feeling but the effects of knowledge are standing and permanent Eph. 5. 8. Ye were darkness but now are light in the Lord. Fifthly Progresse in knowledge is rather in degrees than in parts and matters known I mean it consisteth not so much in knowing new truths as in a greater proportion of light yet I say 't is rather not altogether for a man may walk in present practices which future light may disprove and retract but usually the increase of a Christian is rather in the measure of knowledge than in knowing new things the light shineth more and more Prov. 4. I know God more Christ more the vanity of the world more the odiousness of sinn more that is more practically and in another manner then I did before old Principles are improved and perfected I speak this because of the danger to which men expose themselves by expecting new light keeping the soul from an establishment in present Principles and looking for new truths to be revealed to them 6â—y Of all Graces we need most to grow in faith 1 Thess 3. 10. I desire to see you that I may perfect that which is lacking in your faith Luk. 17. 5. Lord increase our faith and Mark 9. 24. Lord I believe help my unbelief Faith is most defective our assent is tremulous our affiance weak and faith is most assaulted All the temptations of Sathan tend to weaken your faith and all other Graces depend upon the increase of Faith 7lâ— Growth in parts and gifts must heedfully be distinguished from growth in Grace many may grow in parts that goe back in Grace you can only discern a meer growth in parts and gifts by pride and self ends knowledge puffeth up 1 Cor. 8. 2. When men grow in abilities and grow more proud and carnall 't is a sad symptome 8ly The infallible signes of growth in Grace are three When we grow more spirituall more solid more humble 1. More spirituall the growth of wicked men is in spirituall wickedness less debauched but more malicious so will our growth in grace be discerned by our spirituality in our aimes when our ends are more elevated to Gods glory c. In our grounds and principles as when we resist sin out of love to God and as 't is contrary to his purity and holiness and when we are carried out against inward corruptions such as the world doth not take notice off not onely against sins but lusts and thoughts for that argueth more light and more love so when we regard the spirituality of duties serving the Lord in the spirit so when we rellish the more spirituall part of the Word plain and solid preaching rather then such as is garish and full of the pomp of words 1 Cor. 2. 6. We speak wisedome among those that are perfect the trappings of an ordinance are baits to take the more carnall sort of hearers Plutarch in his Treatise of growth in morall virtue wherein are many notable things applicable to growth in Grace saith that a man that hath made some progress in virtue is like a Physitian that coming into a Garden he doth not consider flowers for their beauty as gallants do but for their use and virtue in medicine So he doth not consider speech for its fineness but fitness and seasonableness to present use the same holdeth good also in growth in grace the more we grow the more we regard the spirituall part of the Word and such as is of a practicall use and concernment 2. More solid and judicious Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a childishness in religion as well as nature when we are led altogether by fancy and affection but afterward we grow more prudent sober and solid Growth then is not to be measured by intenseness and vigour of affection that goeth and cometh and in the infancie of Grace our affections are most warm and pregnant A young tree may have more leaves and blossâ—mes but an old tree is more deeply rooted and young christians seem altogether to be made up of will and affections and ferverous motions but have less of judgement and solidity many times of sincerity as men in a deep thirst take down what is offered to them to drink before they discern the taste of it so acts of will outstart the understanding but in old men nature being spent and through long acquaintance with Religion there are not such quick and lively motions the one are sick of love have more qualms and agonies the other are more rooted in love and grow more firm constant solid rationall and wise in ordering the spirituall life 3. More humble as 't is a good progress in learning to know our ignorance they that have but a smattering are most conceited Plutarch in the fore mentioned Treatise tells us of the saying of Menedemus that those that went to study at Athens at first seemed to themselves to be wise afterwards onely lovers of wisedome then Oratours such as could speak of wisedome cast off all and knowing nothing with the increase of learning still laying aside their pride and arrogancy so 't is with those that grow in grace by acquaintance with God light is increased and made more reflexive and they are more sensible of their obligations to God and so are more tender and by long experience are better acquainted with their own hearts and that 's the reason why we have such humble acknowledgements from them Paul a sanctified vessel yet calleth himself chiefest of sinners 1 Tim. 1. 15. and less than the least of the Saints Eph. 3. 8. And Agur Prov. 30. 2. 3. Surely I am more brutish than any man I have not the understanding of a man I have neither learned wisedome nor have the knowledge of the Holy So if you did overhear the secret confessions of the Saints to God you would think them the vilest persons in the world for so they are in their own sense and representations to God Ninthly The lowest evidences of growth in grace are longing for food and being
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
and ruine so Rev. 13. 11. The dwellers on earth did worship the whore whose names were not written in the Book of life that is they turned aside to Antichristian defilements and pollutions 7. Gods Decree concerning such persons is immutable it is not rescinded and disannuled but is fully executed and accomplished in the damnation of the sinner the Lords Counsels are all unchangeable both as to Election 2 Tim. 2. 18. Heb. 6. 17. and as to Reprobation no Reprobate can be an Elect person nor an Elect person a Reprobate Job 12. 14. He shutteth up a man and there can be no opening and Job 22. 13. He is in one minde who can turne him In Gods Books there is no putting in and crosing out of names but as the number of the Elect is definite and certain they cannot be more and they cannot be less so also of the Reprobate 8. This Eternal Irrevocable purpose of God of leaving sinners to themselves that by their sins they may come to judgement is for Gods glory Rom. 9. 22. What if God willing to shew his warth and to makd his power known endured with much long suffering the vessels fitted to destruction All Gods Decrees Works Providences tend to the further discovery of himself in the eye of the creatures 2ly Let me prove that there is such a Decree by Scriptures for reason here hath no place take here three that are most full the first is 1 Thes 5. 9. God hath not appointed us to wrath but to obtain salvation by Jesus Christ which plainly implyeth that some are appointed unto wrath The second is 1 Pet. 2. 8. where the Apostle speaketh of some that were disobedient and refused Christ whereunto also they were appointed The third place is Prov. 16. 4. God made all things for himself and the wicked for the day of evil the drift of that place is to shew that both Creation and Predestination were for Gods glory and he instanceth in that part of predestination which concerneth the wicked because it is hardest to be digested and beleeved But now for the Reasons why God hath chosen some and appointed others by sin to come unto judgement I can onely tell you that Gods judgements are past finding out Rom. 11. 33. We must admire we cannot search them to the bottom so far as God hath revealed his Will we may clearly judge that 't is for the discovery of his Justice and Mercy neither of which could have been discovered to the world with that advantage had it not been for his double Decree of God to save some and leave others to their own ruin if grace were given to all how should the word know that God were free again if all were pardoned how should the world know that God were just in Election God discovereth the freeness of his grace Eph. 1. 6. 't is love that we injoy grace elective love that we enjoy it alone In Reprobation God discovereth his Soveraignty and by it the security of his justice and power of his wrath Rom. 9. 22. in chusing one and leaving another there God discovereth his Liberty and that he doth not act out of servile necessity and his severity in the eternal pains of them that perish in their sins 3. Let me vindicate this Doctrine which in the eyes of some seemeth to blemish the Justice of God to infringe the comfort of man Yea to abolish the duty of man therefore it needeth a little cleering reason cannot easily digest this strong meat partly because we are apt to reprehend what cannot comprehend partly because this Doctrine checketh carnal ease and security which is usually fed with a general hope and presumption That the God that made us will save us that he will not damne his creatures but is merciful to all c. now this awakeneth us when we hear that grace floweth in a narrower Channel partly because aspiring man is loath to submit to this absolute Lordship and Soveraignity of God that he should dispose of his creatures according to his own pleasure our ambition is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords of our selves Man that would be as God taketh it ill to be as a beast made to be taken and destroyed Upon all these prejudices man is loath to receive this Doctrine therefore it needeth to be cleered 1. In regard of God that you may not pollute and stain his excellency with impure and prejudicial thoughts you will say is God just that onely upon his will and pleasure ordaineth his creatures to condemnation hath not the Reprobates cause to complain if he hath passed a Decree upon which their condemnation doth infallibly follow I answer 1. our understandings are not the measure of Gods Justice but his own will things may be just though the reasons of them do not appear to us humane reason groweth giddy by peeping into the deep of Gods Decrees our worke is not to dispute but wonder Gods freedom is a riddle to reason because though we will not be bound to Laws yet we are willing God should be bound Gods Actions must not be measured by any external rule things are good because God willeth them for his Will is Justice it self 2. The Electing of some and passing by of others is not an Act of Justice but dominion for he doth not act here as a Judge but as a Lord 't is a matter of favour not of right and wrong condemnation of a man for sin or punishing a man for sin is act of Justice but to have mercy or not to have mercy that dependeth meerly upon Gods will otherwise it would follow that God were a debtor unto man Justice supposeth debt or something due no wrong is done them in not giving grace the Elect can speak of undeserved grace and the Reprobate of deserved punishment when we are not bound to do good if we act according to pleasure there is no injury as in invitations preferments and all acts of favour we cannot endure that a right should be challenged the good man in the Parable pleaded I may do with mine own as it pleaseth me Mat. 20. 15. The Lord may justly challenge grace as his own and therefore leave him to his pleasure in the distribution for he is bound to none 3. Gods not giving grace to the Reprobate is not their sin but their misery Preterition made them miserable but not sinful it doth not infer a Coaction and compulsion to sin sin followeth upon it not as an effect but a consequent as upon the absent of the Sun darkness doth necessarily follow and yet the Sun is not the cause of darkness In grace God purposeth God worketh in sin God ordereth the sin and maketh use of it to the glory of his Justice but man sinneth freely the water while it runneth its own course serveth the end of the Lord of the Soyl in driving Mils and bringing fish into his Ponds and overflowing his Meadows c. So God causeth not sin
thoughts 2. If we doe not delight in communion with him we doe not honour him as the chiefest good Friends love to be often in one anothers company and certainly 't is good to draw nigh to God to preserve an acquaintance between him and us he hath appointed his Ordinances the Word and Prayer which are as it were a Dialogue and interchangeable discourse between God and the Creature in the Word he speaketh to us and in Prayer we speak unto him he conveigheth his mind in the Word and we ask his grace in Prayer in Prayer we make the request and in the Word we have Gods Answer Well then when men neglect publick or private Prayer or opportunities of hearing they are guilty of ungodlyness so far they break off communion with God especially if they neglect Prayer which is a duty to be done at all times a sweet diversion which the soul enjoyeth with God in private a duty which answereth to the daily sacrifice therefore the neglect of Prayer is made to be a branch of Atheism Psal 14. 3 4 verses When men are loth to come into Gods presence out of a love to ease and carnal pleasures and care not if God and they grow strange or seldom hear from one another 't is a great evill our comfort and peace dependeth much upon frequent accesse to God so when family worship when that 's neglected God is not honoured as the chiefest goâ—d the heathens are described to be the families that call not on Gods Name Jer. 10. 25. In many places from one end of the week to the other there is no Prayer and Worship in the Family and so the house which should be a Church is made a Stye not a swine about their houses but is attended morning and evening and yet they can finde no time for the solemn invocation of the Name of God what are they better than Heathens 3. If we doe not fear to offend him God will be served with every affection Love is of use in the spiritual life and so is fear 2 Cor. 7. 1. Perfecting holinesse in the fear of God Love sweetneth duties and Fear maketh us watchful against sin Love is the doing Grace and Fear is the conserving Grace We have cause to walk in Gods wayes because we are alwaies under his eye Love is necessary that we may keep God alwaies in our hearts and Fear that we may keep him alwaies in our eye both of them are of great use but Fear we now speak of which is the true internal root of all obedience and worship Eccl. 12. 13. when there is such a setled disposition of heart as that we dare not grieve him nor affront him to his face as Ahasuerus said Will he force the Queen before my face God is much honoured but now when we are secure and careless and forget God and can sin freely in thought and fouly in act without remorse 't is ungodlinesse Fear is a Grace of continual use we cannot be alwaies praising God worshiping God and employed in acts of special communion with him yet we must be alwaies fearing God be thou in the fear of God all the day long Prov. 23. 17. and elswhere Blessed is he that feareth alwaies Prov. 28. 14. A man hath done with his devotion in the morning but he hath done with God we should think of him and remember that his eye is upon us all the day long we must rise in the fear of God walk in the fear of God trade eat drink in the fear of God Some Graces are as the Lungs never out of use and exercise More especially must fear be active when temptations and corruptions arise we must argue as Joseph Gen. 39. 9. 4. If we doe not care to please him An ungodly man thinketh of nothing lesse than pleasing God he neither careth to know his waies nor to walk in them they are willingly ignorant 2 Pet. 3. 5. They doe not search that they may not practice and so erre not in mind but heart We desire not the knowledge of thy wayes Job 21. 14. They have not a minde to know that which they have not a mind to doe as those that would sleep shut the Curtains to keep out the light A godly man is alwaies approving what is the will of God Rom. 12. 2. Ephes 5. 10. 17. he practiseth what he knoweth and is still searching that he may know more as willing alwaies to be more usefull for God What have I to doe more Thirdly God will be acknowledged as the supream Truth and Authority and then if we are not moved with Promises Threats Counsels as with the words of the great God if we doe not yeeld him reverence in his worship and subject our hearts and lives to his Laws 't is ungodlinesse 1. We must receive the counsels of his Word with all regard and reverence for that is to receive it as the Word of God 2 Thes 2. 10. Heathens received the Oracles of their Gods and were much moved we can drowsily hear of the great things of salvation of heaven and the death of Christ and the Covenant of Grace c. and are not moved no more moved than with a Fable or Dream If a man should make another an offer of a thousand pound for a trifle and he should accept it you would not say 't was because he prized the trifle more that 's improbable but because he did not beleeve the offer So when God offereth heaven upon such terms as he doth we do not honour him as the eternal truth but count him a lyar 1 Joh. 5. 10. or else we would not neglect the offer 2. We must yeeld him reverence in his worship God is said Psal 68. to be terrible in the holy places he is not only terrible in the high places of the field where he executeth his dreadfull judgements nor in the depths of the Sea where the wonders of the Lord are seen but terrible in the holy places where his Ordinances are dispensed because there his holynesse which is the astonishing Attribute is most seen and remembred We doe not come to him as the supream Majesty when we doe not come with awful apprehensions God is dreadfull there where he is most comfortable Deuâ— 28. 58. That thou mayst fear this glorious and fearful Name the Lord thy God To have God for our God is the ground of all our comfort and hope and yet 't is a glorious and fear ful Name In Mal. 1. 14. the Lord urgeth two arguments why we should worship him with reverence one is I am a great King saith the Lord of Hosts the other is My name is dreadful among the heathen implying in the first that careless and rude addresses to him are a kind of a lessening his Majesty they doe not come to him as a great King and doe as much as in them lyeth go about to perswade the world that he is not the God that he is
wicked men come like miserable captives how shall the Saints arise out of their graves like sons of the morning They and Angels intermixed in the train of Christ what is wanting here is richly made up there 2 Walk as those that shall be associated with Christ in judging the world walk with Christ now and you shall come with him then follow the Lamb wheresoever he goeth when he is crowned at Hebron he will not forget his old companions cleave to him cry not up a confederacy with them that cry up a confederacy against him he will say to you you have been with me in all my sufferings and sorrows now you shall be with me in my glory Matth. 19. 27 28. Again Judge the world now condemn them by your lives as knowing that you shall condemn them hereafter by your vote and suffrage Nâ—aâ— condemned the world Heb. 11. 7. a serious Christian is a living reproof a carnal professing hypocrite justifieth the wicked ye have justified your sister Sodom see Ezek. 16. but a sincere Christian condemneth them 7. From that with ten thousand of Saints At Christs appearance his train shall consist of multitudes of Saints and holy Angels Now they are but as two or three Berries upon the top of the uppermost bough scattered here and there as God hath work and service for them to do but when they appear together in that great rendezvouz they are a number which no man can number see Rev. 5. 11. and Rev. 7. 9. 't is a comfort against the paucity and smalness of those that are upright with God in heaven we shall have company enough Gods family when it cometh altogether is very numerous or rather innumerable Heb. 12. 23 as the wicked shall be exposed to the fellowship of divels and persons like themselves where the company shall add to the torment so shall we be called to a great Assembly and to bear a part with that glorious train which cometh with Christ Verse 15. To execute judgement upon all and to convince all that are ungodly amongst them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him HAving described the Judge with his attendants he cometh to describe his work which is to convince and execute judgement together with the persons against whom he will thus proceed All that are ungodly amongst them as also the grounds and reasons of the Process because of their ungodly practises and hard speeches against Christ Some say the 14th verse doth only contain the prophesie of Enoch and that these words are the Apostle's application or explication of it but improbably the words running on in a continued sense or form of speech and the application is at the 16th verse To execute judgement 't is an hysteron proteron the last act is put first execution before conviction or arraignment upon all that is upon all such as are here spoken of upon all the ungodly for judgement is not executed upon the Saints but for them And to convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it implyeth such a clear proof that we see 't is impossible things should be otherwise at the day of judgement wicked men are speechless Matth. 22. and self condemned all that are ungodly amongst them that is amongst the wicked and the severity of the process is chiefly bent against those that are ungodly of all their ungodly deeds in the Greek the deeds of their ungodliness now ungodliness here is not taken in its proper sense for denying God his due honour and worship but for any opposition against his servants worship truth which in an ungodly manner thy have committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which argueth the malice spite which they bewrayed in their oppositions and reproaches and of all their hard speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard as applicable to things as well as speeches our speeches are here intended as appeareth by the following clause wicked practises and an evil tongue are seldom severed that by hard speeches is meant any proud taunting cursed or contumelious language see 1 Sam. 2. 3. in the Hebrews and Psal 94. 4. How long shall they utter and speak hard things and the workers of iniquity boast themselves which ungodly sinners not only sinners but ungodly sinners for the greater emphasis see Psal 1. 1. against him that is against himself against his person or messengers or truths ordinances for what is spoken against any of these is spoken against Christ himself This verse is large and full of points but because the doctrine of the day of Judgment hath been already touched upon and ungodliness opened at large verse 4. therefore the briefer notes will serve the turn 1. Christs second coming is to judgement so 't is said in the Text He shall come with ten thousand of his Saints to execute judgement Of his first coming 't is said John 3. 17. God sent not his Son to judge the world but that the world through him should be saved he came not then as a Judge but as a Redeemer offering and procuring grace and life when we frustrate the end of his coming as a Redeemer we make way for the end of his coming as a Judge and he that then came to us will now come against us 2. When Christ cometh to judgement one great part of his work will be to convince sinners and that openly publiquely Some think that the whole work will be dispatched in the Conscience without any audible and external voice both as to exâ—mination and sentence others think the tryal and conviction shall be in the conscience of a sinner but the sentence audibly pronounced and because the punishment is too light upon body and soul the ear is to receive it as well as the Conscience feel it I conceive that conviction tryal and sentence will be all open and publique though I cannot expresly say that every particular sin shall be discovered before the whole world yet enough manifested to shew the sentence just as their unfaithfulness in their callings their opposition of God and Godliness their oppression of his servants their neglect o grace c. with all the circumstances and aggravations of it as the gracious opportunities and means which they have enjoyed stirring sermâ—ns motions of the spirit checks of Conscience blessed methods of love and mercy c. God keepeth an account of these things those passages which imply Gods reckoning with his people in the world are but pledges of what he will do at the day of our last account now here God taketh exact notice of the long time and many means which we have enjoyed as Luke 13. 7. these three years c. it alludeth to the time of Christs ministry he was just then entring upon his last half year as by a serious harmonizing the Evangelists will appear John 2. 54. This second miracle did Jesus in Canah of Galilee account is kept of a former 1
withal is a bad memory Mich. 6. 5. Oh my people remember c. I tell you if we did but remember how we were Prelate-bitten we would not murmur but give thanks 2. There is nothing now under the Sun Eccles 1. 7. We say Is there any sorrow like unto my sorrow things never were as they are now certainly you do not rightly enquire after this matter the world is the world still men have ever had the same principles the same corruptions the same temptations there were Donatists then as well as Separatists now Pelagians then as well as Arminians now Arians then as well as Socinians now all new lights are but old darkness revived neither new nor lights 't is easie to parallel what is most odious there is a circular motion of opinions and fashions as the Sun returneth every year to the same points of his compass 3. All commeth to pass by Gods providence he is the great Master of the Scenes that presents the world with a new Stage both of Acts and Actors 1 Sam 2. 7 8. The Lord maketh poor and maketh rich he bringeth low and he lifteth up he raiseth up the poor from the dust and lifteth up the beggar from the dunghil to set them among the Princes â—nd make them inherit the Crown of glory for the pillars of the earth are the Lords and he hath set the world upon them The government of the world is in Gods hands and he casteth down some and raiseth up others from beggery to Soveraignty from the dunghil to glory you see there his course is contrary to levelling he will have some upon the Throne of glory and you see again that God hath an hand in all the mutations and changes that fall out in the world and that these mutations are frequent the world is tossed to and fro like a bill from hand to hand that Gods Soveraignty and Dominion over events may the better appear and that power may not want a bridle nor the low condition a comfort again that all the Kings of the earth do hold their estates of God say then If God hath set up these persons let me see what God will do with them 4. The good of times is not to be measâ—red by the carnal quiet of them Physick provoketh ill humours better they should be stirred then lye still and foment a disease God usually commeth with a Fan and a Sword we should not murmur against the Sword because of the benefit of the Fan 5. If every one did amend himself the times would soon amend Mâ—nd thy self and as many as are under thy charge and mourn for others and thou hast no cause to complâ—in Joshua 24. 15. I and my house will serve the Lord if every one did sweep before his own door the common filth would be sooner carryed away usually complainers do least as the crafty Lapwing will go up and down fluttering and crying to draw the fowler from her own nest we have some secret nest of our own and we are loath it should be rifled and exposed to publick view 6. The worse the times are the more exercise for grace we have more opportunities of shewing love to God then formerly and zeal for his interests and industry in finding out the right way man is never contented sometimes we question Gods love if we meet with no opposition and aâ—d yet we complain when the ways of God are opposed 7. There is an Antiperistasis in grace as well as nature you should be better in bad times as fountain water is hottest in winter and fire scaldeth most in frosty weather or stars shine brightest in the darkest night see Phil. 2. 15. when the air is infectious we are the more carefuâ— of our diet 8. Complaining will not excuse duty it argueth little faith is not Christ King doth not he reign little obedience and care of reformation a gracious heart is most apt to return upon ' its self if the times be bad what have I done to make them better if not thou art one that hast made them worse 9. He that is not good in bad times will be naught in better Isa 26. 10. In the Land of uprightness will he ded vnjustly a sick man thinketh to have ease in another bed in another room carry him thither his pain continueth if a carnal man had lived in the Prophets times or the Apostles time he would be the same as now see Mat. 23. 29 30. A bryar is a bryar where ever it groweth change of times will not do the work without a change of heart Adam sinned in Paradise the Apostate Angels in Heaven Lot was unchast in the Mountains where were none but his own family in an howling Wilderness where they had no outward enticements the Israelites were given to fleshly lusts 2. The next Part of Use is to rebuke murmuring in our own priuate case by way of consideration take these helps 1. A little is enough too much is a snare Luk. 12. 15. Mans life consisteth not in the abundance of what he possessâ—th the wants of nature are very few till lust make it ravenous a garment too long will soon prove a dirty ragg the greater gates open to the greater temptations and cares 't is an hard lesson to learn to abound Phil. 4. 12. we say such an one would do well to be a Lord or a Lady 't is an harder thing than you think it to be a little sufficeth to keep us till we come to Heaven if we have cloaths for warmth though not for pomp 't is enough what need a Christian care how finely dust and ashes be wrapped up or of what stuff his excrements be made of 2. God hath an hand in all things Psal 39. 9. Isa 38. 15. God is the Party with whom we have to do in sickness or any other trouble every wheel moveth according to the motion of first when we see the hand of God 't is a piece of religious manners to keep silence 3. God seeth what is fittest for us if a man should be left to carve out his own portion he would be his own greatest enemy none hath more love then God more wisedom and justice then God therefore count the present estate best because 't is of his chusing should the shepherd chuse the pastures or the sheep we are all for the delicacies of pleasure and prosperity children think green fruit the best diet because it suiteth with their appetite what a strange creature would man be if he were what he would be himself well then let us leave it to God to chuse our portion and to appoint us what part we shall act in the world usually we set up a court in our own affections and enact Laws prescribe to providence we would have this and we would have that and when our expectations are not answered we fall a murmuring 't is very hard to repeal the decrees of our own will therefore 't is good to resign
murmuring Job 1 23. as long as we can give thanks we will not be querulous but when we are disdainful of blessings and we say what no more Mal. 1. 2. the distemper is getting ground upon the soul 2. Affect rather to be good then great none murmur because of the smallness of grace that 's not their complaint but because of the lowness of their condition in the world a man that looketh after the increase of grace he can bless God for his outward decays 2 Cor. 4. 16. and look upon murmurings as worse then pains or losses those are afflictions these are sins So much for the first crime charged The next part of their Character is walking after their own lusts This is fitly subjoined to the former for lusts make men froward and hard to be pleased and the persons here described were exact Libertines making their lusts their rule and their law yea the most bruitish of all lusts the lusts of the flesh and therefore in Peter 't is 2 Pet. 2. 10. That walk after the flesh in the lust of uncleanness how portentous they were for impurities in this kind we told you before their walking after their lusts implyeth their giving up themselves to such a course contrary to all fear of God care of Laws or restraint of nature The Point is That 't is an Argument of ungodliness when men walk after their own lusts The Apostle appling the Prophesie of Enoch against ungodly men bringeth this as a part of the charge that they walk after their own lusts I shall enquire 1. What lusts are 2. What 't is to walk after their own lusts 3. Prove it to be a note of ungodliness 1. What lusts are This I have Answered elsewhere see my Comentary on James 1. 14. pag 105. and 106. for the present let it suffice to note that lust is either original or actual 1. It signifyeth our original pronnness to all that is evil James 1. 14. 2. Actual lust so it signifieth any evil motion of the heart that swerveth from the Law of God more especially our inordinate desires and inclinations to pleasures honours or profit sometimes they are called fleshly lusts 1 Pet. 2. 11. as carrying us out to the satisfaction of our bodily and bruitish appetites sometimes worldly lusts T it 2. 12. because they are stirred by worldly objects lusts are the fever of the soul unnatural heats transgressing the Laws of reason and bounds of Religion 2. What doth this walking imply 't is elsewhere expressed by serving divers lusts and pleasures Tit. 3. 3. and by fulfilling the desires of the flesh and the mind Ephes 2. 3. It noteth First a willing subjection to lust as a law or as a Master the one is implyed in walking after our lusts the other in serving our lusts when men do as they please and let their sensual heart give Law to the whole man a child of God may be overcome by his lusts but he doth not walk after them or serve them he may be foiled hut he doth not give over the combate and is still resisting striuing praying calling in the help of the spirit his soul suffereth a rape by lust there is not a plenary consent on his part 2. Customary practice and observance walking is a progressive motion and so implyeth mens course and the tenour of their lives a child of God his walking is in the spirit Gal. 5. 16. and doth not fulfil the lusts of the flesh but 't is a wicked mans work and employment 3. A fond indulgence they are so far from thwarting lusts that they provide contrive for them Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof they nourish their hearts fondle lust and make a wanton of it they do not crucifie it and set up a course of mortification against it Thirdly This is a note of unregeneracy or a state of ungodliness the Apostle describeth the natural state by this serving Tit. 3. 3. and this fulfilling Eph. 2. 3. and when the Holy Ghost doth derive the pride and folly of young men in giving themselves up to a course of lust and vanity he saith go walk in the way of thine own heart Eccles 11. 9. and the negative or privative work of regeneration is called a putting off the old man with his deceitful lusts Eph. 4. 22 and it standeth with good reason 1. Because they that walk after their lusts seek to cherish that which Christ came to destroy and so go about to defeat the Redeemer and to hinder him from obtaining his purpose in their hearts Christ came to destroy the works of the Devil 1 John 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unty and loosen those cords of vanity wherewith Satan hath bonnd us the works of the Devil are lies which are of his inspiring and cherishing John 8. 44. Ye are of your father the Devil and the lusts of your father ye will do Now when Christ cometh to lose these cords carnal men tye them the faster and therefore certainly are to be reckoned to the devil and not unto God every degree of service done to Satan is an act of treason and disloyalty to Christ therefore when men make it their work to fulfil their lust they renounce all allegiance to Christ 2. They that walk after their lusts have not taken the rule of the new creature upon them the new man hath another Master and another rule the renewed soul is not governed by lust but by the Law of God Gal 6. 16. it we have not changed our rule 't is a sign we have not changed our Master 3. They that walk after their lusts never felt the power of grace for the grace of God teacheth us to deny all ungodliness and worldly lusts Tit. 2. 11 12. how doth it teach us I Answer partly by diversion by acquainting us with better things in Christ Rom. 13. 14 Put ye on the Lord Jesus and make not provision for the lusts of the flesh love cannot lye idle in the soul the mind of man must have some oblectation and delight either love runneth out in lust or in respects to God either to heavenly or worldly things when we only savour the things of the flesh 't is a sign we never tasted how sweet God is in Christ 2. Partly by way of help and supply it planteth opposite principles and makes use of an opposite power it plants opposite principles a new nature that hath new desires and delights 2 Pet. 1. 4. and maketh use of an opposite power which is the spirit of God Rom. 8. 13. 3. Partly by way of argument grace out pleadeth lust it urgeth the unsuitableness of it to our condition see Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows Baptism implyeth a renunciation of sins 1 Pet 3. 21. 't is an answer to Gods demands Credis Credo ab renuncias Ab renuncio spondes spondeo Therefore he that
liveth under the full power of lust hath forgotten his Baptismal vows 2 Pet. 1. 8. forgotten that he was purged from his old sins it pleadeth also the unsuitableness of it to our hopes 1 Pet 2. 11. we are passing on to another Country where we shall enjoy a price and sinless estate Let us now apply the point It disswadeth us from walking after our own lusts you that are Christians should deny them and not gratifie them otherwise you renounce your allegiance to God Lust sets up another Lord and maketh us stand in defiance with the God that made us his Laws call for one thing and your lusts crave another God saith put off the old man with his deceitful lusts and you say we will keep them Can they be good subjects that live in defiance of their Soveraigns Laws If a Prince should send a message to a City not to harbour such and such Traytors but to search them out and bring them to condigne punishment if they never look after them yea are angry with those that discover them it argueth they do inhaunt with Traytors and are enemies to their Prince We are often warned in Gods name to look to our sinful lusts to put them away and we go home and never regard it nay are angry with those that grate upon the Conscience Herod would not have his Herodias touched we take it hainously when the Word beareth hard upon our hearts what do we but shew our selves Traytors to the Crown of heaven 2. Otherwise you renâ—unee your interest in Christ Gal. 5. 24. They that are Christs have crucified the flesh with the affestions and lusts thereof He doth not say they are Christs that take up this opinion and naked belief that he was crucified or died for sinners but they are Christs that feel that he was crucified that by the vertue of his Cross do crucifie their own lusts and sinful affections What a Christian and yet worldly A Christian and yet sensual A Christian and yet proud You that are given to pleasures do you believe in Christ that was a man of sorrows You that are carried after the pomp and vanity of the world do you believe in Christ whose kingdom was not of this world You that are proud and lofty do you prosess an interest in Christ who said Learn of me for I am humble and lowly 'T is in vain for you to talk of his dying for sinners and boasting of his Cross when you never felt the vertue of it Gal 6. 14 What experience have you that his Cross was the Cross of the Son of God when your hearts linger as inordinately after carnal things as ever Have you gotten any thing by it Do you feel any weakning of lusts Any decay of sin Are you planted into the efficacy of his death Rom. 6 5. If not how can you glory in the Cross of Christ 3. Otherwise you are not acquainted with the spirit his work is to mortifie lusts Rom. 8. 13. and they that are after the flesh do savour of the things of the flesh and they that are after the spirit the things of the spirit Rom. 8. 5. After whom do ye walk After your own lusts Or after the Spirit of God 4. God doth not only require you in point of Soveraignty to put away your lusts but also pleadeth with you upon terms of grace Titus 2. 14. The grace of God that bring thâ— salvation teacheth you to deny worldly lusts Grace hath denyed us nothing it hath given us Christ and all things with him and shall we stick at our lusts that are not worth the keeping Nature is much addicted to these lusts but surely God loves Christ much more then we love the world his love is infinite and unlimitted like his essence yet God gave up the Son of his love Grace counteth nothing too dear for us not the blood of Christ the joys of Heaven and shall we count any thing too dear to part with for Graces sake God forbid A right eye and a right hand cannot be so dear to us a Christ was to God At what cost hath Grace been at to redeem us and save us And shall Grace be at all this cost for nothing If God had commanded us a greater thing ought we not to have done it If to give the body to be burnt to offer the first born for the sin of thy soul considering his absolute right over the creâ—ture he might have requireâ— thy life and thy childrens life but he only requireth thy lusts things not worth the keeping the bane of the soul a bad inmate which if we know its pestilent influence we needed no more arguments to turn it out of doors thy lusts God requireth things we are bound to part with to preserve the integrity and perfection of our natures if God had never dealt with us in a way of grace but now shall grace plead in vain when it presseth to deny lusts will be the shame and horrour of the damned to all eternity that they have stood with God for a trifle that they would not part with dâ—ng for gold with a little brutish contentment for the consolations of the Spirit especially when grace which hath so deeply pâ—e-engaged us pleadeth for it 5. Consider what lust is 't is the disease of the soul Natural desire is like the Calor vitalis the viâ—â—l heat but lust is like a feverish heat that oppresseth nature we should get rid of it as we would of a disease the satisfaction of it is sweet to carnal nature so is drink to a man in a fever who would desire a Feven to rellish his drink Better be without the disease then enjoy the pleasure of the satisfaction better mortifie lust then satisfie it in the issue 't will be sweeter I am sure the pains of mortification will not be so bitter as the hâ—rrours of everlasting darkness lust let alone beginneth our hell 't is a burning heat that at length breaketh out into everlasting flames Again lust is the disorder of nature as 't is monstrous in the body if the head be there where the feet should be and the feet there where the head should be such a deordination is there in the soul when the affections carry it and when Reason should be in dominion we suffer lust to take the throne man rightly constituted his actions are governed in this manner the understanding and conscience prescribe to the Will the Will according to right reason and conscience moveth the affections the affections according to the command and counsel of the will move the bodily spirits and members of the body but by corruption there is a manifest inversion and change pleasures affect the senses the senses corrupt the fantasie the fantasie moveth the bodily spirits they the affections and by their violence and inclination the Will is enslaved and the mind blinded and so man is carried headlong to his own destruction now shall we cherish these
the Oak till it sucketh out its heart Gods Messengers carry it more openly and with a single plainness see 2 Cor. 1. 12. creepers and fawning parasites do but draw a suspicion upon themselves surely Gods cause is able to stand upon its own legges and needeth not the support of so base an Artifice But is it not lawful to use some prudence in this kind and to insinnuate with great men for the advantage of a good cause I Answer To be over solicitous in this kind argueth distrust of Gods providence and draweth suspicion upon the way which we would need maintain that matter is not very cumbustible where men blow so hard what favour commeth in the faiâ— way of Gods providence we may accept All men seek the Rulers face but every mans judgment is of the Lord and what may be gotten by honest open and lawful means as by humble addresses and the magnetick virtue of truth its self and the holiness of them that maintain it may be sought after thus the Apostles dealt with the Rulers and great ones to gain their respect to Christianity that they might with less prejudice insinnuate the truth to the people Acts 18. 8. and Acts 19. 31. Some of the chief of Asia were friends to Paul but now when this respect is to be gotten by clamular and dishonest arts and cannot be kept without flattering them in their sins or complyance with their lusts and carnal designs and men stretch their consciences and make it their business to humour those that they may advance them and trample upon all that may be called right and honesty to accomplish their ends and magnify those whom they would have scorned if their station had not been so high This is to have mens persons in admiration for advantage 4. Vsually men of a false way in Religion admire those of their own party above others of known worth and integrity this is one part of the sense all of their own way they accounted Gnosticks that is knowing persons as if others how much soever owned by God as having the stamp and impress of gifts and graces upon them were not to be compared with them this is the genius of all Sectaries illiâ— ipsum esse est promereri saith Tertullian 't is religion enough to be one of them Verse 17. But Beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ HAving described these Seducers he exhorteth those to whom he wrote to beware of them aliedging the warning of the Apostles to shew that not only Enoch who might be supposed to speak of the wicked men of his own time but the Apostles who expresly spake of the present age foretold that scoffers and sons of Belial should arise in the Church There is nothing difficult in this Verse only a doubt is to be discussed doth not this passage yeild an Argument against the Authority of this Epistle he speaketh of Apostles and of of words spoken before by them as if he were of an inferiour orbe and writing long after their publication of the word I Answer no. 1. Peter maketh mention of the Epistles of Paul yet it doth not weaken his Authority 2 Pet. 3 15 16. 2. In the place exactly parallel to this 2 Pet. 3. 2 3. that Apostle citeth other writings yet avoweth his Apostolical Authority Be mindful of the words spoken before by the holy Prophets and the commandment of us the Apostles of Jesus Christ 3. This term before spoken of only sheweth that he wrote late when either the Apostles were dead or their writings were common in the Church But why doth he quote the words of the Apostles neither urging his own Authority nor including himself as Peter doth I Answer partly out of modesty to point at the place whence he had taken these thingâ— and to shew that he was not ashamed to use and alledge the writings of his fellow Apostles 2. To declare their mutual consent In the mouth of two or three witnesses shall every word be established 3. His own Authority is implyed in vouching theirs and before expressed when he calleth himself The Brother of James Notes from this Verse are these From that Beloved which compellation is used to note his affection in this writing the like is used by Peter 2 Pet. 3. 1. Beloved I thought meet c. When we declaim against errours we should do it out of love and a tender respect to the good of souls In all conquests we had need watch our own hearts people suspect us to act out of peevishness and sininister affections to serve a sect and party and our ingagement to be faction not zeal therefore be the more careful that the flame be pure incense must not be kindled with strange fire nor zealous ingagements arise from a carnal impulse Again we may be earnest against errour when corrupt men are gotten into esteem but 't is in love to you if we express our selves with some warmth and affection 't is for God and your souls are concerned 't is observable John the Disciple of love is most earnest against deceivers bid them not good speed saith he 2 Ep. John 7. 10. and every where in his Epistles My little children beleeve not every spirit c. there are many Anti. Christs men that lye and have not the truth 't is sad your Ministers should be looked upon as enemies because they love you and warm you But you will say 't is out of perverseness to serve their faction and to cast an odium upon parties opposite to themselves I Answer Charity thinketh no evil we should not interpret the worst those that storm at a warning give a shrewd presumption of their own guilt usually persons that object thus are such as would have us tamely to suffer the honour and interest of our Lord and Master Jesus Christ to be trampled under foot but 't is our hearts desire that tender consciences may know that 't is not the shame of others but their good which we aim at From that Remember Seasonable remembrance of truths is a great help and relief to the soul John 2. 22. When he was risen from the dead the Desciples remembred c. in events 't is good to remember Prophesies they confirm the soul and support it against the present distress and temptation both sins and discomforts arise from forgetfulness mostly and want of actual remembrance Have ye forgotten Heb. 12. 5. but now when the spirit is ready with the remedy as the flesh is with the temptations 't is a mighty support in the debates between the carnal and spiritual part seasonable thoughts carry it I do not say bare thoughts do it unless God be in them there may be gracious dissallowing thoughts and yet the flesh go away with the victory for all that but this is the way by which the spirit of God worketh by fresh and seasonable thoughts he poyseth the heart and inclineth it to
day of his coming to avoid the fear of his judgment It aâ—gueth a state of wickedness to walk after our own lusts That is when sin and lust is our constant practice a godly person may too often do according to his lusts but he does not walk therein 't is not his constant road and path pag 68. 21. he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses such as go on still are there accounted enemies to God but what is to walk in sin Ans to make lust our principle our course our end Our principle what ever a wicked man goeth about he doth it out of some carnal impulse his good duties are either to hide a lust or feed a lust if he abstain from one sin 't is to feed another again when 't is our way and course carnal men follow earthly things with greatest earnestness and delight but heavenly things in a sleight and overly manner the world and the flesh is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business all their care and comfort is it and this is their end to please themselves and to satisfie theiâ— lusts Well then walk in the spirit that you may not fulfil the lusts of the flesh See verse 16. Verse 19. These be they who separate themselves sensual having not the Spirit HEre the Apostle cometh to inform them who these Mockers were of whom the Apostles of the Lord spake he describeth them by three notes 1. They separate themselves 2. Sensual 3. Not having the Spirit 1. These be they who separate themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old English Translation had it thus these are the Makers of Sects the word signifieth those which disterminate and pluck up the bounds which God hath set The Apostle meaneth those that without any necessity and warrant from God cut off themselves from the communion of the Church 2 Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal or Soul-men men that have nothing but a reasonable Soul which being corrupted mindeth only the things of the flesh and so noteth fleshly corrupt men Tertullian when leavened with Montanism called the Orthodox psychicos because of they did not with Montanus condemn second marriages the word is notable it will be some advantage to us to consider it a little more fully 'T is three times used in Scripture as in 1 Cor. 2. 14. the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual men So in James 3. 15 the wisdom that is from above is earthly sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divelish and then in this place the word as I said before properly signisieth those that have a Soul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere used for the sensitive Soul as where the Apostle distinguisheth of body Soul and Spirit 1 Thes 5. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit he understandeth the intellectual or rational part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul the meer animal or sensitive part or that sensual appetite which we have in common with the beasts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body that which is commonly understood by it the body as it is the Organ and Instrument of the Soul and this is one reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh to signifie sensual the other is because man being left to himself to meer Soul-light or Soul-inclinations can bring forth no other fruits then such as are carnal for whilst men are destitute of sanctifying grace sense and the flesh do raign in their full liberty and power Well then these seducers were sensual given up to bruitish lusts and practises they taxed others as carnal and now none so libidinous impure and carnal at they 3. Not having the spirit this is added not only to shew that they were destitute of true grace and regeneration partly to rebuke their vain pretences the Gnosticks and other filthy seducers of that time did arrogate to them selves a singularity and peculiarity of the spirit as if all others were carnal they only had the spirit whereas indeed the contrary was true they giving up themselves to such filthy practises shewed that they had nothing of the spirit in them see Iraeneus lib. 1. cap. 9. sect 6 7. Partly to shew the incompatibleness of the spirit with a fleshly and carnal life Notes from hence are these That separation or dividing our selves from the fellowship of Gods Church is sinful or a work of the flesh The Apostle describeth carnal persons and of them he saith They separate themselves and accordingly the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious heresies or sectmakings in the Church among the works of the flesh Gal. 5. 20. and with good reason to leave the Church is to leave God Cain was the first separatist we read of Gen. 4. 19. He went out from the presence of the Lord God is every where how from his presence the meading is from the Church where is the presence of his grace why should we run from the Shepherds Tents where Christ feedeth at noon Cant. 1. 9. 10. And as 't is contrary to our love to God so to our love to the Saints to which we are so solemnly ingaged the question of separation lyeth much in the dark but obligations to love are clear and open see Eph. 4. 4. 5 6. 'T is sad that many that pretend much to Religion make no conscience of Schism and offending the brethren by withdrawing from them as if Christs precepts of love were not to be stood upon as certainly they are not by them who draw their liberty to the highest and in indifferent matters rather take that course which will offend Once more 't is little for the honour of Christ that his body is crumbled into small bits and portionets he prayed Let them be one that the world may know that thou hast sent me implying that our divisions and breaking into sects would breed suspicion of the Gospel in the hearts of men as if that great mystery of redemption by him were but a well devised fable Yet again this running into parties and sects is our great hindrance and disadvantage partly in spiritual things for all duties of spiritual commerce and communion are fore-born 't is said here These separate themselves but beloved do ye edifie one another in your holy faith implying that though others withdraw and omit all duty in this kind those that continue in the body will contribute their mutual help and care to confirm and build up one another a draught of wine is best preserved in the hogshead and Christians in their societies coals lying together keep in the heat Apostacy began in forsaking the assemblies Heb. 10. 23 and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare separation sets others against us and us against them it exulcerateth mens minds against you when you give out as if you were
17 18 19. Well then this life is never exempted from care either to get grace or to keep it we need to be watchful and diligent to the very last man is a changeable creature and Sathan is restless either he continueth the old suite or altereth the course of temptations 't is his subtilety in that he doth not always play the same game a man may stand one brunt and fail in another Joab turned after Adonijah though not after Absolon 1 Kings 2. 28. every new condition bringeth new snares Ephraim is a cake not turned Hosea 7. 8. A man may be well baked of one side and yet quite dough of another the children of God prosperous differ from the children of God afflicted Phil. 4. 12. we had need to learn how to walk up hill and down hill that we may keep with God upon all grounds again corruptions may be disguised a man may withstand open enemies and yet fail by the insinuations of those that have a shew of goodness the young Prophet withstood the King stoutly but yet was perverted by the insinuations of the old Prophet 1 Kings 13. 4. with nineteenth verse Meletius a Sufferer under Pagans but went over to the Arrians Again where there seemeth to be least danger there is most cause of fear Lot that was chast in Sodom miscarried in the mountains where there were none but his own family Conscience that is now tender may be strangely deaded and layed by for a time Who would have thought that he whose heart smote him for cutting off the lap of Sauls garment should afterward fall into uncleanness and blood and lye asleep in it for a long time Confidence is sure to be dismounted Peter is a sad instance he told his Master if all men deny thee yet not I and he meant as he spoke he ventureth on a band of men with a rusty blade followeth Christ into the high Priests Hall who more secure than Peter but all this confidence failed though it met but with a weak tryal the soft words of a Damsels question such feathers are we when the bâ—ast of a temptation is let loose upon us Upon all these considerations now let us make it our care to keep what graces we have gotten which will never be done without watchfulness and diligence to quicken you further to it 1. Unless you keep it all is in vain if so be it be in vain Gal. 3. 4. 't is in vain as to the final reward 't is not in vain as to the increase of punishment you will lose all your cost you have been at for Christ Ezek 18. 24. John 2. â—p 8. your watchings strivings prayings sufferings come to nothing the Nazarite was to begin all anew if the dayes of his separation were defiled Numb 6. 12. nay 't is not in vain as to punishment 2 Pet. 2. 20. 21 22. 2. To lose any degrees of grace is a great loss 't is the most precious gift 2 Pet. 1. 1. conduceth to the highest ends eternal happiness fitteth us for communion with God all the world cannot repair this loss or purchase a supply for us we are to be accountable for degrees as well as for the grace it self they that had five talents reckoned for five a Factor that giveth an account only for a part of the estate received is not accounted faithful we may not be intrusted with so much again a man that hath faln may recover his peace and joy but in a lower degree a Prodigal that hath once broken is not trusted with a like stock again a man after a great disease may never come to the same degree and pitch of health so Christians may not recover that largeness of Spirit after their foul falls and fulness of inward strength and comfort 3. Those that have made profession of Love to God and yet afterwards break with him bring an ill report upon the Lord as if he were an ill Master I am perswaded that the Divel in policy lets many men alone for a while to make a strict profession and seem to be full of zeal and holiness that they may afterwards do Religion a mischief whilest they act for God though they do some things excellently Sathan never troubleth them he is at truce with them till they have gotten a name for the profession of Godliness and strictness of conversation and when once they have gotten a name their fall will be more scandalous more ignominious to themselves and disgraceful to Religion verily this is a common experience we see many forward hot and carried out with great impulsions of zeal and all this while Sathan lets them alone he knoweth how mutable men are and how soon they begin to tire in the ways of God therefore lets them alone till they have run themselves out of breath that afterward by a more notable defection they may shame themselves and harden others If Judas will be a Disciple he lets him alone if Simon Magus will be baptized and Nicholas bear Office in the Church he lets them alone he knoweth the best are mutable that many take up their Religion out of interest that men are soon weary of their own scrupulousness and rigid observances that they first make Conscience of all things and then of nothing and therefore he lets them go on without any notable defect or failing to fly some youthful lusts to renounce some interests till they have gotten credit enough to discredit Religion see 2 Tim. 2. 18. Oh Christians if you are not moved with respect to God yet for your own cause after a blaze will you go one in a stench an house begun and not finished is an habitation for screech Owls but on the contrary what an honour is it to hold out to the last to be like MNason an old Disciple 4. The worst is past we have but a few years service more and we shall be happy for ever Your salvation is neerer then it was when you first beleeved Rom. 13. 11. a little more and you will land safe at the expected Haven if we have a rough passage 't is a short one What will you not watch with me one hour saith Christ to his Apostles the longest life is no more in comparison of eternity Enoch lived longer then most men do he lived 365. years Gen. 5. 22. but all that while he walked with God and is it so tedious to us co tell ouer a few summers and winters before we come to Heaven The next Point is more particular and express That of all graces Love needeth keeping Why 1. Because of all graces 't is most decaying Mat. 24. 12. Rev. 2. 4. Flame is soon spent graces that act most strongly require most influence as being most subject to abatemenâ— we sooner loose our affections then any thing else 2. Because love is a grace that we can ill spare 'tis the spring and rise of all duties to God Man 1. To God love is the first
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
promises of God Let us now apply this 1. It informeth us that we may look for the reward without sin Those men would be wiser than God that deny us a liberty to make use of the Spirits motives they begrudg Gods bounty to what end should the Lord propound rewards but that we should close with them by faith graces may be exercised about their proper objects without sin it requireth some faith to aim at things not seen the world is drowned in sense and present satisfactions they are Mercenaries that must have pay in hand their Souls droop and languish if they do not meet with credit applause and profit they make man their pay master they have the spirit of a servant that prefer present wages before the inheritance but to do all upon the incouragements of the mercy of Jesus Christ unto eternal life argueth grace 'T was a relief to the Soul of Christ to think of the reward Heb. 12. 2. Christ as man was to have rational comforts and humane incouragements that is sinful indeed when we would have the reward but neglect the work when we would be Mercenarii but not Operarii we sever the reward from the duty like Ephraim are willing to â—â—ead the corn but not break the clods Hos 10. 11. Again we look amiss upon the reward when we have a carnal notion of heaven as some Jews looked for a carnal Messiah so do some Christians for a carnal Heaven for base pleasure and fleshly delights for a Turkish Paradisâ— such kind of hopes debase the heart or else when we look for it as merited by us as if we could challenge it by our works then we are Mercinaries indeed 't is here looking for the mercy of Jesus Christ c. Again our own happiness must not be our last end there is a personal happiness that results to us from the enjoyment of God now the glory of God must be preferred before it 2. If you would persevere in the love of God and a good frame of heart revive your hopes and set the Soul a looking and a longing for eternal life if we keep the rejoycing of our hope firm to the end then we are safe Heb. 3. 6. Courtiers are more polite in their manners than ordinary subjects because they are more in their Princes eye and company the oftner we are in Gods Court the more holy Well then be as much as you can in actual expectation of this blessedness To this end 1. Believe it there is a mist upon eternity to a carnal heart they are led by sense and reason and believe no more than is evident to a natural principle but now faith is the evidence of things not seen Heb. 11. 1. fancy and nature cannot ouâ—-see time and look beyond death faith holdeth the candle to hope and then we have a prospect into the other world and can see an happy estate to come 2. Apply it 't is a poor comfortless meditation to think of a blessed hope and the certainty of it unless we have an interest in these things an hungry man taketh little pleasure in gazing upon a feast when he tastes not of it the reprobate hereafter are lookers on and David speaketh of a table spread for him in the sight of his enemies hope hath never a more lively influence than when we can make out our own propriety and interest 1. Job 19. 26. I know that my Redeemer liveth 2 Cor 5. 1. We know that if this earthly Tabernacle were dissolved we have a building not made with hands eternal in the Heavens 2 Tim. 4. 8. Hence forth there is laid up for me c they do not only believe there is an Heaven but apply it for me You will say is hope only the fruit assurance I answer 't is the fruit of faith as well as of assurance or experience but the sense of our interest is very comfortable and in some sort necessary before we can hope any thing for our selves our qualification is to be supposed in a matter of such moment a man should not be at an uncertainty canst thou be quiet and not sure of Heaven not to look after it is a bad sign a godly man may want it but a godly man cannot slight it 'T is possible a man may make an hard â—hift to creep to Heaven through doubts and fears and may be scarcely saved whilest others have an abundant entrance but then you lose your Heaven upon earth which consisteth in peace and joy in the Holy Ghost and lose much of the efficacy of hope for uncertain wavering thoughts work little therefore assurance cannot be sleighted further I adde by shewing what application there must be if we cannot attain to assurance there are three degâ—ees of application beneath assurance there is acceptation adherence and affiance 1. Acceptation of Gods offer upon Gods terms Job 5. 27. Know thou it for thy good put in for these hopes and take God to his word upon this confidence make good thy part of the stipation in the Covenant and he will not fail thee this application there must be in all an answer to the demands of the Covenant 1 Pet. 3. 21. Exod. 24. 6 7 8. 2. Adherence Stick close to this hope in a course of obedience if we do Gods work we shall not fail of wages 1 Car. 9. 26. I run not as one that is uncertain 3. Affiance resting waiting upon God for the accomplishment of this blessedness though not without some doubts and fears as to our own interest though you cannot say 't is yours yet you will cast your self upon the mercy of God in Christ as 't is in the Text. Looking for the mercy of Christ you dare venture your Soul in that bottom this is that committing your selves to him as unto a merciful and faithful Creator which the Apostle speaketh of 1 Pet. 4. 18. You will go on with your work and put your selves in Gods hand for your eternal happiness because he is merciful faithful See also Rom. 2. 7. 3. Meditate on it often med taâ—ion is a temperate extasie a survey of the Land of promise God biddeth Abraham take a view of Canaan Gen. 13. 14 15. Surely the more we lift up our thoughts in the contemplation of this blessed estate the more lively will our hopes be if every morning we spent a thought this way it would season the heart against the love of present things the morning is an emblem of the Resurrection when we awake out of the sleep of death and the day cometh which will never have night more Psal 17. 15. So in time of troubles we should be reckoning upon a better estate Rom. 8. 18 so when you are by bodily sickness summoned to the grave and you are going down to converse with worms and skulls then think of a blessed eternity Job 19. 26. The next Point is from that elause the mercy The ground of our waiting and looking for
threatning and fenced the forbidden fruit with a curse Gen. 2. 17. if a boistrous lust bear down all milder motives 't is good to scare the soul with threatnings of the Law fear is good but the servility or slavishness of it is sinful fear it self or a tender sense of Gods wrath and displeasure against sin is so far from being a sin that it is a grace rightly conversant with its object Gods wrath and vindicative justice is the proper object of fear and so it must be looked upon by the converted and unconverted 1. For the unconverted 't is the great fault and security that they do not consider what a dreadful thing it is to lye under the wrath and displeasure of God Psal 90. 11. there is but a step between them and Hell and they mind it not tell them of their danger and they scorn it 2. The converted are to fear Gods wrath Mat. 10. 28. 't is a duty Christ injoyneth to his own Disciples the words do not only contain a description of the person who ought to be feared but of the ground and reason why he ought to be feared Fear him who is able to cast body and soul into hell fire is as much as because he is able to cast body and soul into hell fire as appeareth by the Antithesis Fear not them that kill the body that is because they are able to kill the body see also Heb. 12 28 29. Though we are to fear Hell as an evil likely to fall upon us when we are assured from Gods favour yet we must fear it as an evil which God hath power to inflict and will certainly upon those that disobey him we are to fear it so as to eschew it with a fear of flight and aversation not with a perplexing and doubting fear Well then so far 't is good but now the servility that is sinful the servility is seen partly in the disâ—ingenuity of it when our own smart and torture is more feared then the displeasing of God as a slave careth not how his masters goods go to wrack so he may avoid stripes Partly because 't is accompanied with an enmity against God slavish fear hateth God for his holiness and feareth him for his wrath they wish his destruction that there were no God Partly because it causeth but an incompleat reformation it makes a man fotbear sin but not hate sin a wolf may be scared from the prey that yet keepeth his preying and devouring nature Partly because there is torment and pâ—rplexity in it 1 John 4. 18. a tendâ—r conscience is a blessing but a stormy conscience is a judgment slaves are exercised with the torture and rack of perplexing fears Again from that pulling them out of the fire A poor guilty secure sinner is like a drunken man that is fallen into the fire he is so in three respects 1. In point of security a drunkard is ready to be burned but he feeleth it not so they are upon the brink of hell but are not sensible of it Eph. 4. 19. past seeling 2. In point of danger sinners are often compared to a brand in the burning Zech. 3. 2. Amos 4. 11. they are already under the wrath of God as a beleever hath eternal life whilst he is here in the world they are in the suburbs of hell the fire is already kindled 3. In point of impotency and inability to help themselves a sottish drunkard that is ouer-poysed by his own excess lyeth where he falleth and except some friendly hand lift him up there he perish and just so 't is with sinners they are pleased with their condition and if they be not soundly rowsed up and awakened they lye and dye and fry in their sins Oh then pluck them out of the fire warn them to flee from wrath to come Mat. 3. 7. Minister art thou sensible of the danger of souls are thy words as burning coals do they fret through the heart of a sinner Christian art thou sensible of the danger of thy carnal neighbours they are burning in their beds and thou wilt not cry fire fire they are besotted with lust and error and wilt thou let them alone Oh unkind The next Point is from the last clause hating the garment spotted by the flesh Some sinners are so unclean that we cannot keep company with them without defilement see 1 Cor. 5. 9 10 11. so 2 Thes 3. 14. 2 Tim. 3. 5. From such turn away now the reason is partly for our own caution evils made familiar by a customary converse seem less odious Partly to vindicate the honour of Christ and the soscieties of his people the blemishes of their miscarriages redounds to the whole Church Heb. 12. 15. till they be disclaimed Partly to punish the offenders that it may be a means to reduce them 2 Thes 3. 14. 't is a sad thing to live an outcast from Gods people let obstinate and scandalous sinners think of it and let others learn to bear reverence to Church-censures Verse 94. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy THe Apostle having perswaded them to duty now commendeth them to the divine grace as 't is usual with the Apostles to shut up their Exhortations with prayer to intimate that the fruit of all must be expected from God without whose blessing Exhortations or Endeavours would be nothing To him that is able to keep you it may be referred either to God or to Christ as Mediatour from falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from total Apostacy God is able to keep us altogether from sin if we speak of his absolute power but he speaketh here of such a power as is ingaged by promise and office Christ who is the Guardian of beleevers hath received a charge concerning them and is to preserve them from total destruction And to present you faultless This Clause sheweth more clearly that Christ is intended in these expressions for 't is his office to keep the Church till it be presented to the Father and at length will present them faultless 't is Eph. 5. 27. Without spot and blemish before the presence of his glory that is at his glorious appearance Col. 3. 4. when he shall come to judge the world with exceeding joy is meant rather passively on our part then on Christs though it will be a sweet interview between Christ and Beleevers and he will rejoyce to see us as we to see him The Observations are these 1. All means without the Lords grace will not keep us from falling The Apostle requireth duty of the faithful but asketh grace of God he had before said keep your selves in the love of God and now to him that is able to keep from falling c. we fall not because God doth not let go his hold our necessities and difficulties are so great that nothing less then a divine power
usually bloody 402 403. See Seducers Error in judgement whether punishable by the Magistrate See Magistrate Reproofs of Error should be seasoned with love 482. Errors fall not out by chance but according to the certain pre ordination and fore knowledg of God 175 176 178 179. F FAction bringeth men to ruine 406. Faith to be contended for that duty opened and pressed with the causes incident discussed 158 159 160 161 162 163 164 165 166 167 168. Faith of Christians an holy faith 505 506. Fear of Gods wrath its use 543 When 't is slavish and when not 544 Feasts should be seasoned with grace 411. Feeding what fear and caution to be used therin 412 413 414. Formality what and how known 42 43 44. Evils foretold are more comportable 488. G GRace restraining 44. Grace common how differenced from saving 44. 45 46. Grace of God how it may be abused 204 205 206 207 208 209. Reasons of this abuse 210 211. Kinds of it 211 212 213 214 215 216. Disswasives from it 216 217. Signs of it 218 219 220. Growth in Grace reasons perswading to it 118 119 120 121. Observations about it 122 123 124 125 126 Uses 127. Necessity of it 504 505. H HEll described 331 332. and 429 430 431. Hope the nature of it 526 527 528 529. the influence it hath on our perseverance in a state of grace 529 530 531. Uses of it 531 532. Means to get it 532 533. I THe Divel loves Idolatry 573 574 575 576. Dead bodies of the Saints abused to Idolatry 376 377 378. Judgements ancient are our warnings 241 242 243. and 406 407. The impartiality of Divine Judgements 243 244. They come on places for the peoples sake 324 325 326. Fellowship in evil bringeth on fellowship in Judgements 326 327. The day of Judgement is a great day 308 309 310 311 312 313 314 315 316 317 318 319 320 321. The doctrine of it ancient 435 436. We should be mindful of it 436 437. The Process of that day described as to the conviction of sinners 441 442 443. The coming of Christ to Judgement must be looked for 525 526 'T is a joyful day to the godly 553 554. Saints Judge the world together with Christ 437 438. Infirmities and Iniquities differenced 444. K KEeping that grace we have received is our duty 514. What need there is of care and caution therein 515 516 517 518 c. L LAtter times evil 488 A Levelling humour no new thing 406 Life eternal 536 537. Love to God the nature of it 96 97 98. Reasons perswading to it 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114. Evidences of it 115 116 117. Decay of Love to God how easie and yet how dangerous 418 419. Whence it proceedeth what is decay of love to God 519 520 521. Preservatives against it 521 522 523. They that Love Christ look for his coming 523 524. Whether they always be in this frame 524 525. Love from Christians one to another 129 130 131 132 133. Lusts what they are 467 468. What 't is to walk after them 468 469. 489 490. This a note of unregeneracy 469 470. Disswasives from them 470 471 472 473 474. Directions about the suppression of them 474 475 476. M WHether the Magistrate may interpose in the case of Error and how far 350 351 352 353 354. Magistracy and Magistrates not to be despised 354 355. Magistrates duty about the truth 167 168. Mercy of God to sinners set forth 72 73 74 75 76 77 78 79 80 81 82. Uses of â—â— 82 83 84 85. How we may wrong Mercy 86 87 88. Great Mereies abused bring great Judgements 251 252. Ministers should be temperate 410 411. Stars but not wandring stars 427 429 429. They are Remembrancers 245 246 247. Their Office ancient 434 435 c. Murmuring what it is 447 448. The kinds of it 448 449 450 451 452. The causes of it 453 454. The evil of it 454 455 456. Murmuring at the times taxed and stated with remedies against it 457 458 459 460 461 462. Murmuring in a private case with remedies against it 463 464 465. Particular remedies for particular cases 465 466 467. N NAtural men left to themselves grow to be more corrupt 397. P PEace of God what iâ— is 88 89 90 91 92 93. Uses of it 93 94 95 96. Of the Doctrine of Perseverance how Christ is concerned in it 52. Nature of it 53 54 55 56. The grounds of it 57 58 59. Uses of it 60 61 62 63 64 65. When to apply the comfort of it 65 66 67. Power of God to keep us a relief to the soul and how 547 548 549. Praying in the holy Ghost opened at large with Reasons and Uses 506 507 508 509 510. Pride in them of low degree is less tolerable 361 362 363. Proud men for advantage most fawning 478 479. Presentation of the Elect by Christ at the last day 549 550 551 552 Who are then faultless 552 553. R RAiling and Reproaches especially in controversies about Religion most culpable 384 385 386 387 388 389. Cautions about it 390 391 302. Reproofs managed with compassion 537 538. The difference to be observed in the dispencing Reproofs 538 539 540 541. When severiâ—y is to be used in them 542 543. Reprobation the dostrine of it asserted vindicated and applyed 179 180 181 182 183 184 185 186 187 188. Repetition necessary 249 250. Remembrance of truths if seasonable a great help 482 483. Respect to persons a sin 479. Reward we may look to it 531. Retaliation Gods way of punishing 432. S SAints fittest to preserve propagate and defend the truth 155 156 157 158. Sanctification the nature of it 27 28 29 30 31 32 33 34. Reasons why it should be looked after 35 36 37 38. The bad estate of the enemies of it 39 40. How God the Father is Interested in it 46 47 48 49 50 51 52. Salvation how common 137 138 139 140 141. Seducers their pretences 171 172 173. are like clouds without rain 415 416. Boaster 423 424 Unsetled and uncertain in their opinions 424 425. Restless 425. Turbulent 425 426. They bewray themselves by their affected expressions and uncouth expressions 477. Are apt to insinuate with great persons and men of power and interest 479 480. Admire them of their own party 680. Scriptures Providence of God about them in writing and preserving them from age to age 147 148 149 150 151. Use of it 152. The office of the Church about the Scriptures 152 153 154. The Scriptures a perpetual setled Rule our duty to be acquainted with the Scriptures 247 248. Truth of Scripture evidenced by accomplishment of prophesies 408 409. Scoffing a common sin in the latter times 488 489. a great sin 489. Sensuality tendeth to death and corruption 399 400. Sensual persons the spots and stain of Christianity 408 409. Sensuality maketh men secure 412 and impudent 413. Sensual persons have
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