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
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
bewrayeth it self by the new heart as well as by the renewed mind Rom. 12. 2. There are not only new thoughts but new desires and new delights desires after God and a delight in God as the fountain of Holiness When we come to God at first we love him out of spiritual interest for ease and comfort and the benefit we gain by him Christ alloweth it Come to me and I will give you ease Mat. 11. 28. When fire is first kindled there is as much sinâ—ke as flame but afterwards it burneth brighter and brighter by degrees A fountain as soon as digged runneth muddy at first but afterwards the stream groweth more pure and clear So doth the love of the Saints at first 't is but a love of interest but by acquaintance we love him out of a principle of the new nature for his Holiness and Excellency because that which is in us in part is in God by way of eminency and perfection Certainly likeness must needs beget love and the Saints being conformed to God delight in him so that then their love floweth not so much from profit and interest as grace yea at length out of a vehement complacency of the new nature they love holiness above happiness or spiritual interest and Hell is not so bad as sin in their account there cannot be a worse Hell to them then unkindness to God or grieving his Spirit and Heaven is amiable for Gods sake because he is loved there and enjoyed there there are none of Gods enemies in Heaven and there they shall serve him and cleave to him without weariness and wandering Well then There is such a disposition in the Saints to love God which anseth not only from hope because of the great benefit which we expect from him nor only from gratitude or the sense of his love already shewed but from an inclination of the now nature and that sympathy and likeness that is between us because we hate what he hateth and love what he loveth and because God is the original Fountain and Samplar of Holiness Well then Saints mind your work Do you indeed love God Christ puts Peter to the question thrice John 21. A deceitful heart is apt to abuse you Ask again and again Do I indeed love God Evidences are these 1. If you love God he will be loved al ne those that do not give all to God give nothing he will have the whole heart If there were another God we might have some excuse for our reservations but since there is but one God he must have all for he doth not love inmates When the Harbengers take up an house for a Prince they turn out all none must remain there that there may be room for his greatness So all must avoyd that God may have the sole possession of our hearts The Devil that hath no right to any thing would have a part for by that means he knoweth the whole will fall to him Conscience will not let him have all and therefore he would have a part to keep possession as Pharaoh stood hulking with Moses and Aaron if not the Israelites then their little ones if not their little ones then their heards if not their heards then their flocks but Moses telleth him there was not an hoof to be left So Satan if he cannot have the outward man yet he would have the heart if there be not room enough in the heart for every lust then he craveth indulgence in some things that are less odious and distastful if Conscience will not allow drunkenness yet a little worldliness is pleaded for as no great matter But the love of God cannot be in that heart where the world reigneÌ„th Dagon and the Ark could not abide in the same Temple neither can the heart be divided between God and Mammon All men must have some Religion to mask their pleasures and carnal practises that they may be favorable to their lusts and interests with less remorse and usually they order the matter so that Christ shall have their Consciences and the world their hearts and affections But alas they do not consider that God is jealous of a Rival when he cometh into the heart he will have the room empty 'T is true we may love other things in subordination to God but not in competition with God that is when we love God and other things for Gods sake in God and for God When a Commander hath taken a strong Castle and placed a Garison in it he suffereth none to enter but those of his own side keeping the gate shut to his enemies So we must open the heart to none but God and those that are of Gods party and side keeping the gate shut to others We may love the creatures as they are of Gods side as they draw our hearts more to God or engage us to be more cheerful in service or give us greater advantages of doing good Of what party are they Bring nothing into thy heart and allow nothing there that is contrary to God When Sarah saw Ishmael scoffing at Isaac she thrust him out of doors So when riches and honour and the love of the world upbraid you with your love to God as if you were a fool to stand so nicely upon terms of Conscience c. when they incroach and allow Christ no room but in the Conscience 't is time to thrust them out of doors that the Lord alone may have the preheminence in our Souls 2. This love must be demonstrated by solid Effects such as are 1. An hatred of sin Psal 97. 10. Ye that lâ—ve the Lord hate an evil With love to the chiefest good there will be an hatred of the chiefest evil Friends have common loves as I said and common aversations Upon every carnal motion doth thy heart recoyl upon thee and say How can I do this wick dness and sin against God Gen. 39. 9. or else Is this thy kindness to thy friend or after such a deliverance as this c. Ezra 9. 13. Love to God will be interposing and crossing every carnal motion 2. By a delight in obedience 1 John 5. 3. This is love that we keep his Commandments and his Commandments are not grievous Nothing is diffcult and tedious to him that hath any affection to his work As the Prophet cured the bitterness of the wilde goards by casting in meal so mingle but a little love with your work and the bitterness is gone Sechem yeildeth to be circumcised for Dinah's sake because he loved her and Jacob endured his seven years service for Rachels sake so will love make us obey God chearfully in things contrary to our natural inclination Love and labour are often coupled in Scripture and those that left their first works had lost their first love Rev. 2. 4 5. 3. Delight in Gods presence and grief for his absence or an holy sensibleness both of his accesses and recesses to and from
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
be ashamed 3. None are fit publiquely to defend the Truth but the holy they speak with more power as from the heart and inward experience and are more zealous as being more nearly concerned they that partake of Gods Nature will soonest espouse Gods Cause and Quarrel and their zeal is most pure Carnal men pervert religious differences they change the nature of them turning them into a strife of words or a contention for interests matters are not managed so purely as when there is conscience on both sides The Saints contend best for the Saints faith Zeal in carnal men is like fire in straw quickly up and quickly down but in the godly 't is like fire in wood longer kept Wisdom is justified of her children Mat. 11. 19. they are fittest to interpose Again false zeal is most passionate without pity and meekness but the flame is most pure and bright in an holy heart which is subdued to the power of Truth 4. None receive the Truth so willingly as the Saints do Holy persons can best understand what was written by holy men they pierce into it more deeply as Iron that is red hot runneth further into the board then a sharp tool that is cold God unbosometh himself to his familiars Holy hearts are not clouded with the mists of lusts and interests Where there is purity there is brightness the mind being separated from gross things is fitted for the reception of spiritual mysteries Paul saw most of God when he was blind to the world the heart being taken off from the world is erected to things supernatural and of an higher cognizance 5. None retain the Truth more firmly then the Saints do Manna was kept in a golden Vessel and so is Truth in a pure Soul Titus 3. 9. Holding the mystery of faith in a pure conscience An unclean vessel sowreth the liquor that is put into it so doth a carnal heart pervert the faith and teint the judgment Let a man once be given up to some great lust and you shall soon find him to be given up to some roaring error also and when once they come to make shipwrack of a good conscience they do not long hold the faith that was once given to the Saints for grace and truth always thrive together I come now to the main Observation that is to be drawn from these words That 't is the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once given to the Saints 'T is their duty at all times but then especially 1. That we may not discredit our selves and the Truth 2. That we may not hazard our selves and the Truth 1. Let me first speak to the Discredit and there I shall shew 1. That Truth is honoured by a bold and resolute Defence of it We are not ashamed of it though it be questioned and scorned in the world Wisdom is justified of her children Neither Johns doctrine nor Christs doctrine would relish with the world yet some had a reverend opinion of it for all that Psal 119. 26 27. They make voyd thy Law therefore I love it above pure gold In times of defection our love to God and the ways of God should be the greater as Fountain water is hottest in coldest weather 'T was an honour to the Christian Religion that the primitive Professors were glad of an occasion to dye for it and the more it was despised and persecuted the more did they own it falshoods cannot endure the brunt of opposition 2. That we may not dishonour our selves and discredit our own profession He is but an ill servant of Christ that will not serve him when the Lord hath need of him when God distinguisheth sides and cryeth out Who is of my side who Times of Error and Seducement are searching trying times Light chaff is carryed about with every wind but the solid grain lieth still upon the ground The approved are made manifest 1 Cor. 11. 19. There is a time not only to shew love but valor Jer. 9. 3. They are not valiant for the Truth upon the Earth To be valiant for Truth is to defend it in time of opposition and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord A Christian must an heart as well as a liver not onely love the Truth but contend for it and the more earnestly the more 't is opposed The Apostle saith that a Bishop must hold fast the Word of Truth Titus 1. 9. The word signifieth an holding it fast against a contrary force as when a man seeketh to wrest a staff out of anothers hand he holdeth it the faster 2. The next Reason is That we may not endanger and hazard our selves and the Truth 1. That we may not endanger our selves 'T is good to be able to defend Religion when 't is questioned ignorant secure and careless spirits will certainly miscarry Present Truths and present Errors have an aspect upon our interests we must determine one way or another Now how easily are they carryed away with interests that have no principles no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 17. no proper ballast in their own spirits Therefore let us strive to know the Truth to own the Truth in a time of tryal 't is needful All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion because backed with the defences of wit and parts What are all the learned Disputes against the Truth but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man We have all an heretick in our bosoms and are by nature prepared to drink in all kind of errors and lyes and therefore we are said Psal 58. 3. to speaklyes from the womb because these things are in our natures we are born Pelagians and Libertines and Papists As in the new nature there is a cognation and proportion between us and Truth so in the old nature there is an inclination to all manner of Errors Luther saith Every man is born with a Pope in his belly And Mr Greenham hath a saying That if all Errors and the memorials of them were annihilated by the absolute Power of God so that there should not the least remembrance of them remain yet there is enough in the heart of one man to revive them again the next day Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms Look upon any error or blasphemy that is broached in the world and you will find it true Is Atheism vented The fool hath said in his heart there is no God Psal 14. 1. Gentilism or the doctrine of many Gods So do we set up many Gods what ever we fear or love that we worship Whose god is the belly Phil. 3. 19. Every man naturally is a Pagan and Idolater
is in the Divels an extream aversenesse enmity and hatred of God and his Glory but certain as they are rational creatures they cannot but be sensible of their losse as also the damned spirits are and so great a losse of happinesse for that is the consideration under which they are sensible of it must needs breed horror and torment they do not mourn for the absence of God as the Saints do out of a principle of holinesse and because God is lovely in himself but as profitable to them this sense as 't is accompanied with despair so with blasphemy and hatred of God surely every part of the sentence that is pronounced upon wicked men is fitted to beget terrour in them and therefore depart from me is apprehended as a misery as well as go into everlasting torments Add further to their darkness that despair that is upon them and fearful looking for of the fiery indignation of the Lord which desperate sorrow is expressed by utter darkness and gnashing of teeth Matth. 22. 13. Let me now come to some observations 1. Darknesse is the Divels punishment the highest misery of the highest rank of reasonable creatures Oh why should we love that which is the misery of the fallen Angels as our Saviour speaketh of some that love darknesse rather then light Iohn 3. 19. that is errour rather then truth lâ—sts rather then Christ ignorance rather then knowledge 'T is one of the saddest arguments of mans dreadful fall that he â—s in love with his own misery we should hate sin and we hate the light that reproveth it ignorant people love a foolish Ministry Gods faithful witnesses are their torment Rev. 11. 10. the carnal world would faine lie down upon the bed of ease and sleep light is troublesome those that let them alone are their Idols and darlings the blind lead the blinde and both fall into the ditch 't is evil not to know the will of God 't is doubly evil when we desire not to know the one sort erre in their minds the other in their hearts spiritual darkness is far worse then bodily when Ely was stricken blinde he desired sâ—me body to lead him by the hand Acts 13. 11. In such a case we count our happinesse to light upon fit guides in spiritual darkness 't is quite otherwise we cannot endure a faithful guide the Prophets prophesie lyes and the people love to have it so a blind people are al for blind guids 2. Light that yeildeth us no comfort is but darknesse Sathan hath knowledge left but no comfort Jam. 2. 19. they believe and tremble the more sense they have of Gods being and glory the greater horror have they upon their spirits 't is very miserable when we have only light enough to awaken conscience and knowledge enough to be self condemned To know God but not to enjoy him that 's the Divels punishment Oh then never leave till your thoughts of God are sweet and comfortable Psal 104. 34. Sathan cannot but abhominate his own thoughts of God for he cannot think of him without torment but 't is otherwise with gracious hearts that meditation which is the Divels terrour is their solace and support Gods name to them is as an oyntment poured out Cant 1. 3. full of fragrancie and reviving rest not then till you can see God with such a light as giveth you fruition and comfortable enjoyment of him in thy light shall we see light Psal 36. 9. there is light in thy light but all other light is but darknesse 3. Do but bserve the difference between God and Sathan God is light 1 John 1. 5 and Sathan darkness God dwelleth in light and Sathan is reserved in chains under darknesse the first creature that God made in the world was light and the first gift of the spirit is illumination but now all Satans aim work is to bring in darkness to blind the mind 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then the more dark the more like Sathan a Child of God is a Child of light and what have we to do with works of darkness Eph. 5. 11. there should be such a contrariety between you and sin as there is between God and Sathan say then these actions would only become my night of ignorance and folly night work is unseemly for the day Rom. 13 12. the day is at hand let us cast off the workes of darkness leave these things to the Bats and the Owls if there be a difference and contratrariety bâ—tween Christ and Belial who are the chiefes of either state so between the persons that heard under them What communion is there between Chrâ—st and Belial between light and darkness 2 Cor. 6. 14. 4. So much darknesse as remaineth in you so much advantage hath Sathan against you The dark part of the world is the seat of his Empire Rulers of the darknesse of this World Eph. 6. 12. His subjects are the children of darknesse and all the advantage that he hath over the Children of Light is because of the darknesse that is in them whosoever therefore lyeth under a state of darkness is under the power of Sathan The great work of the Ministery is to recover them to turn them from darknesse to light Acts 26. 18. and so from Sathan to God Oh the sad condition of such persons that are bound together with Sathan in chains of darknesse Poor Creatures how are they hurried to and fro from wrath to Pride from Pride to Lust from Lust to Filthinesse from Filthinesse to Worldlinesse Oh then awake you that sleep and the Lord shall give you light Eph. 5. 14. What a blessing is it when it can be said of us what the Apostle said of the Ephesians ye were darknesse but now are light in the Lord Eph. 5. 8. As soon as you have received light and grace you are translated out of Sathans Power and Kingdom and put into the Lords 5. The darknesse of sin is punished with the darknesse of misâ—ry The light whereby we are directed and perfected is the same the state of grace is a marvelous light 1 Pet. 2. 9 and the state of glory the inheritance of the Saints in light Col. 1. 12. So sin is but darknesse begun Hell is called utter darknesse Matth. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darknesse beyond a darknesse as Augustine glosseth in his Homilies In tenebras ex tenebris in foeliciter exclusio the damned are but thrust out of one darknesse into antoher from ignorance to sin from sin to torment 't is very observable when Solomon compareth the way of the just and the way of the wicked he compareth the one to light the other to darknesse Prov. 4. 18. 19. The way of the just is as the shining light that shineth more and more unto the perfect day and the way of the wicked is as darkness By the rule of contraries as one is a growing light so the
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
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
Numb 32. 38. Nebo and Baalmeon their names being changed so exact should we be in keeping from Idols 2. Let us beware of Idolatry Satan loveth it and that is motive enough we should hate as Christ hateth and love as he loveth Rev. 2 6. and on the contrary love what Satan hateth and hate what he loveth naturally we are wondrous prone to this sin and therefore Idolatry is reckoned as a work of the flesh Gal. 5. 20. man naturally hath a corrupt and working fancy and imagination which depending upon sense formeth fleshly conceptions and notions of God and therefore are we so prone to erre in this worship 't is not needful I hope to speak to you of Paganish and Popeish Idolatry Let me only now disswade you First from making the true God an Idol in your thoughts by forming apprehensions unworthy of the glory of his Essence Psalm 50. 21. Thou thoughtest that I was altogether like thy self Now thus we do when we conceive him of such a mercy as to hold fellowship with one that continueth under the full power of his sins so weak as not to be able to help in deep extremities Zech. 8. 6. Of a rigorous and revengeful disposition as not to pardon injuries and offences upon submission and repentance Hos 11. 8. of a fickle nature so as to fail in his promises Numb 23. 19. Thus 't is easie to turn the true God into an Idol of our own brains To remedy this consider God in his works and in Christ In his works Cyril I remember observeth that before the flood we read of no Idolatry Aquinas addeth a reason to the observation because the memory of the Creation was then fresh in their thoughts Again look upon God in Christ you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle it was called a Sacrifice of Devils The Tabernacle was a Type of Christ you make God an Idol when you worship him out of Christ For the Father will be honored in the Son John 5. Therefore when ever you go to God take Christ along with you Secondly From setting up any Idol against God in your affections when you set up any thing above God in your esteem especially in your trust that 's an Idol covetousness is twice called Idolatry Col. 3. 5. Eph. 5 5. because it doth withdraw our affections from God yea our care our esteem our trust which is the chiefest homage and respect which God expecteth from the Creature I mention these things because I would speak somewhat to practice and because Satan is gratified with spiritual Idolatry as well as with that which is gross and bodily From that Clause about the body of Moses once more observe That of all kind of Idolatry the Devil abuseth the world most with Idolatrous respects to the bodies and Relicks of dead Saints If you ask why I answer Partly because this kind of Idolatry is most likely to take as being most plausible and suitable to that reverend esteem which we have of those that are departed in the Lord and so our Religious affections become a snare to us Partly because when men become objects of Worship and Adoration the God-Head is made more contemptible and mens conceits of a divine power run at a lower rate every day Partly because this malicious fiend hopeth this way to beat the Lord with his own weapon when the bodies and Relicks of those Saints who by the famousness of their examples were likely to draw many to God do as much or more withdraw men from him and superstition doth as much hurt as their example did good Partly because the Devil by long experience hath found this to be a successful way in the world Lactantius proveth it that the Idolizing of famous men was the rise of all Idolatry and Tertullian in the end of his Apology observeth the same that Heathen Idolatry came in this way sub nominibus imaginibus mortuorum by a reverence to the images of dead men whose memory was precious amongst them Ninâ—s or Nimrod the first Idolater set up his own dead Father Bâ—lus whence came the names of Baal and Bel for an Idol The Teraphim stolen by Rachel Gen 31. 35 were the images of their Ancestors whom Laban worshipped so in the primitive times before any other Idolatry was brought into the Church they began with the Tombs and Shrines of the Martyrs First It sheweth us the first rise of Idolatry respect to the Relicks and Remains of some men famous in their generations Satan attempted it betimes not only among the Heathens but among the people of God he contended for the body of Moses that he might set it up for this use but that which he could not obtain then he hath effected now in the Roman Synagogue by the Arms the Legs the Hands the Feet the Pictures of the Martyrs surely such a known Artifice and ancient method of deceit a man would think should long ere this have been discerned but that God hath given them up to beleeve a lye Well might the Anti-Christian state be called Rev. 11. 8. Babylon Sodom and Aegypt that is Babylon for Idolatry Sâ—dom for filthyness and Aegypt for Ignorance and darkness the same Idolatry being practised which was in use in the darkest times of Paganism Heathenism and Popery differ but little only the names are changed a new Saint for an old Heathen Idol their canonizing and the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are much alike so are their Saints and the Heathens and Heroes and middle poners only that the Papists have put many in the Calender which either never were in the world or else were wicked and traiterous as our Bâ—cket and St. George an Arrian Bishop that so the Devil might be doubly gratified by the Shrine it self and that by the canonization of the infamous person sin might become less odious Secondly It sheweth the perverseness of men who are apt superstitiously to regard the Relicks of them dead whom they despised living Moses was often opposed living and after death likely to be adored as 't is often the condition of Gods people to live hated and dye Sainted Vetus morbus est saith Salvian quo mortui sancti coluntur vivi contemnuntur The Scribes and Pharisees garnished the Tombs of the dead Prephets and killed the living Mat 23. 29 30. And the Jews in the fifth of John pretended love to Moses and shewed hatred to Christ posterity honoureth them whom former ages destroyed living Saints are an eye-sore they torment the world either by their example or their reproofs Rev. 11. 10. Heb. 11. 7. but objects out of sight do not exasperate and stand in the way of our lusts this fond affection is little worth those that were ready to adore Moses would not imitate him Again from that He durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not the boldness to do any thing contrary to the Law of God or unbeseeming
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
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
heart be opprest with sins in the mean time and be not upright with God 1 Cor. 13. 1. Though I speak with the tongues of men and Angels and have not charity I am become but as a sounding Brass and tinkling Cymbal Though you can speak of the things of God with much enlargement and affection pray sweetly all is but as tinkling with God if there be not saving grace It is a great evidence that we are such as the Apostle speaketh of when the affection doth not answer the expression of a duty nor the life our knowledg and gifts have not a proportionable influence upon practise So much for that Point Having spoken of the State I come now to speak of the Author of it God the Father But why is it so distinctly attributed to the Father is not Christ our Sanctification 1 Cor. 1. 30. and is it not called the Sanctification of the Spirit 2 Thes 2. 14. The Answer shall draw out the strength of the phrase in these Propositions 1. It is true that the whole Trinity one way or other concurreth to the work of holiness those works ad extra are indivisa common to all the Persons the Father sanctifieth the Son sanctifieth and the Holy Ghost sanctifieth the same may be said of preserving and calling 2. Though all work joyntly yet there are distinct personal operations by which they make way for the glory of each other the love of the Father for the glory of the Son and the glory of the Son for the power of the Spirit See how the Scripture followeth these things You shall find first that no man cometh to the Son but from the Father by Election Iohn 6. 37. All that the Father giveth shall come to me so vers 65. No man cometh unto me unless it be given him of my Father Look again and you shall find that no man cometh to the Father from the bondage of sin and Satan but by the Son through his Redemption and Mediation John 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me Again you shall see no man is united to the Son but by the Holy Ghost who worketh in those whom the Father did choose and the Son redeem and therefore the Sanctification of the Spirit is as necessary as the Blood of Jesus 1 Pet. 1. 2. So that you see all have their distinct work the Inchoation is from the Father the Dispensation by the Son and the Consummation by the Spirit from the Father in the Son and through the Spirit there is Gods choyce Christs purchase and the Spirits application all are joyned in one Verse for indeed they must not be severed even in the place last alledged 1 Pet. 1. 2. 3. Because the first distinct operation is the Fathers therefore the whole work in Scripture is often ascribed to him he is said to justifie The Iustifier of them that beleeve in Iesus Rom. 3. 26. So he is said elsewhere to purge Iohn 15. 1 2. I am the Vine and my Father is the Husbandman he purgeth it that it may bring forth more fruit All dependeth upon the decree of his love Christ doth not work upon a person unless he be given to him by the Father and therefore he being first in order and operation the whole work is made his work Sanctified in God the Father Observe That Sanctification is Gods work wrought in us by the Father To cleanse the heart is beyond the power of the creature it can no more make it self holy then make its self to be We could defile our selves but we cannot cleanse our selves as the sheep can go astray of its self but it can never return to the fold without the shepherds care and help Lusts are too hard for us and so are the duties of obedience God that gave us his Image at first must again plant it in the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman We are his workmanship in Christ Ephes 2. 10. God taketh it to be his Prerogative Levit. 21. 8. I am the Lord that sanctifieth thee Grace is his immediate creature Mans will contributeth nothing to the work but resistance and rebellion and outward means work not unless God put in with them else why should the same Word preached by the same Minister work in some and harden others all the difference ariseth from Gods grace which acteth according to pleasure Well then 1. Let us wait upon God till the work be accomplished Our wills are obstinate and perverse but God never made a creature too hard for himself he is able to do this thing for us and 't is our comfort we have such a God to go to The Heathens that groped and felt after God were to seek of a power to quell their lusts and therefore were put upon sad remedies whereas all is made easie to you in the power of God through Christ Crates gave this advice to one that came to him to know how he should subdue the lust of uncleanness he answered that he should either famish himself or hang himself they knew no remedy but offering violence to Nature or else death and despair Democritus blinded himself because he could not look upon women without lusting after them Now God teacheth us to put out the eye of our lust not of our bodies Bless God that you know whose work it is and to whom to go for Sanctification 2 Vse Praise the Lord when ever this work is accomplished Not I but grace it must not be ascribed to our works or to any power that is in our selves but to Gods mercy Christs merits and the Spirits efficacy There is Gods grant To her it was granted to be covered with fine linnen the righteousness of the Saints Rev. 19. 18. God the Father giveth leave or issueth forth an Authentick Act and Decree in the Court of Heaven as Esther by the grant of the King was supplyed out of the Kings Wardrobe Then there is Christs merit the stream wherein we are washed floweth out of Christs own heart 1 John 1. 7. The Blood of Christ cleanseth us from all sin Then there is the Spirits efficacy no less power will vanquish the proud heart of man 'T is notable that grace is expressed not only by the notion of Creation which is a making things out of nothing but also by Victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist and hinder but in man there is besides a death of sin a life of resistance against grace therefore Sanctification must entirely be ascribed to God we deserve it not it cometh from the Fathers good-will and Christs merit we work iâ— not 't is accomplished by the power of the Holy Ghost Again observe That though the work of grace be immediately
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
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
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
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
are so tender of wordly interests do little value an interest in God Wisdom is justified of her children Mat. 11. 19. they are Bastards and not Children that are afraid or ashamed to own their mothers defence or can hug those in their bosoms that are enemies to God and his grace Psal 139. 21. Doe not I hate them O Lord that hate thee am not I greved with them that rise up against thee 'T is an Argument of his sincerity that God and he had the same enemies that he could finde no room in his heart for affection to them that he had no affection to God when we came into covenant with God we made a League with him offensive and defensive to count his friends ours and his enemies ours to hate what he hateth and to love what he loveth therefore without breach of covenant we cannot be silent in Gods cause and friends to the enemies and abusers of his grace 2. The next Branch is That their zeal who have an inteest in God is the best zeal now 't is the best partly because 't is hotest they that contest meerly for an opinion are not so earnest as they that contend out of affection as a stranger seeing a man oppressed may chide him that did the wrong but a meet relation he will interpose and venture himself in the quarrel So will one that loveth God sacrifice all his interests for Gods sake partly because 't is purest carnal men may ingage in Religious controversies out of passion they may stikle for their own opinion but this fire is taken from a Common heart not from the Altar it doth not arise from any love to God from any inward relish and taste of the sweetness of grace but onely from humour and obstinacy and wordly iâ—terest we may as well be afraid of some mens zeal against errour as of other proneness to it Carnal persons keep a great coyle and fill the world with clamour and rage but their hearts do not flame with zeal upon a proper interest and do not carry on things in Gods way The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God why errours about Christ are horrible to them a very abomination to their thoughts because thereupon are built all their hopes and in such matters they have most experiences therefore their hearts sparkle within them others feel a cold indifferency but they a mighty pressure upon their spirits I now come to the last part of their discription And denying the onely Lord God and our Lord Jesus Christ observe their sin denying The Object the Lord Jesus Christ who is here described three ways 1. By his absolute rule and supremacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Lord. 2. By his Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 3. By his Headship over the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ I shall first vindicate and then open the words divers take words disjunctively applying the first clause to the father the second to the Son So Erasmus translateth it God who is that onely Lord and our Lord Jesus Christ But as Beza observeth this is not the first time that he is taken tripping in those places which seem manifestly to assert the Godhead of Christ briefly then that the whole clause is to be understood of Christ may be proved by these arguments 1. Because the paralel place in Peter from whence this seemeth to be taken maketh mention onely of Jesus Christ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of absolute Sovereignty is ascribed to him denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master that bought them 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures as God as man In his relation to the world so a Master to the Church so a Lord 3. By the tennor of the words in the Original where there is no new Article to divide them and therefore all these Titles belong to the same person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Many old Coppies as Calvin saith read thus denying Christ who is onely God and onely Lord. 5. Because the heresie of these times struck at Christ more then God the Father and onely at the Father for Christs sake and therefore John in his Epistles speaketh often of those that denyed Christ See 1 John 2. 22. and 1 John 4. 3. 't is true the School of Symon and some other Sex held forth many fabulous things of God and introduced multitude of Rulers by whom the world was governed but this was to exclude Christ and to make voyde that Soveraignty which the Scriptures assert to be committed into his hands The most ancient Heresies were those of the Simonians Menandrians Saturninians who denyed the person of Christ affirming Simon Magus to be Christ And the Valentinians who denyed his humane Nature affirming that he brought his substance from Heaven and onely passed through the Virgin Mary like water through a Conduite there is but one Objection against this exposition and that is if it be meant of Christ then the Father will be excluded from being God for Christ according to the sense alledged is said to be onely Master onely God and onely Lord I Answer The expression doth not exclude either of the Persons of the Godhead the Father or the Son but onely the Creatures and foigned Gods especially those feigned Rulers and Gâ—vornors of the world which the School of Simon and the Nicholaitans introduced under the horrid names of Barbel Abrakan and Kavlakan c. and indeed such kinde of expressions are frequent in Scripture as Isa 44. 8. Is there a God beside me yea there is no God I know not any So Isa 45. 5. I am the Lord there is none else there is none besides me All which expressions are meant of Christ as appeareth not onely by the Titles of Saviour and Redeemer given to the God that there speaketh but also by divers passages therein proper to him yea by a quotation of the Apostles Compare Isa 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father where â—e is said to be onely true God Joh. 7. 3. This is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent which is not exclusive of other persons but of other Gods and the Scriptures speak thus because of the unity of the Divine Essence which all the persons communicate one with another The Exposition of the words now they are vindicated will be easie And denying this is done either openly or covertly Openly when Christ is cleerly renounced and opposed Covertly Christ is denyed either by the filthy conversation of Christians or else by Heretical insinuations striking at his person and natures at a distance both are intended for these seducers though they denyed Christ yet they had
it away because he could not find the name of Christ there 't is the description of a godly man His delight is in the Law of God and in his Law doth he exercise himself day and night Psal 1. 2. There are the chast delights of a child of God not in Play-books and idle Sonnets How many sacrilegious hours do most spend in these trifles Good Books should not keep us from the Scriptures Water is sweetest in the Fountain Luther professeth that he could wish all his books forgotten and utterly laid aside rather then that they should keep men from reading the Scriptures themselves Christians study the Word more that you may have Promises Doctrines Examples ready and more familiar with you to be ignorant in a knowing age is an argument of much negligence Heb. 5. 14. Now Religion is made every one's Discourse Will you alone be a stranger in Israel As the many helps â—all upon us to study the Word more so the many Errors which are abroad all errour cometh from unskilfulness in the Scriptures Matth. 22. 29. Ye err not knowing the Scriptures in the dark a man may soon lose his way To cure this mischief let me press you 1. To read the Scriptures in your Families seâ— up this Ordinance among other parts of Worship there 't is a Family Exercise that your children may be trained up in them 2 Tim. 3. 15. 'T is a good Closet exercise for your own private instruction none of you is in too high a Form the Prophets searched them diligently 1 Pet. 11. 12. 2. Read them with profit so as you may understand them and apply the Doctrines and Examples you meet with there Ask thy soul Vndâ—rstandest thou what thou readest Acts 8. 30 or as Paul Rom 8. 31. What shall we say to these things The Scriptures are not to be read for delight but for spiritual profit and use 3. In cases of difficulty use all holy means pray to God the Spirit is the best Interpreter Pray before Pray after as you do for food if God answer not at first cry â—or knowledge liâ—t up thy voice for understanding Call in the helps which God hath given many private helps of Commentaries but above all despise not Prophesying Consult with the Officers and Guides of the Church Ephes 4. 14. Mal. 2. 7. 2. Observe again That those Truths which we understand already they had need be pressed again and revived upon us See 1 John 2. 21. Our Knowledge is but weak the eye of the mind is opened by degrees our Memories are weak and commands must be repeated to a forgetful Servant our Affections are slow not easily wrought up to the love of good things When the Wedge will not enter with one blow we follow it home with blow upon blow Well then we say 1. Repetitions are lawful for you 't is a sure thing Phil. 3. 1. Christ in the Gospels and Paul in the Epistles do often repeat the same passages Till you be affected with them we must inculcate necessary Principles again and again God speaketh once yea twice when men regard it not Job 33. 14. Consider men are dull to conceive slow of heart to believe The way to pierce the hard stone is by often dropping apt to forget heavenly Truths Leaky Vessels must be filled again Heb. 2. 1. We must repeat to make shame more stirring Peter was troubled when Christ said the third time Lovest thou me John 21. 17. Let this which hath been said prevent censure look upon it as a providence when the same Truth or Sermon is presented again Surely I have not meditated enough of this truth I am not enough affected with it therefore the Lord hath again brought it to my thoughts or there is some new temptation that I shall meet with that I may find the need of this old Truth c. 2. That it is a spiritual disease a Surfet of Manna when men must still be fed with new things no truths are too plain for our mouths or too stale for your ears the itch of novelty puts men upon ungrounded subtleties and that maketh way for errour or hardness of heart though you hear nothing but what you are acquainted with be content they were carnal people that complained they had nothing but the old Burden Jer. 23. 33 34. Take heed of the Athenian itch many times it argueth guilt we cannot endure to have an old sore rubbed again as Peter was troubled when Christ spake to him the third time as I noted before that his Apostacie should once more be revived 3. It may justifie two duties of great use Meditation and Repetition in our Families Meditation for 't is good to remember Truths that we do already know Once hath God spoken and twice have I heard it Psal 62. 11. we should go over and over it again in our thoughts first we learn and then we meditate Sâ—udy findeth out a truth and Meditation improveth it as first the meat is taken in and then the digestion is afterward Conscience preacheth over the Sermon again to the heart while the thing is new it doth more exercise study then meditation but when we have once learned it then our thoughts should work upon it for meditation is the improvement of a known truth 2. Repetition in our Families let them hear it again and again the third blow may make the nail go If people were humble and sober they would have new and fresh thoughts every time a truth is revived upon them at first hearing many are lost through the wandring and distraction of our thoughts things which upon the review may be brought to hand again at least youth and children must have line upon line as when they learn to write the same letters and the same Copie are written over again and again till the figure of them be formed in their fancies I have done with the Preface I come now to the first instance produced How that the Lord having saved the people out of the Land of Egypt afterward destroyed them that believed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term is of an honourable use in this place the people for the peculiar people of God the holy and elect Nation that had the Law and the Covenants of Promise this people after they were delivered and that by so great and solemn a deliverance as that out of the Land of Aegypt were afterwards destroyed so that 't is ill standing upon priviledges Though many of them to whom the Apostle wrote had renounced Gentilism and were as it were come out of Aegypt and made God's people by visible profession yet after all this they might be destroyed in case of disproportionable practise or disobedience to God in that profession Of Israel's destruction see Num. 14. 37. 1 Cor. 10. 10. Libertine Christians shall fare as bad as obstinate Jews that 's the drift of his Argument From this clause observe That after great mercies there do usually follow
under the power and reign of their sins and yet pretend to rest upon Christ for salvation they set up another Christ then the word holdeth forth and as the Christ is mistaken so is the Faith 't is not an Idle trust but such as is effectual to purge the heart for the true faith purifieth the heart Acts 15. 9. If besides profession knowledge assent and a loose trust they should pretend to assurance or to a strong conceit that Christ died for them and they shal certainly go to heaven this will not excuse them from unbelief this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand mistake that the strength of Faith lieth in a strong perswasion of the goodness of our condition and the stronger the perswasion the better the faith If this were true hardness of heart would make the best faith and he that could presume most and be most secure and free from doubts would be the truest believer and the goodness of our condition would lie in the strength of our Imagina ion and conceit Alas many make full account they shall go to heaven that shall never come there The foolish Virgins were very confident and the foolish Builder goeth on with the building never suspecting the foundation nay let me tell you Assurance of a good condition as long as we lie under the power and reigne of sin is the grossest unbelief in the world for 't is to believe the flat contrary to that which God hath revealed in the word therefore none abuse the Lord and question his Truth so much as these do Where hath God said that men that live in their sins shall be saved nay he hath expresly said the contrary be not deceived neither Fornicators nor Adulterers nor Idolaters c. 1 Cor. 6. 9. so that you give God the lie or conceit that he will break his word for your sakes nay in a sense you even dare him to make good his truth He hath said Be not deceived you shall never enter c. and you say Though I am an Adulterer a Drunkard a Worldling I shall go to heaven for all that Now in a little while you shall see whose word shall stand God's or yours Jer. 44. 28. Once more The word is not supposed to be without all kinde of power men may have some relish of good things and some experience of the powers of the world to come and yet be in an unbelieving state See Heb. 6. 5. Where the Apostle speaketh of a common work opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that do accompany salvation v. 9. or have salvation necessarily annexed to them they may have some feeling of the power of the truth and yet afterwards make defection out of a love to the world and worldly things they may have many spiritual gifts change their outward conversation make a glorious profession and be thereupon enrolled among the Saints yea be of great use and service in the Church though for their own ends and interests remaining all this while unrenewed and having their worldly inclinations to honour esteem pleasure profit unbroken and unmortified for there is no such enemy to faith as a carnal worldly heart Therefore let men pretend what they will when they are as eager upon the world as if they had no other matters to mind and the love of outward greatness doth sway with them more then the love of heaven and the praise of men more then the approbation of God and carnal ease and pleasure more then delight in God How can they be said to believe John 5. 44. for such kind of lusts and earthly affections are inconsistent with the power and vigour of saving faith therefore till the bent of the heart be towards heavenly things and carnal affections be soundly mortified unbelief reigneth I pitch it upon this evidence partly because the great drift of conversion is to draw off the soul as from self to Christ and from â—in to holiness so from the world to heaven See 1 Pet. 1. 3. Begotten to a lively hope and 1 John 5. 4. He that is born of God overcometh the world Assoon as we are converted the heart is drawn and set towards heavenly things partly because the main thing to be believed next to God's Being is his Bounty Heb. 6. that we may make God our rewarder and partly because the main work of Faith is to draw off the soul from sensible things to things unseen and to come Heb. 11. 1. so that whatsoever glorious profession men make or whatsoever service they perform in the Church or whatsoever experience they have in the enlargement of gifts yet if they be careless of things to come and eager after the things of the world Faith is not throughly planted for a main thing wanting in these temporaries was a resolution to serve God for God's sake or to make him their pay-master which can never be till carnal inclinations to the honours pleasures and profits of the world be subdued and we are willing to lay down all these things at Christ's feet taking only so much as he shall fairly allow us for our use Thus much for the hainousness of unbelief in the General 2. Let me tell you that all unbelief is not alike hainous as will appear by these considerations 1. Total reigning unbelief is a black mark such as lie under it are in the high way to hell John 3. 18. He that be-@2lieveth not is condemned already The Law hath condemned him and whilest he remaineth in that estate the Gospel yeildeth him no hope John 3. 36 The wrath of God abideth on him and if he die in it he is miserable for ever Rev. 21. 8. Fearful and Vnbelievers are reckoned among the Inhabitants of hell First he is condemned by that ancient sentence That whosoever sinneth shall die which is not reversed but standeth in full force till faith in Christ John 8. 24. If ye believe not that I am he ye shall die in your sins and if we continue refusing the counsels of the Gospel to the condemnation that is already to the condemnation of the Law there is added a new condemnation for despising the Gospel But now partial unbelief where faith prevaileth though there be many doubts and fears leaveth a man obnoxious to temporal judgements but not to eternal ruine 2. All unbelief is the more hainous the more means you have to the contrary as counsels warnings promises clearly held forth See John 15. 22. If I had not spoken to them c. and John 2 19. Light is come into the world c. The word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness Matth. 24. 14. with Mark 13. 9. first to them and if not received then against them Did not I warn you saith Reuben to his Brethren Every offer and warning will be as so many swords in your Consciences One observeth well That twice Christ marvelled once at the unbelief of his Countrymen the Galileans that
continually behold his face and stand before him Dan. 7. 10. In such a blessed place and in such blessed company was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abode or habitation when God disposed the several Creatures into proper mansions and places of abode he took the Angels into his own train and glorious attendants that they might be still with him other Creatures were his Servants those his Courtiers that is his Houshold and ordinary Servants that were to attend as in his Chamber of Presence 2. In this place they were to enjoy God and glorifie God their happiness was to enjoy God their duty to glorifie him there they behold his face Matth. 18. 10. for vision and sight of God is the happiness of rational Creatures and therefore our happy estate is expressed by beholding him face to face and David saith Psal 16. 11. in thy presence or in thy face is fulnesse of joy in Heaven then did God manifest himselfe to them there they were to applaud his Counsels receive his Commands to love God with the most perfect embraces of their will and to fulfil his Commandments hearkning to the voice of his Word 3. From this place they are now driven into the lower parts of the World as being a place more fit for sin and misery that the place into which they are driven is the bottom and center of the Earth cannot be shewen out of Scripture rather the contrary for sometimes they are said to fly up and down in the air and therefore is Sathan called the Prince of the power of the air Eph. 2. 3. and the other Divels Principalities and spiritual wickednesses in high places Eph. 6. 12. They aspire to get as high as they can but they can get no further then the Regions of the â—ire and sometimes they are said to compasse the earth to and fro Job 1. 7. The Earth is Sathans walk and circuit where he seeks to do mischief and sometimes they are in the Sea Matth. 8. 33. for as yet they are not in that prison and place of torments where they shall abide for ever under the wrath of the Lord therefore when Christ checketh their power in the world they expostulate with him Jesus thou Son of David arâ— thou come to torment us before our time Matth. 8. 29. and besought him that he would not cast them into the great deep by which some understand the final place of their residence and torments even the lowest place of the world most remote from the highest Heavens which place as yet they have not entred but how is it said that they are already cast down into Hell 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Answer that expression doth onely note the dreadfulnesse of their fal from so glorious a mansion to such a place of misery and because where ever they are they carry their own Hell with them though by Gods permission they are as yet suffered to remain in the Air or Earth 4. Departing from Heaven they departed from all the happiness and glory which they enjoyed there namely that light which they had in their understandings to behold God that power in their wills to love and sâ—rve him in stead of which they are filled with darknesse and malice and become the unreconsilable enemies of God and Man as to their light their gracious knowledge is quite extinct their natural knowledge much Eclipsed and their experimental knowledge not enongh to engage their hearts to God as to their integrity and holiness in stead of a will to love and serve God there are nothing but obstinate purposes to do evil and endeavours to hinder the glory of God and the good of Man 1 Pet. 5. 8. lest we should enjoy that happiness which he hath left Hence those titles given then in Scripture as Divel which signifieth a Slanderer Sathan which signifieth an Enemy the Tempter Matth. 4. 1. because he dayly solliciteth us to evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one Matth. 5. being full of wickedness himselfe he maketh it his study and care to propagate it in others Belial 2 Cor. 6. 15. unprofitable as good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer because he worketh mischief the old Serpent Rev. 12. 6. because under the shape of the serpent he poysoned Eve as to their power it is much broken and limitted they are held in the chains of providence they could not do hurt to the herd of Swine without permission Luke 9. 26. 5. Though they have lost much of the glory and power annexed to their habitation yet many tokens of the divine image do as yet remain in them holiness is as we said utterly lost he sinneth from the beginning 1 John 3. 8. that is doth nothing else but sin and Acquinas saith well Hoc est Angelis casus quod hominibus mors their fall into sin to them is as death to us but now in other things they have much left as man after his fall is like a drisled picture and had onely enough left to shew what he once was so the Angels though they are much fallen from the excellency of their nature yet there is enough left to shew that once they were glorions creatures that which remaineth may be referred to two heads their great cunning and active power 1. Their knowledge and cunning is great they have much natural and experimental knowledge so as they can discern hidden causes and virtues which scape the flight of mans reason and understanding they know how to apply active to passive things can guess notably at future events but as for a certain knowledge of them unless of such things as depend upon necessary causes that is proper to God and accordingly he challengeth it Isa 41. 23. shew the things that are to come that we may know that ye are Gods c. Therefore the Divels Oracles were either false or doubtful as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching those things with wonderful facility to those that have familiarity with them in divine things they know enough of God and his justice as to feel an horror impressed upon themselves Jam. 2. 19 Luk. 4. 34. Acts 19. 15 besides they are of wonderful sagarity to judge of mens hearts by the gestures the motion of the blood and spirits and other such external signes for directly they do not know the thoughts that is the priviledge of God 2. Their power is great still though limited so that it cannot be exercised but when and where and as God will they are able to raise tempests to bring fire from Heaven as they did to ruine Jobs house and children Job 1. they can deceive with lying miracles but true miracles can onely be wrought by a divine power being of much sagacity and skill in the secrets of nature they may poyson the air destroy the bodies of men infest and trouble beasts and cattel in short do all
and torment he is called the Ruler of the darkness of this world Eph. 6. 12. and the God of this World 2 Cor. 4. 4. 't is punishment enough to the Apostate Angels to be cast out into the World the World is the Divels work-house and prison one calleth it Sathans Diocess who would be in love with a place of bondage and punishment 9. The Divel and his Angels are in the World let us be the more cautious he compasseth the Earth to and fro no place can secure you from his temptation he is every where ravening for the prey with an indefatigable and unwearied diligence 1 Pet. 5. 8. Let us look about us Wo to the inhabitants of the Earth and the Sea for the Divel is come down to you Rev. 12. 12. Where ever you are Sathan is neer you the World is full of Divels when you are in the Shop the Divel is there to fill your hearts with lying and deceit as he did the heart of Ananias Act. 5. when you are in your closets and when you have shut the door upon you you do not shut out Sathan he can taint a secret duty when you are in the house of God Ministring before the Lord Sathan is at your right hand ready to resist you Zach. 3. 1. He is ready either to pervert your aimes or to divert your thoughts We had need keep the heart in an humble watchful praying frame God hath cast out the Angels out of Heaven and now they are here upon earth tempting the sons of men to folly and inconvenience be watchful the world is the Divels Chess-board you can hardly move back or forth but he is ready to attach you by some temptation 10. When grace is abused our dejection iâ— usually according to the degree of our exaltation the Angels from Heaven are cast down to Hell the highest in the rank of creatures are now made lowest corruptions of the best things are most noysome Thou Capernaun which are exalted to Heaven art now brought down to Hell Matth. 11. 23. 'T was one of the chiefe Cities of Galilee and where our Saviour usually conversed 't is a kind of Heaven to enjoy Christ in the Ordinances but now to slight this mercy will bring such confusions and miseries as are a kind of Hell to you slighting of grace of all sins weigheth heaviest in Gods ballance 11. Spiritual judgements are most severe and to be given up to obstinacy in sin is the forest judgement 't is diabolical to continue in sin the Angels left their habitation and what followed they lost their holiness 12. Loss of happiness is a great judgement 't is Hell enough to want God the first part of the sentence depart from me Matth. 25. 41. is most dreadful loss of Heaven is the first part of the Angels punishment we in effect say now depart from us Job 21. 14. but God will then say depart from me ye shall see my face no more c. Thus we have dispatched the first part of the Angels punishment their loss we now come to the other part their poena sensus their punishment of sense or pain bâ— hath reserved in everlasting chains under darkness where there is an allusion to the state of Malefactors or condemned men who are kept in prison till execution now the evils of a prison are two 1. The darkness of the place 2. The hard usage of the evil doer suitably to which the Apostle used a double notion 1. They are reserved in everlasting chains 2. Vnder darkness 1. Begin with the first part In everlasting chains Whence two notes 1. That the Angels are kept in chains 2. That those chaines are everlasting 1. They are kept in chains But what chains can hold Angels can Spirits be bound with Irons I Answer I Answer they are spiritual chains suitable to the spirituall nature of Angels such as these 1. Guilt of conscience which bindeth them over to judgement the consciences of wicked Angels know that they are adjudged to damnation for their sin this is a sure chaine for it fasteneth the judgement so as you cannot shake it off 't is bound and tied upon us by the hand of Gods justice The condition of a guilty sinner is frequently compared to a prisoner Isa 42. 7. Isa 49. 9. Isa 61. 1. and sin to a prison wherein we are shut up Rom. 11. 32. Gal. 3. 22. and guilt to chains or bonds laid upon us by God the Judge Prov. 5. 22. Lam. 1. 14. 2. Their obstinacy in sinning They are fallen so as they cannot rise againe they are called Wickednesses as sinning with much malice and obstinacy as if you should say wickedness it selfe the Divels sin is as the sin against the Holy Ghost a malicious obstinate spiteful opposition against the Kingdom of Christ such an hatred against God and Christ that they wil not repent and be saved their despair begetteth despight and being hopeless of reliefe are without purpose of repentance they do foolish creatures adde sin to sin and harden themselves in an evil way which is as a chaine to hold them in Gods Prison till their final damnation see 2 Thes 2. 11 12. Where error and wilful persisting in disobedience is made to be Gods prison wherein reprobate creatures are held till their punishment be consummate 3. Vtter despair of deliverance they are held under their torment by their own thoughts as a distressed conscience is said to be bound up Isa 66. 1. to them here remaineth nothing but a certain fearful looking for judgement and fiery indignation Job 10. 37. release they cannot look for more judgement they do expect Matth. 8. 31. Art thou come to torment us before our time their prison door is locked with Gods own Key and as long as God sitteth upon the Throne they cannot wrest the Key out of his hands 4. Gods power and providence by which the Angelical strength is bridled and overmastered so as they cannot do what they would thus Rev. 20. 2. Sathan is said to be bound up for a thousand years that is in the chains of Gods power which are sometimes streighter and sometimes looser the Divel was fain to ask leave to enter into the herd of Swine Matth 8. 5. The chaines of Gods eternal decree As there is a golden chain the chain of Salvation which is carried on from link to link till the purposes of eternal grace do end in the possession of eternal glory so there is an Iron chain of reprobation which begins in Gods own voluntary preterition and is carried on in the creatures voluntary Apostacy and endeth in their just damnation and when once we are shut up under these bars there is no opening Job 12. 14. Secondly These chains are eternal chains because the wicked Angels stand guilty for ever without hope of recovery or redemption Every natural man is in chains but there is hope to many of the prisoners Christ saith go forth but those chains upon the evill
3. Again after conversion they watch over us in duty and danger and temptations in duties where Satan is most busie to hinder Zech. 3. 1. they are most helpful the Angels are in the Assemblies of the faithful 1 Cor. 11. 10. So in dangers when Peter was in prison God sendeth him an Angel to bring him out Acts 12. Ruffinus speaketh of a young man a Martyr on the Rack that had his face wiped by an Angel and refreshed by him in the midst of his pains nay in casual dangers which we cannot foresee and prevent Psal 91. 12. He shall give his Angels charge over thee that thou dash not thy foot against a stone so in Temptations Mat. 4. 11. they ministred to Christ when he was tempted by the Devil they came to shew how God will deal with his people in like cases Once more they are with us to comfort us in death in the midst of his Agonies the Lord Jesus was comforted and refreshed by an Angel Luke 22. 43. so they are with the faithful helping and easing them in their sicknesses After death they carry our souls to Heaven as Lazarus was carryed into Abrahams bosome Luke 16. 22. Though the body had not the honour of a pompous burial yet the soul is solemnly conveyed by Angels and gathered up into the communion of the souls of just men made perfect as Christ himself also ascended into Heaven in the company of Angels Acts 1. Once more after death they guard our bodies in the Grave as the Angels guarded Christs Sepulchre Mat. 28. 2 3 4. God did set his Guards as well as well as the High-Priests Their last Ministry and service about the faithful is to gather up their bodies at the last day They shall gather up the Elect from the four winds Mat. 24. 31 and then their Office and charge ceaseth 9. This Tutelage is ever administred according to Gods pleasure Psal 103. 21. Ye Ministers of his that do his pleasure not their own not ours but his pleasure the help of Angels is more powerful but no more absolute then the help of other means for it dependeth still on the will of God as all other means of defence and outward support do their imployment is to attend us and serve us according to the Lords direction Let us now apply what hath been spoken First It serveth for Information to shew us 1. The care of God for the Elect He ingageth his own power for our preservation as also the Mediation of Christ the conduct of the Spirit and the Ministry of Angels In Zech. 1. you have a Schem of providence the man that stood among the Mirtle Trees sent the Angels too and fro throughout the earth and then they come and give him an account of what passeth in the world The Man is Jesus Christ who to pre-figure his Incarnation is thus represented and he hath all the Angels at his command to send them forth as the condition of his Church requireth and they as his Intelligencers and Agents are to bring him notice how all affairs and matters pass in the world Thus doth the Lord set forth himself to our capacity and that we who are used to means may the better believe in him 2. The Condiscention and humility of the Angels they rejoice in names of service more then in names of honour and will perform Offices of respect to the meanest Creatures an Angel cloathed with light and glory would come to the Shepherds and do not refuse at Christs direction to wait upon those who are despised and rejected of men 3. It informeth us of their mankindness which shameth our envy their love is great to mankind and are affectionately desireous of our good and therefore decline no Office of love and service to us they rejoiced when the world was created as a dwelling place for man Job 38. 7. And again at the comming of Christ which was mans restoring Luke 2. 13. And so at the calling and conversion of a sinner Luke 15. 7. when we come to be possessed of our priviledges in Christ 4. It informeth us of the dignity of the Saints what a price doth the Lord and the holy Angels set upon the meanest Christian Gods own Court is their Guard certainly a godly man though of the meanest calling should not be contemptible there is somewhat in holiness more then the world seeth some worth in it or else God would not set such a Guard upon it a Guard so full of state and strength 't was a mighty favour for Mordicai to have a Courtier of a great King to wait upon him for one hour We have Angels that still attend and wait for our good 5. It informeth us of the obedience of the Angels in the lowest services God saith go and they go though it be to wait upon poor and mean Creatures we usually dispute commands when we should practice them and stick at duties that have any thing of abasement and self-denyal in them in the Lords Prayer we are brought to this pattern Mat. 6. Thy will be done in earth as it is in Heaven that is by the holy Angels it should be done by us with like readiness and submission No Office or employment that God calleth us to should be looked upon as too mean and base for us the Angels that excell in strength when God commandeth being willing to condiscend to the Guardianship of men Secondly It serveth for Exhortation to the children of God 1. To wait for the Angels help Do you keep in Gods ways and in your Callings and you shall have safety and defence when the Lord sees it fit for you remember you are a spectacle to God Men and Angels in all your actions tryals and sufferings and bear up with a confidence becoming Christians though you can do little as to the promotion of Christs interest What cannot God do by his Angels 2. To behave our selves as those that do expect this help not tempting God not grieving the Angels We should take heed how we carry our selves in regard of this honourable attendance our sins and vanity offendeth them as it doth God Let was a man of a mixt nature yet vexed with the impure conversation of the Sodomites 2 Pet. 2. 8. Angels are pure and holy Creatures that still abode in the truth pride lust and vanity is very offensive to them especially impurities and undecencies in Gods worship about which they have a special attendance therefore the Apostle bideth the women to cover their heads because of the Angels 1 Cor. 11. 10. their fashion being to come into the Congregation with loose dishevelled locks he mindeth them of the presence of the Angels We may use a like Argument to women to cover their naked Breasts now their immodesty is grown so impudent as to out-face the Ordinances of God 3. To observe this when 't is bestowed upon us The Angel of the Lord encampeth round about them that fear him and then Oh come
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
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
more pure and holy then others Isai 65. 5. Stand by thy self come not near me for I am holyer then thou Gracious singularity is many times envyed and hated but certainly peevish singularity draweth a just scorn upon its self and it setteth you against others men seldom separate but their hearts are much estranged from those from whom they separate for Religious ties being once broken are hardly made up again civil ruptures are not carryed on with such vehemency and are sooner closed again but Religion being the highest bond and ligament when 't is once violated the breach is the more irreconcileable Thus you see the evils of Schism or separation but because this is many times perversely charged we must look a little more into the nature of it the Spouse had her Vail rent and Gods own people have been burdened with the imputation of Schism and Faction it will concern us to state what separaâ—ion is sinful In general such as dissolveth that union and love which should be among Christians or an unnecessary unjust or rash departure from fellowship and communion with one another in the Ordinances of Christ. This separation 1. Supposeth that there was Once an union we cannot be said to separate from the world of infidels as Pagans Turks Jews with whom we were never vnited as water when the Ice is dissolved cannot be said to be separated in the sense we now take it from bodies Heterogeneal as stars wood c. because never united with them but by accident agregation there is but not properly a separation separation is a dissolution of union as when one Church separateth from another who are united in the same body as parts of the Church universal or one or more persons from the same particular Congregation of which they are members I only add to this proposition That this union is to be understood not only of what it is de facto but what ought to be de jure thus persons that ought to join themselves but out of schismatical principles do not nor never did join themselves to the Churches of Christ may be guilty of this sinful separation because there is an union required 2 The fault and crime of the Schism is not always in those that do actually separate and withdraw but in those that cause it a man threatneth death to his wife hereupon she separateth not she but he maketh the separation Rome obstinately continuing her corruptions and threatning death to those that warn her the cause of separation is in Rome not in us strings in tune must not be brought down to strings out of tune but the other set up to them Go not thou to them saith God to the Prophet but let them return to thee 3. Though thâ—se that separate be the fewer yet that nothing varyeth the case Noah and eight persons went into the Ark and left the world in infidelity Lot got out of Sodom with one family Elijah was left alone to contest with Baals Priests not the greater but the better part is to be regarded Jacobs family was fewer then the Cananites and Israel less then the rest of the world Gods witnesses at the first may be but a very handful 4. A separation from corruptions and a separation from those that are corrupt are two distinct things a separation from corruptions is always injoyned but not always from those that are corrupted those Scriptures Isa 52. 11. and 2 Cor. 6. 17. speak of a fellowship with men in evil works but now a separation from men that are corrupt is sometimes lawful Rev. 18. 4. Come out of her my people c. and Jer. 51. 9. She would not be healed c. we may separate from such as separate from Christ and continue obstinate in their corruptions and sometimes 't is not lawful as when a Church is is reforming and purging out these corruptions or they are not of such moment as that such a desparate remedy should be used a limb is not to be cut off as soon as it akerh but when 't is rotten and likely to endanger the whole body when evils are incurable deadly and contagious and we can no longer maintain communion without sin at first 't is good to try all things 5. There are several sorts of separation as these distinctions will manifest Separation is either 1. Partial 2 Total 1. Negative 2. Positive 1. Vniversal 2. Particular For the first distinction there is a partial separation when we withdraw from the communion of the Church in some Ordinances and not in other as in the Supper but not in praving and hearing of the word The second distinction beareth thus There is a negative separation as when men do not hold communion with some Church but yet do not joyn elsewhere but continue waiting for the amendment of that Church Positive separation is when they embody in another Church way setting up Altar against Altar and threshold against threshold The third distinction is to be understood thus 1. There is a particular separation whereby men renounce communion with the Churches of such a kind and constitution catholick or universal separation by which men disclaim all Churches extant in the world as seekers and many loose and vagrant persons that are as yet to chuse Religion or look for new messengers from Heaven to resolve the questions that are now on foot Now the more unjust the ground is the more aggravated is the sin by the degrees of it if our separation be total and positive and to deny all Churches of what constitution soever argueth an high degree of pride and Schism 6. Faulty separation is that which is rash sinful and unjust rash without any realâ—cause meerly for our better accommodation or when we require that of the Church which the Scripture doth not require unjust without any sufficient cause occasioning so many scandals and contentions for a trifle and aggravating every discontent and dissatisfaction to the highest sinful I call it when the grounds are as carnal as the practice as revenge personal discontent as many in the primitive times went over to the Sectâ— in stomach and discontent so Tertullian is reported by some to do to the Montanists Or else corrupt aims to be in the head of a train or troop Acts 20. 28. 't is easie to abuse the innocent credulity of the people and therefore some wicked spirits make it their work to draw Disciples after them Or it may be carnal fear of the severity of discipline or the censures of the Church or out of love of gain 2 Tim. 4. 10. or affectation of novelty or an higher way than ordinary Christians or out of faction in Corinth some of Paul some of Apollos some of Cephas 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three 1. Intolerable persecution 2. Damnable Heresie 3. Gross Idolatry 1. Intolerable persecution when we are thrust out Christ biddeth us flee into another City 2. Damnable Heresie we cannot
serious thoughts thoughts are the spyes and messengers of hope it sendeth them into the promised land to bring the soul tydings from thence 't is impossible a man can hope for a thing but he will be thinking of it by this means we prae-occupy and forestall the contentment of what we expect and feast the soul with images and suppositions of what is to come as if it were already present if a beggar were adopted into the succession of a Crown he would please himself in imagining the happiness and honour and pleasure of the Kingly State so certainly if we did look upon our selves as Hoirs of the Kingdom of Heaven and coheirs with Christ we would think of that happy state more then we do and by a serious contemplation our hearts would carry us above the clouds and set us in the midst of the glory of the world to come as if we did see Christ upon his Throne and Paul with his Crown of righteousness upon his head and all the blessed leaning in Abrahams bosome a carnal expectation filleth men with carnal musings and projects as Luk 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was dialoguing and discoursing with himself of pulling down Barns and building greater of bestowing his fruits and goods see the like James 4. 13. 't is usual with men to forestall the pleasure of their hopes as young riotous heirs spend upon their estates before they come in hand now so 't is also in Heavenly things men that expect them will be entertaining their spirits with the thoughts of them 2. By hearty groans and sighs and longings Rom. 8. 23. We groan in our selves waiting for the adoption the redemption of our bodies they have had a tast of the clusters of Canaan and therefore long for more they can never be soon enough with Christ when shall it once be the nearer enjoyment the more impatient of the want of his company as the decays of nature do put them in mind of another world they begin to lift up the head and look out Rom. 8. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest expectation of the creature the word signifieth the puffing out of the head to see if it can spye a thing a great way of and noteth the extension of the soul towards the fruition of things hoped for they would have a fuller draught of the consolations of the spirit more freedom from sin more perfection of grace c. 3. By lively tasts and feelings a beleever hath eternal life he beginneth it here hope is called a lively hope not only living but lively 1 Pet. 1. 3. because it quickeneth the heart and maketh us chearful and sprightly Rom. 5. 2. We rejoyce under the hope of the glory of God joy is for enjoyment and possession but yet that pre-possession which hope getteth causeth all joy see 1 Pet. 1. 8. I confess all feel it not in a like degree because it dependeth upon a sense of grace which beleevers always have not yet all find a sweetness and some comfort when they think of what they look for worldly hope is but the dream of a shadow there is pain and trouble in the expectation and no satisfaction in the fruition 2. Let me shew you the influence it hath upon perseverance 1. It sets us a work to purge out sin 1 John 3. 3. Every one that hath this hope purifiâ—th himself as Christ is pure the things that we look for are holy 't is a great part of our portion in Heaven to be free from sin and to be Consorts of the immaculate Lamb can we hope for these things and cherish wotldly lusts if we did we look for a sensual Paradise then we might indulge our lusts without any defyance of our hopes but we look for a pure and holy as well as a glorious and blessed estate and therefore we should begin to purifie our selves 2. It withdraweth our hearts from present things Phil. 2. 20. Our conversation is in Heaven from whâ—nce we look for a Saviour a man that hath been looking upon the sun findeth his eyes dazled that he cannot behold an object less glorious the oftner we look within this vail the more is the glory of the world obscured Abraham lived as a stranger in the promised land why because he looked for a City c. Hâ—b 11. 9 10 deny deadly lusts saith the Apostle looking for the blessed hope Tit. 2. 12 13. a man who is much in Heaven his affections are pre-ingaged and therefore the world doth him little hurt birds are seldom taken in their flight the more we are upon the wing of heavenly thoughts the more we escape snares hope sets the wheels a going Phil. 3. 13. I press onward because of the high price of our calling the thought of the end quickeneth to the use of means we faint because we do not consider it more 1 Cor. 15. 58. Heaven will pay for all 4. It maketh us upright and sincere looking a squint on secular rewards is the cause of all our declinings Mat. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have their reward hired Servants do not look for the inheritance and therefore must have pay in hand if they may have the world and live in honour and pleasure they will discharge God from all other promises a sincere man maketh God his Pay master and that chiefly in the other world Col. 3. 24. we have a Master good enough in him we need not look for pay elsewhere 5. It supporteth us under those difficulties and afflictions which are wont to befall us in a course of godliness we can counterballance what we feel with what we expect we feel nothing but trouble and that which we expect is life and glory Rom. 8. 18. 2 Cor. 4. 17 18. in this respect hope is called an Anchor Heb 6. 19. in the stormy gusts of temptation it stayeth the Soul which hope we have as anchor of the Soul both sure and stedfâ—st and entereth into that which is within the vail 't is a weighty anchor that will not bow or break and the ground is good it entereth into that within the vail and therefore though tempests arise it will keep us from floating and dashing against the rocks again 't is called a Helmet Eph. 6. 17. the Helmet of Salvation so 1 Thess 5. 8. the Helmet is for the Head in conflictâ— as long as we can lift up our heads and look to Heaven we are safe 6. It helpeth us to resist temptations sin maketh many promises and prevaileth by carnal hope Balaam was enlivened by promises to curse Gods people Babylons fornications are presented in a golden cup men are corrupted with promises of preferment and greatness and present accomodations now hope sets promise against promise Heaven against earth pleasures at Gods right hand against carnal delights and taking our fâ—ll of loves as one hall driveth out another so doth hope defeat the promises of the world by propounding the
are brought in with violence others gently grace forceth open the door of the heart sometimes and cometh in like a mighty rushing wind at other times it breatheth upon the Soul with a gentler blast some are caught with guil 2 Cor. 12. 16. Others directly knocked down this sheweth 1. That Ministers had need be wise to know how to suite their doctrine to distinguish between persons actions circumstances deep learning much godliness and great prudence make an accomplished Minister 't was said of Chrysostom that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too easie and so did not many times mannage things so wisely and so of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is good to be well read in persons to note circumstances and times Paul striketh in with Felix treateth of an apt lesson before him and Drusilla Acts 25. 25. Felix was a very incontinent person and very unjust Paul to give him his due treateth of righteousness and temperance and judgment to come 2. That Ministers should give every one their portion Zuinglius when he had flashed terrors in the face of the hardened sinner would adde Bone Christiane haec nihil ad te tender Conscience this is not for thee We must rightly divide the word of truth that is not by crumbling and mincing a Text of Scripture but giving every one their portion terror to whom terror belongeth and comfort to whom comfort 3. It sheweth what care we should take to know the state of our flock that we may know how to apply our selves to them Col. 4. 8. Tychichus was sent to the Colossians to know their state it also obligeth private Christians to consider each others temper gifts frame of heart that we may the better suite our selves to do and receive good See Heb. 10. 24 25. In the twenty third verse is the other part of that duty which they owed to straying Brethren And others those that are of another strain and temper save that is do your endeavour to be instruments of their Salvation See 1 Tim. 4. 16. Thou shalt save thy self and them that hear thee with fear that is by some more severe course either making the admonition more sharp or denouncing judgment against them or by the reverend use of Church censures which were then dreadful as being solemnly managed and accompanied with some sensible marks of Gods vengeance 1 Cor. 5 5. anguish of Spirit or possibly torments of body pulling them out of the fire some make it an allusion to the several ways of purgation by water or by fire these latter like the harder mettals are to be pulled out of the fire but this seemeth to be forced Rather 't is an allusion to the snatching of a man whom we would save out the fire where he is likely to be burned we then not only nicely reach out the hand but pluck them out with violence or it may be an alusion to Lots being plucked out of Sodom by Angels Gen. 19. 16. hating the garment spotted by the flesh 't is a figurative speech some apply it to the avoiding of the appearance of evil there is a story of Valentinian in Theodoret who accompanying Julian the Apostate to the Temple of Fortune and those that had charge of the house sprinkled their holy water upon the Emperour a drop falling upon his garment he beat the Officer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that he was polluted not purged and tore off the piece of his garment upon which the drop lighted hating saith the Historian the garment spotted by the flesh But rather the expression alludeth to the old Law concerning legal uncleanness Lev. 15. 4. The bed whereon he lyeth is unclean and Verse 17. every garment is unclean and therefore I suppose it noteth their avoiding the society of such evil persons as in the greater excommunication they were wont to do which separation was a solemn profession how much the Church did detest the wickedness Observation 1. There is a time when we may use severity others save with fear weak Physick doth but stir bad humours not purge them out nettles if gentle touched sting the more fair plausible lectures do hurt to seared Hypocrites there is a time for the Trumpet as well as the Pipe when we pipe to men in the alluring strains of grace and they dance not Then cry aloud spare not lift up thy voice like a Trumpet Isa 58. 1 but who are these others who must be dealt with roughly I Anser 1. The Seducers themselves these must be layd forth in their colours though the seduced must be pittied see Titus 1. 11. with 13. They subvert whole houses teach things which they ought not them rebuke sharply the Prophet flouteth at Baals Priests 1 Kings 18. 27. and Christ every where giveth the Pharisees their due load Oh ye generation of Vipers and Scribes and Pharisees and Hypocrites 2. Those that are hardned and grown perverse and stubborn when the iron is blunt we put to the more strength softer strains would but harden these more 3. Those that are secure Libertines wallowing in sin and pleasure we had need put them in fear though it be distastful to the flesh 't is healthful for the soul none hate you worse then those that suffer sin upon you if physick gripe the bowels 't is for your good if the Châ—rurgeon launce and cut you yet he doth not hate you 2. Observe this severity must arise from zeal a desire of Gods glory and their salvation save them with fear saith the Apostle plucking them out of the fire see a Cor. 10. 8. The Lord hath given us an Authority for your edification not destruction so that either God will have us use gentle means or violent to a gentle purpose Tit. 1. 13. Rebuke them sharply that they may be sound in the faith Well then 1. Take Admonitions in good part 't is a sharpness needful and profitable and needful he is not a friend that dealeth mannerly with you when you are in the fire 2. It reproveth the undue use of Church censures weighty Ordinances are not to â—â—cquy upon trifles nor to be prostituted to carnal ends the power of the keys is a great trust and is to be faithâ—ully mannaged we read of abuses of this power in Scripture Iohn 9. 34. and 16. 2. 2 Ep. Ioh. 10. The watch men may take away the Spouses Cant. 5. Again observe That fear is a way to reclaim obstinate sinners 't is sweet to use arguments of love but sometimes we must lay before men the terrors of the Lord 2 Cor. 5. 11 Paul an elect vessel made use of threatnings 1 Cor 9. 27. Surely men have a mind to sleep in sin when they would always have us come in the still voice Dives was more charitable than they would have us to be he would fain dismiss a flamy Messenger to his Brethren Luc. 16. 27 28. Sluggish Creatures need the goâ—d in innocency God saw it meet to propound a
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
Hymeneus Alexander are said to make shipwrack of faith that is false faith 1 Tim. 1. 19. 20 Vse 6. * Rom. 16. 20. * Vide Scultâ—tum in Isaâ— 54. * Rom. 1. 17. Observat 1. * Mat. 6. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an additional supply like paper and pack-thread which is given over and above the bargain * James 1. 9. †2 Cor. 1 5. Observat 2. Observat 3. Observat 4. Observat 5. * So in the Angels Song Luke 2. â—9 Glory peace and good will All comes from good wil that 's the first couse â— God glory is the last end Under the Law the first and the tenth were the Lords the beginning and ending are his 1. Mercy * Iâ—â—git â—â—ta Scriptura ut credamus Deuâ— esse misericordem Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mâ—â—â—riâ—oâ—dia suâ—â—â—â—â—â— parlaâ— peâ—â—aâ—orâ—m â—lâ—â—or coâ—it ut pâ—niâ—â— Sâ—lâ— * Mutat sententiam sed non decretum Bradwardine * Luk. 16. 11 * Joel 2. 12. Jonah 4. 2. * Rom. 3. 24. * Nisi expectaret impium non inveniret quem glorificarâ—â— piuâ— Aug. * As they said We have heard that the Kings of Israel are merciful Kings c. Vse 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost †Châ—â—nâ—â—â—us Obsâ—râ—aâ— aâ—â—ter 〈…〉 in dispu 〈…〉 quando cum â—ominibus sui similibus â—iâ—aâ—tuâ— aliter in meditationibus quando corem deo sistunt conscientiam suam quosi coâ—sa dicenda â—ssâ—â— c. Davenant de Jâ—sâ—â—tiâ— * â—â—â—â— non â—â—â— vixi uâ— pudeat inter nos vivere c. 〈…〉 quia â—onum 〈…〉 habâ—o Possidius in vita August Vse 2. * Ezek 18 21. * Rom. 3. 25 26. and 1 John 1 9. * Iob 38. 41. Mat. 6. 26. Luke 12. 2◠†Jonah 3. 10. â—oâ—l 2. 14. Vse 3. * Ephes 2. 4. 1 Tim. â— 13 Gen 33 6 Phil. 2 27. Vse 4. * So those in Matthew did not deny but make excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 5 They would not take it into their care and thoughts * Deut. 9 4. * 1 Pet. 2. 3 Heb. 6. 4 5. 6. Observat Tranquilluâ— Deus tranquillat omnia * Eodem sanguine Christi gâ—uâ—â—â—ti Aug. Confess de seipso Alipio Vse 1. Tryal * Pax nostra bellum contra Satanâ—m Tertul. ad Martyras Vse 2. Exhortation * Pet. 2. 3. Vse 3. * Iniqua lex est quae se exquinari non patitur Tertul. Apol. Love Definition 1. Grounds Causes of it * Radius reflexus languet * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why we must love God 1. God hath commended it 2 Reason God hath deserved it Properties of Gods Love 1. The Ancientness 2 The Freeness â—ii 〈…〉 3 Frequency 4. Variety 2. The Effects of Gods Love 1. Creation * Eccles 12. 1. â— Preservation 3. Redemption * Ephes 3. 10. * John 3. 16. 3. God hath desired it 1. Threatneth 2. Promiseth 3 Beseecheth Fourth Argument The Nature of Love sheweth that we should love God See Neirâ—nbergius de ingenio amoris * Domini sâ—cistâ—â—os propter to irrequietum est coâ—â—â—sâ—â—um dâ—neâ— perveâ—iat ad tâ— Aug. †Acts 17. 26 27. 5 Argument from the nature and disposition of the Sanâ—s * Sâ— sic peccâ—â—i pudorem illiâ— iâ—ferni horrâ—ren c. Anseâ—â—r * Psal 31. 23. * Eadem velle noâ—â—â— ea demum vera est amicitia Salust †Prov. 8. 13. Rev. 2. 6. Evidences of our love to God â— Evidence God will be loved alone 2 Evidence The Effects of Love 1 Hatred of sin 2 Delight in obedience * 1 Thes 1. 3. Heb 6. 10 3. Delight in Gods presence and grief for his absenâ—â— Helps Doct. 1. Reasons or Motives * Minime bonus est qui melâ—â—r fieri noâ— vulâ— Bernarâ—us †Ephes 2. 13. * Mat 12 34. Acts 26. 28. * See Sâ—aâ—â—eâ—m Dub. Evang. parâ—o 31. Dâ—b 135. alios passin * Isay 5. â— Rom. 1. 17 Phil. 3. 14 2. Obser †Asâ—ndenâ—o â—on volando ascinditur summiâ—as scalae Bernard * See Plutarch in hiâ— Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 13. 11. * Young men if they know their hearts have cause to complain of Hypocrisie as old men of deadness Mr. Thomas Goodwinâ— in a Treatise of growth in grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus ubi supra Vse 1. Vse 2. Doct. 1 Reason * Summus utâ—iusq indâ— surorâ—â—ulâ—o quod numina viâ—inorum oâ—it u tâ—â—q locus juvâ—nali 2 Reason 3 Reason 1 Vse * Eph. 4. 3. †2 Cor. 6â— 14. Doct. Observat Zecharias cum lâ—qui non potuit Scripsit Observ * Judg. 5â—14 †Scribant doctique indoctique Poemata passion Juvenal * Councels have thought it worthy their care Vide Canones Apostolorum ut vocaâ—t Can. 60 Synod Dordraâ— Concilia de corrigâ—ndis Tyâ—ographiae abusibus sessionâ— â—22 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vita Numae †Alternù viâ—bus contensiosâ—suâ—e sune uâ—e â— dâ—eâ— in â—eâ—eram traximuâ— â—bstreâ—entâ—bus â—tâ—aâ— quâ—busdam spectantâ—â—us â—ingâ—lo umnâ—bâ—â—o quodam veritas â—â—â—â— bâ—abatuâ— â—er ul coâ—tra luâ—aeâ—s Observ Observ * Gemmam anâ—â—lâ— câ—rvae iuclâ—sam amplectitur Gigas a â— plectitur Puâ—rulus â—eeâ— Gâ—gas â—oâ—tius â—am aâ—pâ—ctatur quâ—m pue â—lus tâ—mâ—n mâ—net annâ—lus aeqâ—e â—reâ—iâ—sâ—s gâ—mmâ— aeque pâ—â—ciosa â—â—theâ—nâ—◠†Fides â—na â—adâ—oâ—â—oâ— respectu subjeâ—â—oruâ— graduâ—m sed speciti object 〈…〉 †Tertul. in â—raesâ—â—â—p adversus Haeâ—â—â—cos Observ Observ * 2 Pet. 1. 12. Observ * Fides est duplex â—iâ—es qâ—ae credâ—tur â—ides qua câ—â—dâ—â—u◠†â—liquid tibi â—râ—ditum non a te inventum aliquid quod acâ—episâ—i non exaâ—iâ—asti c. Vincensius Lyrinensiâ— Observ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given fâ—eâ—â—y * John 6. 44 45 Observ †2 Thes 3. 2. * 2 Cor. 4. 3. Observ 1. Observ 2. * Quod tibi credituÌ„ non a te intentum quod accepisti non excogitasti Vinc. Lyr. Mensis 1. Observat 1. * Josh 24. 3 Gen. 39. 2. * Exo. 24. 12 * Gal. 1. 6 7. 1 Tim. 6. 3. * Monstra Diabolica colâ—bant Aâ—gâ—ptiaca nunc numero Vincentia Gildas Vse Observat 2. * Isai 43. 10 Non credereÌ„ Scripturae nisi me Ecclesia moveret Author it as Aug. * Deut. 4. 2. 12. 32. 2. Observat 3. * 2 Tim. 3. 14 15. 2 Tim. 3. 15 17. Hold fast till I come Rev. 2. 25. * Acts 2. 17 Heb. 1. 1. 3. Observat * Erubescit quamvis â—â— praedam dâ—â— ctrina quam propria reprehendit conscientia Hieron in Epitaph Marcellae We can do nothing against the Truth but for the Truth 2 Cor. 13. 5. * Psa 25. 14 John 7. 17. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazi Orat. ut memini 40. Holiness doth not blunt the wit but sharpens none have a worse spiritual sight then they that lack grace 2 Pet. 1. 9. Doct. * Mat. 11. 19 †Quid ergo malum in Christiana Religione
in any onely permitteth it and endureth it and serveth his righteous ends of it Rom. 9. 24. He endureth with much long suffering the vessels of wrath fitted for destruction he preprreth the vessels of mercy as the Apostle there expresseth but endureth the vessels of wrath while they fit themselves for ruine 4. Sin is the cause of punishment though Gods will is the cause why they are passed by they are not punished because not elected but because not obedient Wherefore doth a living man complain but for his sins Lam. 3. 39. t is here as it was in that case David gave order to Solomon that Joab and Shimeâ— should not dye in peace 1 King 2. Yet Davids order was no cause of Joabs death but his own treason nor of Shimeis death but his own flight God never damneth the creature or decreeth to damn it without respect of sin Gods Will is the cause of Preterition his Justice is the cause of Predamnation for damnation is an act of punitive Justice God is so just that he doth not condemn any but for sin so gracious that he doth not condemn every man that doth sin 5. The formal and proper end of God in Reprobation is not the eternal destruction of the creature but the discovery of his own Justice or glory promoted or shining forth in and by that destruction in Election God desireth and effecteth the salvation of a sinner in a subordination to his own glory but in Preterition God endureth a sinner with much long suffering till by his own destruction he bringeth to him the glory of his justice Ezek 23. 11. As I live saith the Lord I desire not the death of a sinner So Ezek. 18. 23. Have I any pleasure at all that the wicked should dye the meaning is God doth not will these things with such a will as is terminated in the destruction of the creature but onely ordereth them in a subornination to his own glory or in plainer terms God delighteth not in the destruction of a sinner as 't is the destruction of the creature but as it is the execution of Justice in the execution of a malefactor there is a difference between punishment and destruction his punishment is of the Judge his destruction is of himself so in this case Thy destruction is of thy self O Israel Hos 13. 9. 2. Concerning the second Objection whether it doth not infringe our comfort and discourage men from looking after their Salvation If I am elected I shall be saved if I am not Elected I shall be damned thus many men plead say they and how will you stir up the negligent and incourage the distressed supposing that doctrine which you have layd down I Answer this scruple is but affected not offered and therefore should be chidden and not Answered a questioning Gods secret will when we know his revealed Gods secret will hath relation to his own actions his revealed will to ours we must not look to Gods Will in the depths of his Counsel but his precepts not what God will do himself but what he will have us do God saith Beleeve in Christ and thou shalt be saved that 's our rule a Physitian offereth cure to all that will come 't were a madness to dispute away the opportunity and say I do not know whether he intendeth it to me if men were ready to perish in the deep waters and a Boat should be offered to carry to land as many as would come in it to be making scruples when we are ready to be drowned whether this help be intended to us yea or no were a very fond thing in such cases we would not wrangle but thankful take hold of what is offered 2. This Doctrine can be no ground of despair to any because reprobation is a sealed book no man for the present can know his reprobation nor is to beleeve himself to be a Reprobate but is called upon to use the means that he may be saved he is no Reprobate that falleth into sin but he that persevereth in sin unto the end therefore it is no good conclusion I am a sinner therefore I am a Reprobate 't is midnight therefore 't wil never be day this is a Book sealed with seven seals none but the Lamb can open it 3. The opposite opinion is encumbred with more difficulties and scruples what comfort can a man have in Vniversal Redemption a man cannot have solid comfort in that which is common to good and bad to those that shall be damned and those which shall be saved all comfort ariseth from a practical syllogism now make the practical syllogism according to the principles of Vniversal grace Christ dyed for all men I am a man therefore for me where humanity or being a man is made the ground of claim and interest and then unless with Puccius and Huberus we hold universal salvation as well as universal redemption the argument wil yield no comfort how can I according to that opinion comfort my self in the death of Christ when men maybe damned that have no interest in it 4. As to the other part of this Objection concerning the profit of this Doctrine and whether it doth not take off men from industry so some have thought But I Answer no For 1. God hath enjoyned the end and the means together Except ye abide in the Ship ye cannot be saved saith Paul to them that sayled with him a Decree was past for their safety that not a man of them should perish yet they must abide in the Ship God doth infallibly stir up the Elect to the use of means as well as bring to such an end 2. The right use of the Doctrine of reprobation is to put us upon examination or diligence upon examination whether we beleeve in Christ or have truly repented that we may make our calling and election pure 2 Pet. 1. 10. For by this means is the sealed Fountain broken open Or upon diligence in case you finde no fruits of Elective love pray read hear meditate wait work out your salvation c. 3. The Doctrine of Election is of great use in the spiritual life without it we cannot understand the freeness of Gods love which is the great means to quicken us to praise God and to beget love to God again for as fire kindleth fire so doth love beget love 't is Gods glory to be served out of love and free consent the devil ruleth his slaves by a servile awe well then if love set love a worke and the best sight of Gods love be in Gods Decree let them say if they dare that the Doctrine of Gods Decree is an unprofitable Doctrine again nothing taketh off carnal confidence and glorying in our selves more then Gods choise according to his own pleasure nothing is a greater support in afflictions especially in distresses of conscience In short nothing is such a firm bond of love between beleevers then the consideration that they are all predestinated from all
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