or blasteth such a confidence of ours as our affections were much set upon and in bitterness of heart speak unworthily of God and his dispensations see 2 Sam. 18 33. we hate going back a degree or two and count it miserable to be once happy c. but oh Christians remember when any thing is lost 't is a wonder all is not gone Job lost all and yet blessed God Job 1. 23. abstulit sed dedit He took but he gave first That we were once happy sheweth we have not always been miserable our Pilgrimage might have been wholly evil and uncomfortable shall we receive good and not evil at the hands of the Lord Job 2. there is much gone but somewhat left that little that is left is more then we have deserved many in the world would be glad of our Relicks hath he taken ought from us he might have taken more he taketh part that giveth all all is his own he reserved the property to himself as much right as we had to our comforts was long since forfeited If God hath lent us blessings and demand them again shall we grudge them to the right owner 't is needful now and then that God should take our comforts from us when we have gotten a carnal pillow under our heads we are apt to fall into a deep sleep and dream many a fond dream till God take it from under us he withdraweth comforts to see how we will take it and bear up upon our great and everlasting hopes Heb. 10. 33. Ye took joyfully the spoiling of your goods c. you will say that was by Martyrdom but your loss by an ordinary providence and will not you let God take us willingly as thieves and persecutors you have the same incouragements a beter and enduring substance Thirdly For what we affect We are wont to murmur at the smalness of our portion we have not so much as others our condition in the world is not so great so rich so honourable as theirs we have but a single but they a double a Benjamins portion Oh but consider this it meer murmuring God never undertook to maintain all his children at the same rate and we cannot expect so much variety of conditions is necessary for the preservation of the world levelling is not Gods dispensation some must be high and some low the wise preserver of all things distributeth his gifts variously wealth to one skill to another strength to a third one must reign another serve and all for the common good a piece of Arras is composed of several parcels we should all famish for company if all were of one sort who should endure the handy labours how low soever thou art thou art there where God hath set thee and there thou must tarry till the said invitation of providence call thee higher Look backward thou hast made some increase Jacob took notice that his was become two droves Gen. 32. 10. though when he first came into the Country he had nothing but his staff in his hand many of Gods children are not so high as thou art if you murmur what should others do that have less we cast our eyes forward on those before us and because we have not so much as they so good trading houses so well furnished such honour and esteem in the world all is as nothing h you do not look about you to the thousands that come short of you you say why should not we thrive as they be preferred as they Joseph knew why Benjamin had a larger mess though the rest at the Table did not so doth the Lord know why he goeth to one and not to another Secondly Let me shew you the hainousness of the sin by the causes of it 2. By the injustice of it 1. The causes of murmuring are many but all naught as 1. Pride and self-Self-love when men are conceited of themselves they storm that others are preferred before them a proud man must needs be discontented because he sets an high price upon himself and when others will not come up to his price he is troubled you will find such a proud thought rising in your heart that men of your worth are not taken notice of and yet they that deserve least complain and murmure most the best say I am not worthy real worth is humble the loaden boughs hang their heads the Nettle mounteth when the Violet lyeth shrouded under its leaves and is only found out by its own scent All Gods blessings are low to him that is high in his own eyes 2. Impatience We cannot endure the least inconvenience touchy nature would be at ease tumbling and wallowing in all kind of pleasure therefore as soon as we are touched in our skins we fall a murmuring Why is this evil befallen me and Why should I wait upon the Lord any longer An unsubjection of Will to God will inevitably put us upon repining 3. Presumption of merit where all is of free cost there is no complaining Men ascribe to themselves when they prescribe to God what he shall do for them or how bless them every thing is welcom where nothing is deserved if you keep a man of Almes you take it ill that he should not be pleased with his Diet when we look to desert we may wonder more at what we have then what we want God would do us no wrong if we were reduced to a less pittance if in a prison 't is a favour we are not in hell a Malefactor would be glad to commute his punishment a greater for a less death for exile exile for loss of estate and then the whole for a part Can a firebrand of hell murmure there is our desert but we think God is bound and that 't is a wrong that he taketh no more notice of us wherefore have we fasted c. Isa 58. I am not as other men c. Luke 18. 4. Carnal affection We are too ravenous and greedy upon outward things and therefore the disappointment breedeth the more vexation our desires and hopes of more destroy the memory and consideration of what we have God giveth sufficiently to satisfie our necessities and we seek to supply our lusts Lust is more given to murmuring then necessity Nature is contented with a little 't is soon satisfied but lust enlargeth the desire as hell 5. Vnbelief and Distrust Psal roâ— 24 25. They believed not his word but murmured in their tents Men quarrel with Gods providence because they do not believe his promises distrust will be sure to breed discontent 't is ill for the present and they cannot see how it will be better they could not believe that the wilderness was the way to Canaan that God can love one whom he corrects and therefore as soon as they feel the smart of the rod they give vent to their passions Secondly The injustice of it 't is injurious to God to others to our selves 1. 'T is injurious to God murmuring is a
1 John 4. 19. We love him because he loved us first Love is like an eccho it returneth what it receiveth 't is a reflex a reverberation or a casting back of Gods beam and flame upon himself The cold wall sendeth back no reflex of heat till the Sun shine upon it and warm it first so neither do we love God till the Soul be first filled with a sense of his Love And as rays in their relection are more faint and cold so our love to God is much weaker then Gods love to us Valdesso saith God loveth the lowest Saint more then the highest Angel loveth God Once more The more direct the stroke and beam is upon the wall or any other solid body the stronger always is the reflection so the more sense we have of the love of God the stronger is our love to him 2. The next Cause of Love is the grace of God there is not only an apprehension of Love but the force of the Spirit goeth along with it Our thoughts our discourses upon the love of God to us in Christ nay our sense and feeling of it is not enough to beget this grace in us Love is a pure flame that must be kindled from above as the Vestal fire by a Sun-beam 1 John 4. 7. Love is of God that is of a celestial or heavenly original There is in the Soul naturally an hatred of God and a proneness to mingle with present comforts which can only be cured by the Spirit of grace Our naked apprehensions will not break the force of natural enmity and 't is God that must circumcise and pare away the foreskin of the heart before we can love him Deut. 30. 6. There is a natural proneness to dote upon the creature and hate the Creator Base creatures neglect God and pollute themselves with one another and there is no help for it till the heart be over-powered by grace Thus for the Causes of Love The Object of Love is God himself not meerly as considered in himself for so he is terrible to the creature but as God in Christ for so he will be known and respected by us in the Gospel and so we have the highest engagement to love him not only upon the respects of Nature as our Creator but of Grace as our God and Father in Christ Now God is the supream Object of Love and other things are loved for Gods sake because of that of God which we find in them as his Word which is the Copy of his Holiness his engraven Image as the Coyn beareth the image of the Prince so 't is said Psal 119. 47. I will delight my self in thy Commandments which I have loved And then his Saints which are his living Image as children resemble their father so 't is said Psal 16. 3. To the Saints and to the excellent of the Earth in whom is my delight And then other men because of his Command 1 Pet. 1. 5. Add to brotherly-kindness love So his creatures because in them we enjoy God the effects of his Bounty But chiefly his Ordinances as they exhibit more of God then the creatures can So that Love respects God and other things for Gods sake Again In the Description I take notice of the essence or formal nature of it and call it the return of a gracious and holy affection to God Love is carryed out to its Object two ways by desire and delight Our necessity and need of God is the ground of desire and our propriety and interest is the ground of delight Desires are the feet of love by which it runneth after its Object and delight is the rest and contentment of the Soul in the enjoyment of it Because of our imperfect fruition in this life Love bewrayeth it self by desires mostly or pursuing after God See Psal 63. 8. My heart followeth hard after thee It noteth those sallies and earnest egressions of Soul after the Lord that we may have more communion and fellowship with him In short the radical if I may so speak and principal disposition of Love is a desire of Vnion for all other effects of love flow from it This is that makes the Soul to prize the Ordinances because God is to be enjoyed there and these are means of communion with him Psal 26. 8. I have loved the place where thine honour dwelleth This maketh sin terrible because it separateth from God Isai 59. 2. This maketh Heaven amiable the fairest part of our portion in Heaven is a closer and nearer communion with Christ Phil. 1. 23. This maketh the day of Judgment sweet for then we shall meet with our Beloved in the ayr 2 Tim. 4. 18. In short this maketh the Soul to take such contentment in thinking of God and speaking of God 't is the feast of the Soul My meditation of him shall be sweet Psal 104. 34. Their Souls cannot have a greater solace then to think what a God they have in Christ Having in some manner described the Love of God let me use some Arguments to press you to it First God hath commanded it The sum of the Law is Love When the Scribe came to Christ Mat. 22. 36. Master which is the great Commandment in the Law Jesus said unto him Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy might Mark this is the first and great Commandment to love God 'T is not a sour Command but sweet and profitable God might have burdened us with other manner of Precepts considering his absolute right to offer our children in sacrifice to mangle our flesh with whips and scourges but these are cruelties proper to the Devils worship The Lord is a gentle Master and only desireth the love of his servants we have cause to thank him for such a gracious Precept If he should require us not to love him this were Hell it self that is the Hell of Hell that they which are there do not love God 'T is our priviledg as much as our duty God loveth all his creatures but hath commanded none to love him again but man and Angels so that it is the great priviledg of the Saints to love God It had been a great favour if God had given us leave to love him as it would be a great favour if a King should give leave to one of his meanest Subjects to have the key of his privy Chamber to come to him and visit him and be familiar with him when he pleaseth how would this be talked of in the world yet this is not so wonderful since the King and the Peasant are both men in their natural being they are equal though in their civil distinction and condition of life there be a difference But what a favour is this that he who is the King of Kings and Lord of Lords doth not only permit his creature made by his own hands to come to him and love him and deal with him when
he pleaseth but hath expresly commanded it nay this is the great Commandment Certainly God is very desirous of our love when he layeth such an obligation upon us Was there ever such a Master that made this to be his servants chiefest duty that they should love him Again I observe in Gods Command that the Precept runneth thus Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might The Lord would not lose one grain of the creatures love Surely he valued it when he is so sollicitous about it If we should see a wise man careful to preserve the reliques of what we counted a neglected weed it would make us think there were somewhat in it We lavish away our love upon trifles and God prizeth every grain of it you see he speaketh as if he would not lose one dust of love all thy soul all thy heart and all thy might When he biddeth us love our neighbor he sets limits to it Thou shalt love thy neighbor as thy self but when he biddeth us love God he requireth all the heart The only measure is to love him without measure The next place that I shall take notice of where the Precept is recorded is Deut. 10. 12. And now Israel what doth the Lord require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord with all thy heart and with all thy soul God doth not require of us things without the sphere of duty that we should go into the depths of the Sea toss mountains in the ayr pluck the stars from Heaven c. these things lie out of the power of man He doth not require of us barbarous austerities to offer our first-born to lance our selves to mangle our flesh with whips and scourges He doth not require of us absolutely such things which some men can and ought to perform not such a measure of alms what then would become of the poor not such a degree of wisdom and learning what then would become of the simple and unlearned But O Israel what hath the Lord required of thee but that thou shouldst love the Lord thy God A duty to be performed by poor and rich learned and unlearned what ever their estate and condition be they may all love God There are many in Heaven that never were in a condition to give but to receive that were never learned and skilled in sciences but none that never loved God Secondly God hath deserved love Let us a little take notice of Gods love to us He beginneth and loveth us that we may love him again 1 John 4. 19. If God should hate us we were bound to love him because of his excellency and because of our duty and obligation as we are creatures how much more when God hath loved us and bestowed so many benefits upon us Love is an affection which God will have repayed in kind When he chideth us he doth not expect that we should chide him again when he judgeth us we must not judg him again in these things the creature is not to retaliate 'T is true we do it too often but still to our â—oss and blame But now when he loveth us he willeth us to love him again he loveth us for no other cause but that he may be loved Love must be payd in kind As water is cast into a Pump when the springs lie low to bring up more water so God sheddeth abroad his love into our hearts that our love may rise up to him again by way of gratitude and recompence Now in the Love of God we may take notice of the 1. Properties and of it 2. Effects of it First For the Properties of Gods Love consider 1. The Ancientness of it Psal 103. 17. From everlasting to everlasting c. With reverence we may speak ever since God was God he was our God You may track his Love from one Eternity to another Before the world was he loved us and when the world is no more he loveth us still His Love began in eternal purposes of Grace and it endeth in our eternal possession of Glory 'T is not a thing of yesterday he is our ancient Friend He loved us not only before we were lovely but before we were at all We adjourn and put off our love of God to old age and thrust it into a narrow corner When we have wasted and spent our strength in the world we dream of a devout retirement But the Lord thinketh he could never love us early enough From everlasting to everlasting c. We receive the fruits and effects of Love in time but all cometh out of Gods ancient and eternal Love this grace was provided for us before we were born Yea look upon Gods Love in time how merciful was God to us before we could shew the least sign of thankefulness to him He loved us a long time before ever we had a thought of him In infancy we could not so much as know that he loved us When we came to years of discretion we knew how to offend him before we knew how to love and serve him How many are there of whom it may be said God is not in all their thoughts and yet all this while God hath thoughts of peace and blessing towards them 2. Consider the Freeness of Gods Love The value of all benefits ariseth from the necessity of him that receiveth and the good-will of him that giveth God wanted not us our love is no benefit to him but we wanted him we are undone without him yet he hath more delight in pardoning then we in salvation and he is more ready to give then we to ask He often calleth upon us to call upon him as if he were afraid we would not ask or not enough or not soon enough or not often enough A man would think that our wants should be importunate enough to put us upon requests and that we needed not enforcements to prayer yet you see God doth not only prevent the request but make the prayer and stirreth us up to utter it But we are not only needy creatures but guilty creatures and that God should love us When we were in our blood and filthiness 't was a time of loves Ezek. 16. 7. This is the great Miracle of divine Love that a time of loathing is a time of loves And we will wonder at it more if we consider the active and endless hatred of his Holiness against sin and therefore why not against sinners The holiness of his Nature and Essence sets him against them and natural antipathies and aversations can never be reconciled as a Man can never be brought to delight in a Toad or a Lamb in a Wolf And consider again his infinite Wisdom We may love that which is not lovely because we are often blinded by inordinate affection but now Gods Love is not blind
should come out from his Fathers bosom and dye for us Therefore herein is love that is this is the highest expression of Gods Love to the creature not only that ever was but can be For in love only God acteth to the uttermost he never shewed so much of his Power and Wisdom but he can shew more of his Wrath but he can shew more but he hath no greater thing to give then himself then his Christ At what a dear rate hath the Lord bought our hearts He needed not he might have made nobler creatures then the present race of men and dealt with us as he did with the sinning Angels he would not enter into treaty with them but the execution was as quick as the sin so the Lord might utterly have cast us off and made a new race of men to glorifie his Grace leaving Adam to propagate the World to glorifie his Justice Or at least he might have redeemed us in another way for I suppose 't is a free dispensation opus liberi consilij But God so loved the world that he gave his only begotten Son He took this way that we might love Christ as well as beleeve in him God might have redeemed us so much in another way but he could not oblige us so much in another way He would not only satisfie his Justice but shew his Love 'T was the Lords design by his Love to deserve ours and so for ever to shame the creature if they should not now love him Oh think much of this glorious Instance the love of God in giving Christ and the love of Christ in giving himself When the Sea wrought and was tempestuous and Jonah saw the storm he said Cast me into the Sea and it shall be calm to you but the storm was raised for his own sake Now Christ when he saw the misery of mankind he said Let it come on me We raised the storm but Christ would be cast in to allay it If a Prince passing by an execution should take the Malefactors chains and suffer in his stead this would be a wonderful instance indeed Why Christ hath born our sorrows and carryed our griefs Isai 53. 4. the very same griefs that we should have suffered so far as his holy Person was capable of them his desertion was equivalent to our loss his agonies to our curse and punishment of sense and all this very willingly for the sake of sinners 'T is notable he doth with like indignation rebuke Peter disswading him from sufferings as he doth the Devil tempting him to Idolatry Get thee behind me Satan compare Mat. 16. 22. with Mat. 4. 10. He is well pleased with all his sorrows and sufferings so he may gain the Church and espouse her to himself in a firm League and Covenant Isai 53. 11. He shall see the travel of his Soul and be satisfied as if he said Welcome agonies welcome death welcome curse so poor Souls be saved As Jacob counted the days of his labour nothing so he might obtain Rachel and yet there is a vast difference between the love of Christ and the love of Jacob Rachel was lovely but we are vile and unworthy creatures and Christs love is infinite even beyond his sufferings and the outward expressions of it as the windows of the Temple were more large and open within then without Well then every one of Christs wounds is a mouth open to plead for love He made himself so vile that he might be more dear and precious to us Certainly if Love brought Christ out of Heaven to the Cross to the grave should it not carry us to Heaven to God to Christ who hath been thus gracious to us Thus God hath deserved our love The third and next Argument is God hath desired it What doth the Lord see in our hearts that he should desire them If a Prince should not only make love to a vile and abject creature but seek all means to gain her affection you would count her very froward and unthankeful to give him the denyal Christ doth not only oblige us but woo us If man were such as he should be he would not need enforcements because of the multitude of his obligations and if the Lord did deal with us as we deserve he would slight us and scorn us rather then woo us He doth not want lovers there are Angels enough in Heaven whose wills and affections cleave to him perfectly yea God doth not need the love of any creature all this wooing is for our sakes Wherein can frail men be beneficial to God What increase of happiness hath he if all men should love him 'T is his happiness to love himself and he would have us to share in this happiness therefore he threateneth and promiseth and beseecheth As one that would gladly open a door tryeth key after key till he hath tryed every key in the bunch so doth God try one method after another to work upon mans heart He threateneth eternal torments if we do not love him 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha The form of speech implyeth the most dreadful curse that may be 'T is not arbitrary whether you will love him or no you are either to love him or to perish eternally Among men if love doth not come kindly we neglect it that which is forced is nothing worth yet the Lord is so earnest after the love of the creature that he would have it by any means He promiseth We have not only mercies in hand but mercies in hope not only obligations but promises 'T is our duty to love God if there were no Heaven our obligations might suffice yet what great things hath God provided for them that love him 1 Cor. 2. 9. If a man should sell his love he cannot have a better Chapman then God who is most rich and most liberal If an earthly Potentate should promise to them that love him half his Kingdom he would find lovers enough God hath promised glory the Kingdom of Heaven and shall we not take him at his word The Lord will give a gift for a gift because he hath given us to love him therefore he will give us Heaven as the reward of love Who ever heard that an hungry man was hired to eat and rewarded for tasting dainty food or a thirsty man for drinking The Love of God is so excellent a priviledg that we should endure all torments to obtain it and yet God hath promised a reward yea he is pleased to bargain with us as if he were our equal and we were altogether free before the Contract Again He beseecheth We are cold and backward therefore he useth intreaty upon intreaty as if he were impatient of a denyal Out of what rock was man hewn God himself cometh a wooing and we have the face to give him a repulse and what doth he woo for but our hearts which are his already
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
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
his Rank and Ministry Note That sin is a bold contest or a daring of God Every sin is an affront to the Law that forbiddeth it 2 Sam. 12. 9. Wherefore hast thou sinned in â—espising the Commandment a sinner doth in effect say What care I for the Commandment I will go on for all that but a godly man feareth the Commandment Prov. 13. 13. If a Law of God standeth in his way he durst not go forward he feareth more to break a Law then to meet with the Devil in all his ruff or any opposition from the world this is a holy timerousness whereas on the contrary no such boldness as in sinning 't is not onely a despising of the Law but a contest with God himself 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he will you enter into the lists with God as if you could make your part good against him Ezekiel 22. 14. He that sins against light and conscience he biddeth open defyance to the Majesty of God and his lust and Gods will do contend for the mastery Let this make us afraid of sin 't is a daring attempt of the Creature against his Maker a challenging of God to the Combate well might the Apostle say that the carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity against God Rom. 8. 7. Therefore when you are tempted consider What am I now a doing Shall I challenge the Combat of my Maker Draw Omnipotency about my ears An Angel durst not How can I do this wickedness and sin against God Gen. 39 9. Again It informeth us what is the proper remedy against sin an holy awe and fear therefore the first and chiefest point of true wisedom is made to be the fear of God Prov. 9. 10 so Prov 14. 21. this keepeth the soul from daring Jobs esâ—hewing evil is ascribed to his fearing God Job 1. 1. There are two Grounds of this fear Gods Power and Goodness 1. Gods Power Shall we contend with Him who can command Legions surely he will always overcome â—hen he judgeth Rom. 3. 4. and have the best of it at last and so this sin will be my ruin there is a difference between striving with him in a sinfull and wrestling with him in a gracious way there God will be overcome by his own strength Command ye me c. Isaiah 45. 11. but when you have the confidence to contest with him in a sinfull way what will become of you Psalm 76. 7. Thou even thou art to be feared and who can stand in thy wrath when thou art angry Man may make his part good against man but who can cope with the Lord himself 2. Gods Love and Mercy That should beget a fear or an unwillingness to displease God Hosea 3. 5. They shall fear the Lord and his goodness not only abstain from sin as a Dogg from the bait for fear of a Cudgel out of bondage or servile fear but out of an holy childlike affection to God and so do not only forbear sin but abhor it 't is base and servile when we are moved with no other respects but our own danger there is an holy fear which ariseth from grace and partly of nature an Arch-Angel durst not that is the holiness of his Nature would not permit him there is an holy reverend fear by which we fear to offend our good God as the greatest evil in the world and it ariseth partly from the new Nature and partly from thankfulness to God because of his Mercy in Jesus Christ I have done with this Note when I have told you That boldness in sinning resembleth the Devil but an holy fear resembleth Michael 't is Devil like to adventure upon sin without fear and shame Satan had the impudency to seek to defeat the Lords purpose of burying the body of Moses but the good Angel in opposing him durst not bring a railing accusation Certainly They that fear neither God nor man Luke 18. 7. have out-grown the heart of a man and are next to the Devils many account it a praise to themselves when they are bold to ingage in vilanous actions and attempts Oh to be presumptious and self-willed is the worst Character that can be given to a man a stubborn boldness argueth a seared conscience Once more from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He durst not That the Angels are of a most holy Nature which will not permit them to sin Therefore they are called holy Angels Mat. 25. 31. and the Devils unclean spirits In their Apparitions they usually came in a Garb that represented their innocency as at Christs Sepulchre there were two Angels in white the one at head the othâ—r at feet where Jesus had lain Mat 28. 4. so to Daniel Dan 10. 5. one appeared having his loins girt with fine Gold of Vphaz with long white Robes Gold to shew his Majesty in white Robes as an Emblem of purity and holiness see Acts 10. 2. Now this holiness they have partly by the gift of God in their Creation God made them so at the first which may beget an hope in us men the same God must sanctifie us that made the holy Angels surely he can wash us though never so filthy and make us whiter then snow Psalm 51. 7. Partly by the merit of Christ which reached to things in Heaven as well as in earth Col. 1. 20 Eph. 1. 10. if those places be not cogent but be thought to intend the glorified Saints yet because they are called Elect Angels 1 Tim. 5. 21. And all election is carryed on in and by Christ Eph. 1. 4. It seemeth probable at least that they have benefit by him yea Heb 12 22 23. they are made a part of that general Assembly of which Christ is the Head and so by consequence they are members of the redeemed society which should incourage us the more to come to Christ Angels have much of their whiteness from being washed in Christs blood they are preserved in Jesus Christ as well as we and have their confirmation from him or else they had faln with the other Apostate Spirits Again This Holiness is the more increased and augmented 1. By their constant Communion with God for their always beholding his Face must needs beget the more holy awe and reverence Michael durst not c. 'T is a great advantage to holiness to set God before our eyes and to foresee him in all our ways Psalm 18. 23. I was upright before thee that is the thought of his being before God made him more sincere He that doth evil hath not seen God in the third Epistle of John vers 11. that is hath no acquaintance with him the good Angels being so neer the chiefest good are at the greater distance from evil 2. By their continual obedience They do his Commandments hearkening to the voice of his word Psalm 103. 20. exercise perfecteth and strengthneth every habit the Angels the more they do the will
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
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
with them Christ is called the Prince of Peace Isai 9. 6. but 't is to those that submit to his Government to his Subjects he saith Take my yoke upon you and ye shall find rest Mat. 11. 29. We are not in a capacity to receive this Blessing till we take an oath of allegiance to Christ and continue in obedience to him 2. The next Note is delight in communion with God Job 22. Acquaint thy self with him and be at peace A man that is at peace with God will be often in his company Bondage and servile awe keepeth us out of Gods presence We cannot come to him because we cannot come in peace A man never delighteth in duties of commerce with God when either he hath a false peace or no peace Duties disturb a false peace and when we are raw and sour we are unfit for work When a Peace is concluded between Nations that were before at War Trading is revived so will it be between God and you commerce will be revived and you will be trading into Heaven that you may bring avvay rich treasures of grace and comfort It presseth us to make peace vvith God by Christ We speak to tvvo sorts the careless and the distressed 1. To the careless Consider you are born enemies to God They that loved him from their cradle upvvard never loved him You must make peace vvith God for you cannot maintain war against him Are you stronger then he What vvill you arm lusts against Angels And do you knovv the terror of his wrath one spark of it is enough to drink up all your blood and spirits Job 6. 4. The present life is but a vapor soon gone If God be angry he can arm the least creature to kill you The vvhole Creation taketh part vvith God Adrian vvas strangled with a Gnat. But death vvill not end your sorrovvs none can punish their enemies as God can he can ruine your body and soul for ever and for ever Hovv vvill you screech and howl like Dragons But your torments are vvithout end and vvithout ease Be vvise then and do not sleep vvhen your damnation sleepeth not novv is the time to make your peace vvith God Ah that you knew in this your day the things that belong to your peace Luk. 19. 41. Peace must be had novv or else it can never be had hereafter the day of patience vvill not alvvays last therefore let us get into the Ark before the Flood cometh T is a dreadful thing to be under the Wrath of God and you knovv not hovv soon it vvill light our care should be to be found of him in peace 2 Pet. 3. 14. Christ is novv a Saviour then a Judg You vvill yell and howl for mercy vvhen 't is too late 2. I am to speak to distressed Consciences Lift up your heads God offereth you peace he sent Angels from Heaven to proclaim it Luke 2. 14. The ground of the offer is good-will and the end of the offer is only his own glory God hath no other reasons to move him to it but his own good-will and no other aim then to glorifie his grace see Ephes 1. 6. and therefore take hold of his Covenant of Peace as 't is called Isai 54. 10. He is content we shall have peace upon these terms and peace assured us by Covenant Certainly 't is not a duty to doubt nor a thing acceptable to God that we should always be upon terms of perplexity and keep Conscience raw with a sense of wrath and sin Wherefore did Christ bear the chastisement of our Peace God is more pleased with a chearful confidence then a servile spirit full of bondage and fear 'T is Caution If Peace be a priviledg of the Gospel let us take care that we settle upon a right Peace lest we mistake a Judgment for a Blessing 'T is the greatest Judgment that can be to be given up to our own secure presumptions and to be lulled asleep with a false peace When the pulse doth not beat the body is in a dangerous estate so when Conscience is benummed and suiteth not 't is very sad The Grounds of a false and carnal Peace are 1. Ignorance of our condition Many go hoodwink'd to Hell a little light breaking in would trouble all Rom. 7. 9. Sluttish corners are not seen in the dark Things are naught that cannot brook a tryal So you may know that 't is very bad with men when they will not come to the light John 3. 20. or cannot endure to be alone lest Conscience should return up it self and they be forced to look inward their confidence is supported by meer ignorance 2. Sensuality Some mens lives are nothing else but a diversion from one pleasure to another that they may put off that which they cannot put away there is bondage in their Consciences and they are loth to take notice of it Amos 6. 3. They drink wine in bowls and put far away the evil day This is to quench the spirit without a metaphor All their pleasures are but stoln waters and bread eaten in secret frisks of mirth when they can get Conscience asleep Caâ—ns heart was a trouble to him therefore he falleth a building of Cities Saul to cure the evil spirit ran to his Musick and so usually men choak Conscience either with business or pleasures 3. From formality and slightness in the spiritual life First Either they do not seriously perform duty that will make men see what carnal unsavory sapless spirits they have He that never stirreth doth not feel the lameness of his joynts Formal duties make men the more secure as the Pharisee thought himself in a good case because c. Luke 18. 11. but spiritual duties search us to the purpose as new wine doth old bottles Or else secondly They do not exasperate their lusts and seriously resist sin Tumult is made by opposition When a man yeildeth to Satan no wonder that Satan lets him alone Luke 11. 21. The goods are in peace because the Devils possession is not disturbed he rageth most when his Kingdom is tottering Rev. 12. 12. Please the worst natures and they will not trouble you There is no tempest where wind and tyde go together You let Satan alone and he lets you alone this is a peace that will end in trouble I now come to speak of the third thing prayed for and that is Love which being taken here not for Gods love to us but our love to God may be thus defined 'T is a gracious and holy affection which the Soul upon the apprehension of Gods love in Christ returneth back to God again by his own grace The Grounds and Causes of it are two the one worketh by way of argument and swasion the other by way of efficacy and power 1. It ariseth from the sense and apprehensions of Gods love in Christ Love is like a Diamond that is not wrought upon but by its own dust
and overcome with the vehemency of any passion as mans is this maketh the wonder there is no blindness and passion in him that loveth and yet the thing that is loved is vile and uncomely 3. The frequency of the expressions of his Love It would weary the arm of an Angel to write down Gods repeated Acts of Grace Rom. 5. 17. The free gift is of many offences unto Justification We carry loads of experiences with us to Heaven Gods Book of Remembrance is written within and without This will be our wonder and amazement at the last day to see such huge sums cancelled with Christs blood Every day pardoning mercy is put in Our past lives are but a constant experience of our sinning and Gods pardoning We are weary of every thing but sin we are never weary of that because 't is natural to us The very refreshments of life by continuance grow burdensom Meat drink musick sleep the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures Man is a restless creature and loveth shift and change But now vve are never weary of sin we have it from the womb and we keep it to the grave and yet all this while we subsist upon God we subsist upon him every moment We have life and breath and hourly maintenance from him whom we thus grieve and offend Dependance should beget observance but in us 't is otherwise As a dunghill sendeth out vapors to obscure the Sun that shineth upon it so do we dishonour the God of our mercies and grieve him day by day How long hath God been multiplying pardons and yet Free-grace is not tyred and grown weary 4. Consider the variety of the expressions of his Love We have all kind of mercies we eat mercy we wear mercy we are encompassed with mercy as with a shield The Apostle saith 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness that is as I would interpret all things that are necessary to life natural to life spiritual to maintain grace here and to bring us to glory hereafter He that hath an interest in Christ his portion is not straitened he hath a right to all things and a possession of as much as Providence judgeth needful therein we must not be our own carvers A man of mortified affections thinketh he hath provision enough if he hath things necessary to life and godliness and will you not love God for all this Certainly we do not want obligations but we want affections Look as too much wood puts out the fire and causeth smoak so the multitude and dayly experience of Gods mercies lesseneth the esteem of them We have but too many mercies and that maketh us unkind and neglectful of God What shall I tell you of Sabbaths Ordinances food rayment If a man would be but his own remembrancer and now and then come to an account with God he would cry out Oh the multitude of thy thoughts to us-ward how great is the sum of them Psal 139. Or if a man would but keep a journal of his own life what a vast volume would his private experiences make how would he find mercy and himself still growing up together Shall I shew you a little what a multitude of mercies there are I will not speak of the higher and choycer mercies such as concern the soul but of such as concern the body What a deal of provision is there for the comfort and welfare of the body I instance in these mercies partly because they are so common that they are scarce noted partly because carnal men prize the body most they prefer it above the Soul now the Lord would leave them without excuse they that love the body shall not want arguments to urge them to love God since he hath bestowed so much of his love and care upon the body to gratifie all the senses not only for necessity but delight There is light for the eye the poorest man hath glorious lamps to light him to his labours For the taste such variety of refreshments of a different sap and savour For the smell delicious infusions into the ayr from flowers and gums and aromatick plants For the ears musick from birds and men and all this to make our pilgrimage comfortable and our hearts better How many creatures hath the Lord given us to help to bear burdens how many things for meat and medicine If man had not been created last after the World was setled and furnished vve should have seen the vvant of many things vvhich vve novv enjoy and do not value First God provided our house and then furnished our table and vvhen all vvas ready then man is brought in as the Lord of all We are not affected vvith these mercies Hovv can vve sin against God that can look no where but vve see arguments and reasons to love him As Christ said Many good works have I done amongst you for which of these do you stone me So may the Lord plead I have done many things for you you cannot open your eyes but you see love you cannot vvalk abroad but you smell love and hear love c. for vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall only instance in those three great Effects Creation Preservation and Redemption Certainly that must needs be a great benefit out of which there flies not only sparks but brands and so that Love which can produce such fruits and effects must needs be exceeding great 1. Creation This deserveth love from the creature The fruit of the Vineyard belongeth to him that planted it and whom should we love but him that gave us the power to love All that thou hast all that thou canst see that thou canst touch is his gift and the work of his hands He gave thee the essence not of a tree a bird a beast but of a man capable of reason fit for happiness God made other creatures by a word of Command and man by Councel 't was not Be thou but Let us make man to shew that the whole Trinity assisted and joyned in consultation He made other creatures for his glory but not for his love and service God is glorified in them passively as they give us occasion to glorifie God the creatures are the harp but man maketh the musick All thy works praise thee and thy Saints bless thee Psal 145. 10. How many steps may a Christian ascend in his praise and thanksgiving We might have been stones without sense beasts and without reason born infidels and without faith We might have continued sinners and without grace all these are so many steps of mercy But Creation is that we are now to speak of and truly it deserveth a remembrance especially in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
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
worship to our selves 3. Take heed of letting love degenerate into compliance there is the Bond of the Spirit and there is an unequal yoke there are Wards of love and the Chain of Antichristian interests and you must be careful to make distinction Isa 54. 15. They shall gather together but not by me There are evil mixtures and confederacies that are not of God which you must beware of lest by joyning with men you break with God and turn love into compliance The Image was crumbled to pieces where the toes were mixt of iron and clay Dan. 2. Love may forbear the profession of some truths there is an having faith to our selves but must not yeeld to error 4. There are some so vile that they will scarce come within the circuit of our Christian respect such as are the open Enemies of Christ and hold things destructive to the foundation of Religion John 2. Ep. 10. If any one bring not this Doctrine bid him not God-speed Vile wretches must know the ill sense the Church hath of their practises Elisha would not have looked upon Joram had it not been for Jehosaphat 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ or run into damnable errors 't is a compliance to shew them any countenance Thus for the compellation 2. The next circumstance in the occasion is at stification of the greatness of his love and care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I gave all diligence he speaketh as if it were his whole care and thought to be helpful to their faith and therefore did watch every occasion He addeth to write to you that 's a further testimony of his love that he would think of them absent to write when he could not speak to them So that here are two things 1. The greatness of his love 2. The way of expressing it by writing From the first I gave all diligence observe That offices of love are most commendable when they are dispensed with care and diligence 'T is not enough to do good but we must do good with labour and care and diligence See Tit. 3. 14. Let ours also learn to maintain good works in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch our good works hunt out occaons So Heb. 10. 24. Consider one another to provoke to love and good works 'T is not enough to admonish one another but we must consider study one anothers tempers that we may be most useful in a â—â—â— of spiritual communion So Rom. 12. 17. providing for â—â—ings 〈…〉 in the sight of God â—nâ— men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catering contriving as carnal men do for their lusts Rom. 13 14. So for Ministers 't is not enough for them to press that wherein they are most versed or what cometh next to hand but to study what will most conduce to the ends of their Ministerie with such a People study to approve thy self a good workman c. Well then try your Christian respects by it the Spirit is most pure not only when you do good but when you do it with care and diligence wicked men may stumble upon good but they do not study to do good common Spirits are moved to pray but they do not watch unto prayer Eph. 6. 17. that is make it their care to keep their hearts in order and expresly to suit their prayer to their present necessities many may do that which is useful to the Church but they do not watch opportunities and make it their design to be serviceable Again let no care be grievous to you so you may do good I am willing to spend my self and to be spent for you 2 Cor 12. 15. We cannot be wasted in a better imployment so we shine no matter though we burn down to the Socket or like Silk-worms die in our work Phil. 2. 17. If I be offered upon the Sacrifice of your Faith I rejoyce with you c. The greatest pains and care even to a maceration of our selves should not be unpleasing to a gracious heart certainly this is an expression will shame us I gave all diligence he sought all opportunities when we will not take them Love will put us upon searching out and devising wayes of doing good 2. This love he would express by writing when he could not come to them Holy men take all opportunities to do good present or absent they are still mindful of the Saints and write when they cannot speak As Ambrose alludeth to Zecharias writing when he was stricken dumb A man would think that absence were a fair excuse a writ of ease served upon us by Providence yet godly men cannot be so satisfied but all helps to promote the common benefits a willing mind will never want an opportunity and they that have an heart will be sure to find an occasion they give all diligence to promote others welfare and therefore use all means take all occasions Which sheweth first how far they are from this temper that do nothing but by constraint A ready mind is a special qualification in an Elder 1 Pet. 5. 2. and a sure note of our reward 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls every thing is done grudgingly 'T is Pauls advice Be instent in season and out of season 2 Tim. 4. 2. not only at such seasons as are fairly offered but where corruption and laziness would plead an excuse Christ discoursed with the woman at the Well when weary John 4. We have but a little while to live in the world and we know not how soon we may be taken off from our usefulness that was Peters motive to write 2 Pet. 1. 12 13. 2. This sheweth their sottishness that are not careful to redeem opportunities for themselves Jude is studying which way to promote the salvation of others and many do not look to the state and welfare of their own souls Again observe That uniting is a great help to promote the common Salvation By this means we speak to the absent to posterity and by this means are the Oracles of God preserved in publick Records which otherwise were in danger of being corrupted if stil left to the uncertainty of verbal tradition By this means are errours more publickly confuted a testimony against them transmitted to future ages Speech is more transient but writing remaineth so Christ telleth the Apostles that they should bring forth fruit and their fruit should remain John 15. 16. Apostolical Doctrine being committed to writing remaineth as a constant rule of faith and manners and by the publick Explications of the Church left upon record we come to understand the Dispensations of God to every age what measures of light they enjoyed how the truths of God were opposed how vindicated Finally by writing the streams of salvation are conveyed into every family as a common fountain by so many pipes and conveyances
doth not exclude the ordinary natural means Marriage is necessary for the propagation of mankind though the rational Soul is from God yea more care is had of women with child then of brute beasts because the fruit of the womb is the immediate work and blessing of the Lord so faith is of Gods planting and therefore we should be the more careful in the use of means 2. This faith is said to be once given This will also hold concerning grace for Where 't is once planted it cannot be totally and finally destroyed rather 't is continually supplyed by the care and faithfulness of God see 1 Cor. 1. 8. and 1 Thes 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance Heb. 6. 6. 2 Pet. 2. 21. Well then here is Comfort to the people of God that find so many lusts and so many temptations they think they shall never hold out faith is but once given where 't is really given there needeth not a second gift Again here is Caution Faith is a precious Jewel if once lost wilfully after the knowledg of the truth 't is not easily regained 3. Consider the persons to whom 't is given * 't is not given to every one for all men have not faith and the Gospel is hidden to those that are lost but 't is given to the Saints to those who were chosen that they might be Saints which sheweth 1. The excellency of Faith 't is a privilegiate and peculiar mercy 2. That Beleevers are Saints Faith giveth an interest in Christ and therefore they must needs be holy His Blood cleanseth 1 Joh. 1. 7. His Spirit sanctifieth 1 Cor. 6. 11. Again Faith it self hath a cleansing purisying virtue Hearts purified by faith Acts 15. 9. Faith applyeth the Blood of Christ and the hand of the Laundress is as necessary to cleanse the clothes as the soap wherewith they are cleansed Faith waiteth for the Spirit it argueth from the love of God Faith and sin are like the poyson and the antidote always working one upon another till faith hath gotten the mastery Well then Is your faith sanctifying Strong perswasions of an interest in grace and a loose life will not suit we are not perfectly clean and holy but there will be strong desires and earnest groans after more holiness as Psal 51. 10. and Rom. 7. 24. Who shall deliver me c. that is Oh that I were questions are put for wishes so Psal 119. 5. Oh that my ways were directed to keep thy Statutes Yea there will be not only groans under but struglings against sin A child of God may fall into sin but he cannot rest in it and lie down with ease as mud may be cast into a pure fountain or stirred up in it but the fountain never ceaseth till it work it self clean again Peter and David stepped aside but they could find no peace till they were reconciled to God I will return to my first husband then it was better then it is now Hosea 2. Again you may know it by the drift and disposition of the heart Which way lieth the bent of your spirits and what are your constant motions and operations A man that is travelling another way may now and then look back How is your heart inclined Psal 119. 112. I have inclined my heart to perform thy Statutes always unto the end Is there a constant inclination towards God 1 Chron. 22. 19. Now set your hearts to seek the Lord Is the heart set what is your constant course and walk Rom. 8. 1. But so much for this Digression occasioned by the suitaableness of words to the grace of faith Let us now come to the other acception which is more proper in this place namely as faith is put for the doctrine of faith now this was 1. Delivered 2. Once delivered 3. To the Saints 1. Delivered not invented 't is not the fruit of fancy or humane devising but hath its original from God 't was delivered by him to holy men chosen for that purpose and by them delivered by word of mouth to the men of that age wherein they lived and by writing for the use of after ages and delivered to be kept 't is a sacred Depositum which God hath put into the hands of the Church Keep that which is committed to thy trust 1 Tim. 6. 20. and to them were committed the Oracles of God Rom. 3. 2. I shall observe 1. The Mercy of God in delivering this Faith or Rule of Salvation 2. The Duty of the Church concerning it 1. The Mercy of God in delivering this faith to chosen men that by their means the world might come to the knowledge of it The doctrine of Salvation first came out from God and then was conveyed to us by the hands of holy men we are not sensible enough of the priviledg Psal 147. 19 20. He sheweth his Word unto Jacob his Statutes and Judgmeâ—ts unto Israel he hath not dealt so with any Nation c. 'T is not a common mercy for many Nations want it nor no casual thing in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost but also their journeys the Gospel came not to them by chance but as a special gift from Heaven But that we may be more sensible of the Priviledg I shall shew you 1. The Benefit of the Word By it Gods heart is opened to us and our own hearts to our selves by it we are acquainted with the way of Salvaâ—ioâ— and come to understand the courses of the Lords Justice and Mercy and in what manner he will govern and rule the World which are altogether unknown to them that have not such a Revelation delivered to them We should never have known the cause of our misery our fall in Adam nor the means of our Recovery Redemption by Jesus Christ if they had not been delivered to us in this doctrine and rule of faith we should never have known how to worship God or enjoy God If carnal men should have a liberty to let Nature work and set down a Divinity of their own what a goodly Religion should we have in the World a very comely Chymaera no doubt For practicals it would be large enough I am sure for natural conscience hateth fetters and restraints in doctrinals it would be absurd enough Man can never take a right draught and image of God Who can empty an Ocean with a Cocklesh ll And since the Fall we are grown quite brutish our conceits are not so monstrous in any thing as in the Worship of God The Pagan Philosophers that were most profound in the researches and enquiries of Reason they sate abrood and thought of hatching an excellent Religion but what was the issue Professing themselves to be wise they became fools Rom. 1. 22. All that they produced was fables and high strains
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
maker of all things without himself And to these four Notions or principles are suited the four preceps of the first Table in the first we have Gods unity in the second Gods Invisible Nature and therefore Images are forebidden upon that ground Deut. 4. 12. In the third the knowledge of humane affairs even of mens thoughts and that 's the foundation of an oath for the third Commandment doth principally forbid perjury and in an Oath God is invoked as a witness chiefly of the heart in which his Omnisciency is acknowledged and appealed to as a Judge and Avenger in which his Justice and Power is acknowledged the next principle that God is Creator and Governour of all things is established by the forth Commandment for the Sabath at first was instituted for that purpose to keep up the memorial of the Creation in the world Now out of these speculaâ—ive notions practicals flow of their own accord c. that God is alone to be worshiped obeyed honoured trusted and as far as we set up other confidences or are ignorant of his excellency or deny God his worship and service or serve him after an unworthy manner superstitiously carelesly hypocritically or have gross opinions of his Essence or exclude the dominion of his Providence or cease to invocate his name so far we are guilty of ungodlyness More Distinctly and closely yet let me note that God is to be acknowledged as 1. The first cause 2. The chiefest good 3. As the supream Truth and Authority 4. As the last end God is to be honoured as the first cause that giveth being to all things and hath his being from none and so if we do not trust in him or can trust any creature rather then God our Estates rather then God or do not observe him in his Providence the effects of his Mercy Justice and Power or do not acknowledge his Dominion in all events and sanctifie the things which we use by asking his leave and blessing in prayer we are guilty of ungodlyness Again God is to be acknowledged as the chiefest good and therefore if we do not know him often think of him delight in communion with him fear to offend him care to please him this neglect and contempt of God is ungodgodlyness Again God is to be acknowledged as the Supream truth and Authority and therefore if we are not moved with his promises threats Counsels as the Gentiles were moved with the Oracles of their Gods as Gods people of old when that dispensation was in use with a voyce from Heaven and do not submit to him reverence him in Worship subject our hearts and lives to his Lawes 't is ungodliness once more God is the last end and therefore if in all acts Spiritual Moral Natural even those of the lightest consequence we do not ayme at Gods glory Still 't is ungodliness In this Method I shall endeavour to open this argument And 1. Let us consider God as the first cause and under that consideration 1. Ignorance is a branch of ungodliness I name it first because 't is the cause of all disorder in worship or conversation the Apostle saith 3. Epist John 11. He that doth evil hath not seen God right thoughts of God are the fuel which maintaineth the fire of Religion which otherwise would soon decay and be extinguished now generally people are ignorant of God they know him as men born blind do fire they can tell there is such a thing as fire because it warmeth them but what it is they cannot tell So the whole world and conscience proclaimeth there is a God the blindest man may see that but they know little or nothing of his Essence as he hath revealed himself in his word The Athenians had an Altar and the Inscription was to the unknown God and so do most Christians go on in a track of customary worship and so worship an Idol rather then God so Christ telleth the Samaritans John 4. 22. Ye worship ye know not what 'T is usual with men in a dark and blind superstition to conform to the worship of their place not considering why or whom it is they worship gross ignorance is a signe of no grace for God hath no childe so little but he knoweth his Father Jer. 31. 34. They shall all know me from the last to the greatest some have better education then others greater helps and advantages of parts and Instruction but they all have a necessary knowledge of God Again gross ignorance is a pledge of future judgement 2 Thes 1. 7. God will come in flaming fire to render vengeance on them that know not God and obey not the Gospel many poor ignorant creatures are harmless they do no wrong Oh but they know not God and that 's wrong enough God will avenge it to be ignorant of God that made them is a matter of sadder consequence then you are aware by those that know not God in this place is meant Pagans for 't is contradistinct to those that obey noâ— the Gospel but if there be vengeance for Pagans who have no other Apostles sent to them but those natural Apostles of Sun Moon and Stars and have no other Books wherein to study God but Showrs of raine and fruitful seasons if there be vengeance for them because they did not see and own a first cause what is there for those that shut their eyes against the light of the Gospel surely to be ignorant now is a greater sin then we think of 2. When we do not depend upon him 't is ungodlyness trust and dependance is the ground of all commerce between us and God and the greatest homage and respect which we yield to the Creator and first cause now when men trust any creature rather then God their estates rather then God they rob him of his peculiar Honour That there is such a sin appeareth by that Job 31. 34. If I had made gold my hope or said to the fine gold thou art my confidence If I rejoyced because my wealth is great and my hand had gotten much c. Job to vindicate himself from Hypocricie reckoneth up the usual sins of Hypocrites amongst the rest this is one to make gold our confidence men are apt to think it the staff of their lives and the stay of their posterity and so their trust being intercepted their hearts are diverted from God 't is an usual sin though little thought of the great danger of riches is by trusting in them Mark 10. 23 24. When men are intrenched within an estate they think they are safe secured against what ever shall happen and so God is layd aside let a man be intrenched within a promise and yet he is full of fears and doubts but wealth breedeth security therefore coveteousness is called Idolatry Eph. 5. 3. and the covetous man an Idolater Col. 3. 5. not so much because of his love of money as his trust in money the glutton loveth his belly
thoughts 2. If we doe not delight in communion with him we doe not honour him as the chiefest good Friends love to be often in one anothers company and certainly 't is good to draw nigh to God to preserve an acquaintance between him and us he hath appointed his Ordinances the Word and Prayer which are as it were a Dialogue and interchangeable discourse between God and the Creature in the Word he speaketh to us and in Prayer we speak unto him he conveigheth his mind in the Word and we ask his grace in Prayer in Prayer we make the request and in the Word we have Gods Answer Well then when men neglect publick or private Prayer or opportunities of hearing they are guilty of ungodlyness so far they break off communion with God especially if they neglect Prayer which is a duty to be done at all times a sweet diversion which the soul enjoyeth with God in private a duty which answereth to the daily sacrifice therefore the neglect of Prayer is made to be a branch of Atheism Psal 14. 3 4 verses When men are loth to come into Gods presence out of a love to ease and carnal pleasures and care not if God and they grow strange or seldom hear from one another 't is a great evill our comfort and peace dependeth much upon frequent accesse to God so when family worship when that 's neglected God is not honoured as the chiefest goâ—d the heathens are described to be the families that call not on Gods Name Jer. 10. 25. In many places from one end of the week to the other there is no Prayer and Worship in the Family and so the house which should be a Church is made a Stye not a swine about their houses but is attended morning and evening and yet they can finde no time for the solemn invocation of the Name of God what are they better than Heathens 3. If we doe not fear to offend him God will be served with every affection Love is of use in the spiritual life and so is fear 2 Cor. 7. 1. Perfecting holinesse in the fear of God Love sweetneth duties and Fear maketh us watchful against sin Love is the doing Grace and Fear is the conserving Grace We have cause to walk in Gods wayes because we are alwaies under his eye Love is necessary that we may keep God alwaies in our hearts and Fear that we may keep him alwaies in our eye both of them are of great use but Fear we now speak of which is the true internal root of all obedience and worship Eccl. 12. 13. when there is such a setled disposition of heart as that we dare not grieve him nor affront him to his face as Ahasuerus said Will he force the Queen before my face God is much honoured but now when we are secure and careless and forget God and can sin freely in thought and fouly in act without remorse 't is ungodlinesse Fear is a Grace of continual use we cannot be alwaies praising God worshiping God and employed in acts of special communion with him yet we must be alwaies fearing God be thou in the fear of God all the day long Prov. 23. 17. and elswhere Blessed is he that feareth alwaies Prov. 28. 14. A man hath done with his devotion in the morning but he hath done with God we should think of him and remember that his eye is upon us all the day long we must rise in the fear of God walk in the fear of God trade eat drink in the fear of God Some Graces are as the Lungs never out of use and exercise More especially must fear be active when temptations and corruptions arise we must argue as Joseph Gen. 39. 9. 4. If we doe not care to please him An ungodly man thinketh of nothing lesse than pleasing God he neither careth to know his waies nor to walk in them they are willingly ignorant 2 Pet. 3. 5. They doe not search that they may not practice and so erre not in mind but heart We desire not the knowledge of thy wayes Job 21. 14. They have not a minde to know that which they have not a mind to doe as those that would sleep shut the Curtains to keep out the light A godly man is alwaies approving what is the will of God Rom. 12. 2. Ephes 5. 10. 17. he practiseth what he knoweth and is still searching that he may know more as willing alwaies to be more usefull for God What have I to doe more Thirdly God will be acknowledged as the supream Truth and Authority and then if we are not moved with Promises Threats Counsels as with the words of the great God if we doe not yeeld him reverence in his worship and subject our hearts and lives to his Laws 't is ungodlinesse 1. We must receive the counsels of his Word with all regard and reverence for that is to receive it as the Word of God 2 Thes 2. 10. Heathens received the Oracles of their Gods and were much moved we can drowsily hear of the great things of salvation of heaven and the death of Christ and the Covenant of Grace c. and are not moved no more moved than with a Fable or Dream If a man should make another an offer of a thousand pound for a trifle and he should accept it you would not say 't was because he prized the trifle more that 's improbable but because he did not beleeve the offer So when God offereth heaven upon such terms as he doth we do not honour him as the eternal truth but count him a lyar 1 Joh. 5. 10. or else we would not neglect the offer 2. We must yeeld him reverence in his worship God is said Psal 68. to be terrible in the holy places he is not only terrible in the high places of the field where he executeth his dreadfull judgements nor in the depths of the Sea where the wonders of the Lord are seen but terrible in the holy places where his Ordinances are dispensed because there his holynesse which is the astonishing Attribute is most seen and remembred We doe not come to him as the supream Majesty when we doe not come with awful apprehensions God is dreadfull there where he is most comfortable Deuâ— 28. 58. That thou mayst fear this glorious and fearful Name the Lord thy God To have God for our God is the ground of all our comfort and hope and yet 't is a glorious and fear ful Name In Mal. 1. 14. the Lord urgeth two arguments why we should worship him with reverence one is I am a great King saith the Lord of Hosts the other is My name is dreadful among the heathen implying in the first that careless and rude addresses to him are a kind of a lessening his Majesty they doe not come to him as a great King and doe as much as in them lyeth go about to perswade the world that he is not the God that he is
the Gospel is called the Mysterie of godliness 1 Tim. 3. 16. and a Doctrine according to godliness 1 Tim. 6. 3. men might be ungodly at a cheaper rate then now they can in these days of the Gospel now we have more means to know God and more obligations to respect God more clear and certain notions of his excellency and glory 4. Vngodliness is the root of all irregular courses Abraham was afraid of himself in Gerar Why The fear of God is not in this place Gen. 20. 11. Godliness is the great bulwork of Laws and all honest discipline subjects are not afraid of Princes nor Princes of subjects where the fear of God prevaileth there can be no true honesty without piety the first part of the Law provideth for respects to God as being the proper foundation of the second which containeth respects to our neighbour often it cometh to pass by Gods just judgement that spiritual wickedness is punished with civil See Hos 4. 12. 13. and where men are not tender of Gods Interests they do also incroach upon civil rights and freedomes Means and directions are these 1. Purge the heart from principles of ungodliness there are many gross Maximes ingrafted in mans heart as that 't is folly to be precise that it was better when there was lâ—ss knowledge that 't is in vain to serve God that thoughts are free if we carry it fair before men we need trouble our selves no further when men do their best petty sins are not to be stood upon that Religion is but a notion and fancy the Gospel a gâ—lden dream c. That such principles are within us appeareth by the sottishness of our practices and course of living for actions are the best Image of our thoughts and these are purged away by waiting upon the word which discovereth them Heb. 4. 12. and layeth in good principles Psal 119. 9. by which means they are destroyed 2. Suppress all ungodly thoughts assoon as they do arise as that there is nâ— God Psal 14. 1. Shame may lay a restraint upon the tongue but the heart is ever casting up such a thought as this is So that God is not so harsh but we may take a little liberty in sinning see Psal 50. 21. or that he taketh no notice of what we speak or do he cannot see through the dark clouds Job 22. 12 13. When any such thoughts rush into your minde check them and actually rebuke them least they settle into a rooted Atheism 3. Mortisie vile affections the judgement is tainted by the contagion of lusts as a foul stomack sendeth up fumes and gross vapours into the head and so the principles of godliness do quickly suffer an Eclipse The pure in heart see most of God Mat. 5. 8. In fenny Countries the Ayre is seldom cleer so in hearts that lye under the power of brâ—itish lusts there are seldom clear and distinct thoughts of God 4. Keep close to Gods institutions these keep up his presence and memorial in the world and so are the best preservative of godliness false worships are full of ceremonies which darken the Nature of God Images beget a gross opinion of God no wonder if people grow blockish that worship God in a senseless stock or store Vâ—rro in Austin observed that those that first invented Images did but increase errour and take away all fear of Religion God knoweth what is best for himself and how by his own Institutions to keep up the repute of his Nature and Essence when man presumeth to be wiser then God and leaveth the certainty of Gods Institutions for additions and innovations of our own that please us better because they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdom Col. 2. 22 23. all Religion goeth to wrack 5. Let us often exercise our selves unto godliness 1 Tim. 4. 7. delight to give to God the Honour due to him Love Delight Fear to worship him often to do all things as ayming at his glory The next clause in the description of these seducers is That Turning the grace of our God into wantonness Where you may take notice 1. Of their Filthyness and bruitish course of life implyed in the word wantonness in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word proper to luxury and the impurities of lust it is derived from Alpha an augmentative Particle and Selga the name of a Town in Pisidia saith Suidus whose inhabitants were infamous for Sodomi and weakening Nature by such prodigious filthiness as is not fit to be named among Saints and the persons here noted the school of Simon The Nicholaitans the Gnostickes and other impure Hereticks of that age were for promiscuous commixtures and the free use of their fellow creatures as some carnal wretches in our age have learned to speak without any respect to conjugal relation and those restraints which God and nature and all civil Nations have layd upon the lusts of man as if men should use no more distinction and confinement then the bests yea gave up themselves to all manner of unnatural lust as in the process of this Epistle we shall more fully discover 2. The occasion and incouragement of this wantonness which doubleth the iniquity of it and is the grace of God by which is meant the Gospel when he called the grace of God as Tit. 2. 11 the grace of God hath appeared unto us teaching us c. and in the Gospel chiefly they abused the Doctrine of Christian liberty and free justification by Christ this is primarily intended you may by analogie inlarge the expression to commit all those other Doctrines which libertines are apt to abuse yea those gracious providences which wicked men do convert into fuel and nourishment for their sins 3. The manner how so excellent a thing as the grace of God was made pliable to so vile a purpose for a man would wounder that things at so great and infinite a distance as the grace of God and filthy lusts should ever be brought to cast an aspect upon one another that is shewed in the word turning in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resting transferring from its proper use They offered violence to the Doctrine of grace that it might be conscious to such a monstrous birth and production as filthy lusts and carnal pleasures 4. You have an hint of the reason why the Apostle writeth against them with such a zealous indignation in that word Our as if he said that grace whose sweetness we have tasted whose power we have felt of that God who hath been so kinde to us in Christ whose glory we are bound to promote shall we see our God and that grace upon which all our hopes stand to be abused to such an unclean use From the words thus opened I Observe 1. That the Gospel and grace of God in its self is not pliable to carnal purposes yeildeth no carnal conclusions They turn it saith the Apostle there is no such thing gotten out of
beleevers and to dispatch blessings sutable to their state and who can do this but God who knoweth the heart and tryeth the reins in short to be a â—it Intercessâ—ur for all the Elâ—ct he is to know our needs thoughts sins prayers desires purposes and to waite on our business day and night that wrath may not break out upon us so that his work as mediatour sheweth him to be God Well then we learn hence 1. That Christ is a proper Object for faith faith is built on God 1 Pet. 1. 21. and Christ is God and therefore his merit was sufficient to redeem the Church who is therefore said to be purchased by the blood of God Acts 20. 28. this maketh him able to sanctifie us and purge us for his blood was offered through the eternal spirit Heb. 9. 14. as God he knoweth our wants for as to his divine nature he knoweth all things and then he hath an humane nature that hath had experience of them he is able as God to give in the supplies of the spirit to save to the uttermost Heb. 7. 25. God manifested in our flesh is a firm Basis for â—aith and comfort 2. Since he was God by Nature let us observe the love of Christ in becomming man men shew their love to one another when they hang their Picture about their neck what did Christ when he took our Nature to see the great God in the form of a servant or hanging upon the Cross how wonderful God manifested in our flesh is a mystery fit for the speculation of Angels 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it to have desired it among the Fryars they count it a mighty honour done to their order if a great Prince when he is weary of the world commeth among them and taketh their habit and dyeth in their habit certainly 't is a mighty honour to mankinde that Christ took our nature and dyed in our nature and that he was made sin made man made a curse Let us desire to be made partakers of his nature as he was of ours this is our preferment to be be partakers of the divine nature 2 Pet. 1. 5. as this was his abasement the Sun of righteousness went backward there was the miracle and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed 3. 'T is an invitation to press us to come to Christ and by Christ to God The great work of the Ministers is like that of Eliâ—zer Abrahams servant to seek a match for our Masters son our way to win you is to tell you what he is he is God man in on person he is man that you may not be afraid of him God that he may be sufficient to do you good the Lord of Lords King of Kings the heir of all things the Saviour of the world this is your beloved ye daughters of Jerusalem He knoweth your wants is able to supply them though you are unworthy come he needeth no portion with you we can bring nothing to him he hath enough in himsell as Esther the poor virgin had garments out of the Kings Wardrobe Esther 2. 12. and the perfumes and odors given her on the Kings cost therefore come to him 't is danger to neglect him see that ye refuse not him that speaketh from Heaven Heb. 12. 25. 't is God wooeth you hee 'l take you with nothing he is al suâ—â—â—cient you bringing him nothing but all necessity â—e will protect you maintain you give you a Dowry as large aâ— heart can wish Therefore leave noâ— till you come to I am my Beloveds and he is mine I come now to the Word implying their guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denying Observe That it is an horrible Impiety to deny thâ— Lord Jesus When he would make these Seducers odious â—e giveth them this character Now Câ—rist is many ways denyed I shall refer them to two heads In Opinion and Practise 1. In Opinion So Christ is denyed when men deny hiâ— Natures or Offices 1. His Natures His Deity or Humanity As those ancient and wicked Hereticks â—â—ion and Cerinthus and that 's the reason why John beginneth his Gospel which was last written with a description of his God-head and is so zealous against them in his Epistles as also Jude and Peter Eâ—ion Cerinthus and â—â—arpocrates and others held he was begotten as others are by the help of a man Mâ—â—â—â— held the Son of God to be a part of his â—thers substance Saturâ—ius Basilides Cordion with otherâ— denyed the Humanity of Christ saying He only appeâ—râ—â— in the shape of a man Samosatenus held God was not otherwise in Christ then in the Prophets Euticheâ— held there was in Christ but one Nature which was made up of the câ—mmixture of his Flesh with his Divinity as water is mâ—â—ed with Wine Nestorius would give him two Personalities because he had two Natures The Marcioâ—ites affirmed Christ suffered not really but in shew Thus you see how busie the Divel hath been and always is about this main Article 2. His Offices of King Priest and Prophet have been denyed by none as I remember but yet often made void and of none effect Antichristianism is perfectly the evacuating of Christs-Offices The Papists set up Head against Head which is the spirit of Antichristianism They make void his Priestly Office by Indulgences Purgatory Doctrine of Merit Hiâ— Prophetical Office by Doctrines of men and unwritten Traditions So Socinians make void his Priesthood by denying his satisfaction and Papists make void the other act of his Priesthood by setting up Mediators of Intercession c. 2. Christ is denyed in Practise and so 1. By Apostasie and total Revolt from him Matth. 10. 33. Whosoever shall deny me before men c. None sin as Apostates do for they do as it were after Tryal and upon deliberate judgement acknowledge the Divel the better Master they first for sook Sathan and then came to Christ and then they go back again from Christ to Sathan and so do as it were tell the world that with him is the best service and therefore it were better they had never known the way of righteousâ—ess c. 2 Pet. 2. 22. 2. By not professing Christ in evil times for noâ— to profess is to deny see Matth. 10. 32 33. and Mark 8. 38. in an age when men prove disloyal in the Duty of the Covenant called there an Adulterous generation Some are ashamed for fear of Disgrace as well as afraid for fear of danger to own Christ and the ways best pleasing to him this is to deny him 3. Men deny Christ when they profess him and walk unworthily and dishonourably to their Profession Actions are the best Image of mens Thoughts now their Actions give their Profession the Lye Titus 1. 16. They profess they know God and in works they deny him
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
Angels are for ever and ever now ad custodium â—o keep them and hold them in their lost estate hereafter ad poenam they are continued upon them as a part of their final punishment when much of the liberty which now they have shall be abridged From hence observe these practical Inferences 1. That sins are as it were bonds and chains a wicked man is in bondage here and hereafter now in snares and then in chains here taken captive by Sathan in his snares 2 Tim. 2. 26. and hereafter bound up with him in chains Sin it selfe is a bondage and Hell a prison were there nothing in sin but the presonâ— slavery 't is enough to disswade us but alas this is not all there are not only snares but chains in the fall of the Angels how many notions are there offered to us to discover the evil of sin they left their beginning and lost their habitation and then chains of darkness he that hath a mind to be a beast or a divel let him be a sinner If you mean to quench your reason to eclipse the glory of your Creation to disturb the quiet of your spirits and instead of calmenesse and serenity of conscience to bring in horror and confusion if you mean to enthral and captivaâ—e your soules to every base affection and to be at the command of every corrupt desire then go on freely as you do in sinning against God but alas the present thraldome is nothing to what is future all the sins that you commit will be as so many Chains binding you over to an eternal and just damnation The good Angels are at liberty to serve God when the evil Angels are shut up in the prison of their own obstinacy and wickedness remember this when you are convinced of a sin which you cannot leave and fear lest it prove a chaine of everlasting darknesse Secondly those chains bonds can never be broken by us the Angels cannot break them themselves and Christ will not for their day of grace is past every ones chains would be eternal if Christ did not loose them and open the prison door to poor Captives Isa 61. 1. this is our advantage above the Angels that an year of liberty is proclaimed to us and an opening of the prison to them that are bound Christ himselfe was bound with our chains the Prophet saith Isa 53. 8. he was taken from prison and from judgement he was in prison that we might go freeâ— If the â—edge had given us up to the Officer and the Officer had cast us into prâ—soâ— how long would it have been â—re we had payed the ulmost farthing Luk. 12. 58. others that reject the mercy offered in Christ can never wrest themselves out of the hands of justice but do for ever remain under the power and wrath of the living God Hebr. 10. 30. Thirdly The Divel is in chains a cruel spirit but under bonds his power is lesse then his will and malice he is wrathful that we may not be secure he is chained that we may not despair he hath no power but what is given him from above and when God putteth any of his servants into Sathans hands he keepeth Sathan in his own hands if you be in Sathans hands for your exercise remember Sathan is in Gods hands for your comfort and safety He had not power over the herd of Swine without leave Matth. 8. 31. suffer me c. so Luk. 22. 31. he could not sift Peter till he had a commission Sathan hath desired c. Ioh. 1. 12 Job 2. 7. Sathan could not so much as touch Jobs estate or skin till leave obtained nay he could not deceive Ahab a wicked man till God said Go 1 King 22. 21 22. he is but Gods executioner he sent his evil Angels among them Psal 78. 49. God gave commission for the plagues of Egypt and then the evil Angels had power to execute them the godly need not fear Sathan as a disobedient Angel he is cast into the chains of Gods justice and power and as head of the Kingdome of darknesse his power is more restrained by the death of Christ John 12. 29. Fourthly Observe how weak the Creatures are when God marcheth in judgement against them guilt of conscience is one of the fallen Angels chains if God will but arm our own thoughts against us he needeth not bring forces from without there is enough in that to sink us into Hell The Law needeth not bring Brimstone from Heaven to burn sinners nor open the mouth of the great deep to drown them nor shatter the frame of nature about our heads alas we cannot bear up under the burden of our own consciences or the weight of our own grief when he layeth his finger upon the conscience who can bear it The Angels excel in strength and yet the impressions of honour laid upon them are too hard for them to grapple with all Prov. 18. 14. a wounded spirit who can bear as if he had said I challenge all the world to bring me a man that is able to deal with his own conscience when God armeth it against him Fifthly That spiritual judgements of all others are most secure to have sin punished with obstinacy and hardnesse in sinning This is nothing but to have the Divels chains layed upon us a sad intimation that we are given up to chains of darknesse frogs and lice and hailstones were but soft judgements to Pharaoh's hard heart unlesse God should send us quick into Hell there cannot an heavier judgement befal us nay certainly it were better to be given up to Hell torments if there could be any expectation of deliverance then to be given up to a spirit of sinning for there is no end of that say then Lord what ever judgement thou bringest upon me bring not thy heavy judgement of an hard heart 't is better by far that you should live miserably then sin freely without remorse But what sins bring on this spiritual judgement I answer 1. an unthankful abuse of Gods gifts The Divels had a glorious and excellent nature but they were not thankful observe it when you will you will find it true that no man was ever punished with hardness of heart but some former merciful dispensation was abused the Heathens were not thankful for the light of nature and therefore God gave them up to vile affections Rom. 1. 22 24. Others received not the love of a truth and therefore God gave them up to believe a lye that they might be damned 2 Thess 2. 11 12. the very sin against the Holy Ghost is so called because 't is a despighting grace received or a divellish opposing of the grace and supernatural work of the spirit by which the mind is convinced of the truth 2. Sinning against the light that was Sathans sin who was full of light and sinned in the very face of God and 't is his sin still malice having onely put out the light of
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
Beware of lustful glances Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal lust beginneth in wanton eyes many times and 't is fed by a delicacy and unworthy softness Guard the senses cut off the provisions of the flesh avoid occasions be employed Again if you have stumbled into this deep ditch repent the more speedily the more seriously the case is sad but not altogether desperate we read of a possibility for Publicans and Harlots entring into the Kingdom of God Bewaile your estate as David doth Psal 51. His Adultery lest a stain upon him Except in the matter of Vriah c. Job saith 't is a fire that consumeth to destruction and will roâ—t out all your encrease Job 31. 12 therefore quench it the sooner c. Again from the other sin and going after strange flesh Observe sin is never at a stay first uncleannesse and then given over to uncleannesse and then strange flesh when a stone runneth down hill it stayeth not till it cometh to the bottom a filthy sinner is growing more filthy still untill he hath out grown the heart of a man as the Sodomites did mâ—n with men working that which is unseemly a sin which none but a Divel in the likenesse of a man would commit a sin that hath filthinesse enough in it to defile the tongue that speaketh of it Well then here is a glass wherein to see the wickedness of our natures who would think reason should invent so horrid an Act Rom 1. 27. they had no more original corruption then thou and I have if God remove the bridle whither shall shall we run Let wicked men consider hence how foolishly they promise themselvs immunity from drunkeness adultery or any gross wickednesse Caution any of them against those things no I warrant you say they do you think I am such a wretch is thy servant a dog 2 King 8. 13. From that the vengeance of eternal fire The wicked Sodomites were not onely burnt up by that temporal judgement but cast into Hell which is here called Eternal fire Hell is set forth by two notions a Worm that nevâ—r dyeth and a fire that never goeth out Mark 9. 44. In both which expressions there is an allusion to the Worms that breed in dead bodies and the fire wherewith they were wont to burn their dead in former times And the one implyeth the Worm of Conscience the other the fire of Gods wrath 1. The Worm is bred in the body its selfe and therefore fitly representeth the gnawings of Conscience the Worm of Conscience consisteth in three things there is memoria praeâ—eritorum sensus praestutium metus futurorum First Conscience worketh on what is past the remembrance of their former enjoyments and past pleasures Luk. 16. 25. Son remember that thou in thy life time c. so of time wasted opportunities of grace slighted the folly of their own choice c. all which are sad reflections to them Secondly There is a sense of the present pain here when they were corrected they were senselesse like stocks and stones but then there being nothing to mitigate their grief or beguile the sense of it no carnal pleasures wherein to steep conscience there must needs be sense and feeling joyned with a bitter discontent at their condition Thirdly For the future their condition is hopeless despair is one ingredient into their torment Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm 2. The next notion is that of the Text fire or the wrath of God transacted upon them In the sufferings of the damned God hath an immediate hand Hâ—b 10. 33. no creature is strong enough to convey all his wrath in being this wrath the capacity of the creature is enlarged to the uttermost and in their punishment God sets himselfe a work to shew the glory of his strength Rom. 9. 22. he with-holdeth the Creature with one hand and punisheth it with the other If his anger be but kindled a little and a spark of it fly into the conscience the poor Creature is at his wits end but how dreadful will their portion be against whom he stirreth up all his wrath the humane nature of the Lord Christ in a just abhorrency recoyled when he was to taste of this cup we that cannot endure the gripes of the Chollick the torment of the Stone the pain of the Rack how shall we dwell with devouring burnings and all this is for ever As our Obligations to God are infinite and as we turn back upon eternal happinesse offered in the Gospel used as the Majesty offended by sin is infinite so that we cannot restore the honour to God which we have taken away Therefore by just reason is our punishment eternal In the other World men are in their final estate the fuel continueth for ever the Creature is not abolished and the fire continueth for ever the breath of the living Lord still keepeth the flame burning We think a Prayer long a Sermon long what will Hell be In the night if we cannot sleep we count the hours and every minute seemes tedious Oh what will they do that are tormented night and day for ever and ever Rev. 20. 10 Now this is the portion of all that forget God Oh who would run this hazard for a little temporal satisfaction the scourges of conscience that we meet with here are too great price for the short pleasures of a bruitish lust much more the Worm that never dyeth the Fire that shall never be quenched There is one note more and that is from that clause are set forth for an example Observe thence That Sodoms destruction is the worlds great example Both Peter and Jude shew that this was the end of Gods judgements upon Sodom that they might be an example to all that live ungodly You will say what have we to do with Sodom their sinnes being so unnatural their judgements so unusuall 1. As to their sins I enquire are there none of Sodoms sins amongst us If not going after strange flesh yet fornication if not fornication yet pride and idlenesse and fulness of bread I say again though our sins be not so great in themselves yet by necessary circumstance and aggravation they may be greater as impenitency unbelief abuse and neglect of the Gospel despising the offers of grace the grossest sins against the Law are not so great as sins against the Gospel Matth. 11. 24. It shall be more tolerable for Sodom c. We sin against more light more love c. 2. As to the judgements though God doth now adays smite a Countrey with judgments immediately from Heaven or make it utterly unuseful as he did Sodom yet his dispeasure is no less against sin and if not the same a like judgement one very grievous may come upon us This being premised let us come to open this example in
obstinate Gods tender Lambs though straying must be gently reduced put a difference saith our Apostle vers 19. Ad evangelizandum non maledicendum missus â—s said Oecolampadius to Farrell who was a good man but a little too violent Thou wert not sent to revile but to preach the Gospel but on the other side there is a difference to be used in the case of Hypocrites that gain by that repute and esteem which they have Christ himself inveyed against the Pharisees asperrimis verbis in the roughest ways Mat 23. Woe unto you Scribes and Pharisees Hypocrites c. we may pluck off the disguise from an Hypocrite especially when they seduce and deceive the miserable multitude by an opinion of holinesse the Pharisees and Sadduces to keep up their repute submitted to Johns Baptism but doth he treat them gently no Mat. 3. 7. O generation of Vipers c. So Paul to Elymas the Sorcerer Acts 13. O thou full of all subtilty and mischief thou child of the Devil and enemy of allrighteousness wilt thou not cease to pervert the holy ways of the Lord in these cafes there is a regard had to others that they may not perish by too good an opinion of such deceivers and here that of Solomon is of regard Prov. 28. 4. They that forsake the Law praise the wicked and they that keep the Law set themselves against them a vigorous opposition doth better here then a cold dislike 3. For the manner with our zeal we should still manifest love and compassion and our way of dealing must rather be rational then passionate there is an holy contemperation of zeal and meekness it we could hit upon it the same spirit that appeared in cloven tongues of fire appeared also in the form of a Dove the work of righteousnesse may be sown in peace Jam. 3. 18. The Churches Garden thriveth by the cool gales of the North wind as well as the suliry heat of the South Cant. 4. last Gods cause should neither be neglected nor aâ—sparaged by an indiscreet carriage 4. Concerning the principle see that it be good it must not be zeal for our private concernments but for the glory of God not a strange fire but an holy fire Moses was the meekest man upon earth in his own cause Numb 12. 3. When Miriam and Aaron spake against Moses the man Moses was meek above all mon of the earth when our zealous contests come from an heart bleeding for Gods dishonour from hatred of sin a fear of the publick then they are right Lot was vexed not with Sodoms injuries but Sodoms filthinesse 2 Pet. 2. 8. When love of our neighbor desire of his amendment we are loth to suffer sin upon him puts us upon this earnestness your heart is upright with God but when we seek to disgrace the men rather then to condemn the sins and we rage most upon the hazard of our own interest and can be earnest against some sins and errors and comply with worse 't is not zeal for God but for a purity 5. Great regard must be had to the end a Reproof aimeth at the conviction or conversion of a sinner but censure at his disgrace and confusion our aim must be as right as our passion is strong what ever we do must not be done out of a spirit of ostentation or popularity or to keep up a devotion to our own interests John Baptist sharply reproved the Pharisees not when contemuing his person but when coming to his Baptism There remaineth nothing of the ninth Verse to be discussed but the last Clause The Lord rebuke thee Though Michael doth not rail yet he referreth the matter to God Whence observe That in Religioâ—s contests we must carry we the opposition though not in an unseemly manner Michael doth not let Satan alone so we must not let errors alone and the Devil to carry it clearly without rub and opposition many under a pretence of meekness are still and silent in the cause of Christ cursed is this peace and meekness when we let the envious man sow his tares we never give warning Gods Messengers are compared to watchful Dogs when the Wolf cometh we must bark if the sleepy world be troubled at it we must bear their reproch Again He referreth it to God who is the fittest Patron of his own causes In our contests about Religion God must especially be sought unto for a blessing Michael contended but said the Lord rebuke thee disputing times should also be praying times prejudices will never vanish till God send out his light and truth Psal 43. 3. and if the Devil be not prayed down as well as disputed down little good cometh of our contests VERS X. But these speak evil of the things they know not but what they know naturally as bruit Beasts in those things they corrupt themselves IN this Verse he sheweth the disproportion between them and the Arch-Angel he was modest in a known good cause but these are contemptuous and given to railing in matters of which they are wholly ignorant Two faults are charged upon them in this Verse 1. Pride in condemning things without knowledge 2. Wickedness in abusing the knowledg they had But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seducers spoken of in the Context speak evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take liberty to belch out their reproches of the things they know not what are those things Some say the Dignities before spoken of others the Mysteries of the Christian faith For the former opinion that clause may be alledged vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking evil of dignities and so it will imply that they were ignorant of the nature of Angels with whom they pretended so great a familiarity as to know their courses services conjugations or else of the nature of Church-Ordinances they taking upon them to speak so reprochfully of the Offices which God hath set in the Church or of the nature of civil power and Magistracy they allowing themselves in such intemperate Language But for the latter opinion the universal Particle in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever things they know not so Peters phrase is general 2 Pet. 2. 12. But these as natural bruit beasts made to be taken and destroyed speak evil of the things they understand not The scope of both these Apostles being to set out these deceivers as ignorant and bruitish sensualists and yet under a pretence of great and more curious knowledge than others had wherefore they were called Gnosticks for my part I shall interpret the clause generally of their ignorance in all truly spiritual matters which was bewrayed in that they did deliver their sense in matter of Magistracy and Church Ministries with some impudence and reproach But what they know naturally as bruit Beasts in those things they corrupt themselves before I come more particularly to open the words let me tell you that there is some difference about that clause as bruit Beasts to
Prophetically spoken not execratâ—rily as a threatning or denuntiation not as a curse For they have gone in the way of Cain Cains example is produced because he was the first and chief of them that departed from the true Church and pure service of God Gen. 4. 16. Cain went out from the presence of the Lord and dwelt c. Tertullian saith he was the Devils Patriarch the first root of the carnal seed or of the seed of the Serpent in whom persecution began Now Cains way was a way of murther he slew his Brother because he was more righteons and godly then himself 1 Joh. 3. 12. and so they go in his way that have an envy and hatred against their holy brethren which many times proceedeth so far as violence persecution and murder This instance is fitly applyed to these Seducers for if the Targum of Jerusalem say true besides the particular grudge which Cain had against Abel about the acceptance of his Sacrifice There was a dispute which happened between them in the field concerning the providenes of Gods last judgment and world to come Non est judicium nec judex nec saculum aliud nec merces bona pro justis nec paena pro impiis nec Dei misericordia creatus est mundus nec ejus misericordia regitur eo quod suscepta est oblatio tâ—a cum beneplaâ—itâ— mea verâ—â—â— Tarq Hieros So were these Seducers exasperated against the Orthodox not only because of the greater presence of God among them but also because of difference of judgment about Christ the world to come and Providence with other wholesome Doctrines by which godliness is maintained Again Cain slew Abel so were these Gnosticks ready to break out into all violence against those that dissented from them and stirred up the Jews to persecution against the Christians Cain after this murther was haunted with his own Ghost and trembled where ever he came so doth Cains end attend Cains course such quakings and fears of conscience following them where ever they went 't is said The Lord set a mark upon Cain Gen. 4. 15. what this mark was is much disputed most say it was a continual trembling and quaking throughout his body Vide Aug. lib. 12. contra Faust cap. 12. Chrysost hom 19. in Gen. And the Sept. render that Geâ— 4. 12. Thou shalt be a Vagabond upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt be groaning and trembling upon the earth and the word Nod the name of the place where he sojourned is by interpretation agitatio commotio quaking or trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Basil seleuc apud Neiremb stromat 1. pag. 23. which if so our wicked Quakers may see who was their Patriarch Now from this first instance observe First That the practice of wicked men now and the practice of wicked men from the beginning is still the same Cains Club as Bucholcer speaketh is still carryed about in the world stained with the blood of Abel see Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit even so 't is now So 't was then so 't is now so it will be while the spirit of the Devil worketh in the world we have the same original sin which they had in former times for a long time a disease runneth in the blood and is continued in a line and family but after some generations 't is worn out but this filth will still run as long as there is a channel of carnal generation to convey it Again we have the same Devil to tempt us who ever is converted he will never turn Christian to be sure and there are the same provocations and occasions to exasperate mens corruptions Well then let us not be over troubled there is no new thing under the Sun the same Devil that rageth now hath been a murderer from the beginning John 8. 44. The same Devil that deceiveth now was a lyar from the beginning are there those now that separate from all Churches of Christ there were Donatists in former time are there now that deny the God-Head of Christ There were Arians then are there now Ranters Familists and there were Gnosticks then are there bloody enemies of the truth every Age can yield its Cains Again if we would better know the state of our times let us blow off the dust from our old presidents the Devil doth but play over the old game and though the Scene be shifted and furnished with new Actors the Plot is the same Observe again Hereticks and Libertines usually turn persecutors for 't is said here They go in the way of Cain Satan that is a lyar is also a murtherer a false way cannot subsist without the props of blood and cruelty witness the Circumcellians the Priscillianists the Arians the Donatists the Tragedies at Munster An erroneous opinion is touchy and therefore efferates the minds of men against those that oppose it beleeve not Seducers then when they come in sheeps clothing 't is but that they may get a power to play the Wolves the better and when Libertines encrease let Magistrates look about them there are Clouds gathering together towards a dismal storm and though they seem to be meek and full of love while their party is contemptible yet when they grow considerable they appear in their colours Again let us bless God for the peace we enjoy there are swarms and droves of Locusts abroad but blessed be God that there is a restraint upon them that there is a spirit of perversity mingled with their counsels I tell you the great danger of the latter times is from Libertines many fear a second deluge of Anti-Christianism but that is not so probable as the seditious insurrections of Sectaries What sad havock will be made of the people of God when once these bloody minded wretches get power The latter times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perilous times 2 Tim. 3. 1. Why from what sort of men will the danger arise not from the Anti-Christian or Popish party so much as from a Libertine party from Quakers Ranters Anti-Scripturists Familists c. The Anti-Christian party carrieth things by power and wordly greatness but this party there described is a creeping party that gets into houses leadeth captive silly women verse 6. the Anti-Christian party abuseth the Sword of the Magistrate but this is a trayterous party heady high minded verse 4. a party rising up against Magistracy The Anti-Christian party are stiffe and obstinate in their old forms but this is a party of seekers looking for new discoveries holding nothing certain in Religion ever learning and never coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the acknowledgment of the truth vers 7 In short the party there described are a party that deny civil reverence natural affection and are contemptuous despisers of the true and holy servants of Christ and all this carryed on under a pretence and form
the motion of the Ayr hither and thither and so are no sure direction so are they unconstant and unstable in the doctrines which they teach running from opinion to opinion vagabond lights that seduce not direct as meteors mislead travellers out of the way 3. In regard of the fatal issue a wandring star falleth to the ground and becometh a dark slime and jelly so their pretences vanish at length and they are found to be those that were never enlightned and fixed in the firmament of God counterfeits cannot last long we see stars shoot in the turn of an eye and Sathans instruments fall from heaven like lightning Well then for a guide to heaven chuse a star but not a wandring star nâ—w light is admired but it should be suspected rather usually we are rather for things new than excellent homini ingenitum est magis nova quam magna mirari saith Seneca We gaze more on a Comet than the Sun check this itch those that are various and given to changes are no lights for you and if they be not burning and shining lights avoid them true stars have influences they do not only enlighten and fill you with notions but enflame and stir you to practise The last clause of the Text is To whom is reserved blackness of darkness for ever having described them in several Metaphors he cometh to speak again of their punishment continuing the last Metaphor as some suppose as garing Meetors after a while vanish into a perpetual night and darkness and are no more seen and heard of so these vanish and are swallowed up of the horrours of eternal darkness In this threatning three things are noteable 1. The dreadfulness of the punishment 2. The sureness 3. The suitableness of it 1. The dreadfulness in two circumstances 1. The nature of it 2. The duration of it 1. The nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blackness of darkness 't is an Hebraism for exceeding great darkness called in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer darkness as being furthest from God the Fountain of life and glory and so expressing that extream misery horror and torment which is in Hell Hell is a daâ—k and dismal region where men lye deprived of the light of Gods couâ—tenance tormented with presence of Devils and become the burden of their own thoughts calling to remembrance their past sins and having an active sense of their present pains and dreadfully looking still for future judgment but of this before Well then let us not begin our Hell our selves by shunning Gods presence by preferring carnal pleasures before the light of his countenance by remaining in the night or darkness of ignorance or errour by darkning the glory of our holy profession through scandalous living by sinning against conscience and so providing food for the gnawing worm or matter of despair to our selves to all eternity Briefly let us beware of a dark and doubtful condition it carrieth too great a proportion with Hell the more bondage we have the more fearful looking for of judgment the more are we like the damned as the more assured and possessed of Gods love the more like the blessed joy in the Holy Ghost is the Subburbs of Heaven 2. The next thing is the duration The blackness of darkness FOREVER Thetorment prepared for the wicked is everlasting their worm dyeth not and their fire is not quenched Mark 9. 44 This is the Hell of Hell that as the torments there are without measure so without end vivere nolunt mori nesciunt here they might have life and would not and now would have death and cannot Rev. 20. 10 tormented for ever and ever Wo alass 't is for ever Poor wicked wretches whose bodies shrink at the prick of a Pin or the flame of a candle how will they endure those endlesâ— pains when their restless thoughts shall have run through thousands of years they must look for more the the pains of the damned are eternal partly because of the greatness of the Majesty against whom they have sinned we are finite creatures and so not fit to judge of the nature of an offence against an infinite God the Law giver best knoweth the merit of sin which is the transgression of the Law as a Jeweler knoweth the price of a Jewel and can best give sentence in the case what he is to pay that hath lost or spoiled it with man offences of a quick execution meet with a long punishment and the continuance of the penalty in no case is to be measured with the continuance of the act of sin Saelus non tempor is magnitudine sed iniqu tatis magnitudine metiendum est Partly because man sinneth as long as he can he sinneth in aeterno suo as Aquinas and therefore is punished in aeterno Dei we would live for ever to sin for ever in Hell the desire of sinning is not extinguished or mortified Partly because they despised an eternal happiness and therefore do justly suffer an eternal torment Partly because they are in their final estate peace upon earth Luk. 2. 14. here God is upon a Treaty with us but there we are beyond a possibility of repentance and pardon Partly because their obligations to God are infinite and so their punishment riseth according to the excess of their obligations Well then this representeth the folly of sinners that will run the hazard of eternal torments for a little temporal satisfaction as he cryed out For how short a pleasure have I lost a Kingdom When he had parted with his Soveraignty for a draught of water so you out of a desire of present contentment forfeit Heaven and run the hazard of the horrours of everlasting darkness therefore to counter-ballance the violence of a temptation 't is good to think of it Can I dwell with everlasting burnings if a man be sick in the night he tumbleth and tosseth and telleth the hours and wisheth it were day Oh what will a man do that is hâ—ld under an everlasting night and darkness We are wont to think a Sermon long a Prayer long what will hell be When conscience shall repeat over the passages of our lives and remember us of the wrath of God that endureth sor ever here sin is ever working all the day it runneth in the mind all the night it playeth in the fancy we begin the morning with it and end the day with it and in the visions of the night it easily gets the start and out runneth reason and conscience there the guilt of it will torment us day and night and man is ever haunted with his own horrours and the wrath of God inflicted upon him So much for the terribleness of the judgement now secondly let us consider the sureness of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is reserved Hell sorment is sure prepared kept for the wicked so Mat. 25. prepared for the Devil and his Angels Heaven is prepared for the Saints and they for it
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
eternal life is Gods mercy not for any works and merits of ours we cannot challenge it as a debt sin and death are as work and wages but eternal life is a donative Rom. 6. 23. eternal life is not the wages of obedience as damnation is the wagesoâ— sin why wherein lyeth the difference I answer wicked men stand upon their own bottom but Christ hath obtained this priviledge for us Wicked works are ours and they are meerly evil the good that we do is impâ—rfect and Gods grace hath the main stroak so that we are rewarded rather according to what we have received then what we have done a servant is under a covenant of obed ence and â—radeth with his masters estate he doth but his duty he deserveth something we are bound to do good and forbidden to sin when we do what is forbidden we deserve punishment but when we do what is commanded we do not deserve the reward because we are bound and because we have all from Gods grace as you must pray for eternal life so must you look for eternal life if you should say give me Heaven for I deserve it natural conscience would blush at the immodesty of such a request 't is as great an absurdity when you make your own works the ground of your hope for in prayer our desires and hopes are put into language and made more explicite so that which is our plea in prayer must be the ground of our claim in point of confidence unless we mean to complement with God Well then 1. Let this encourage us to wait with hope notwithstanding infirmities as well as affictions what a good master do we serve he hath provided comforts not only against our misery but against our unworthiness not only glory as a reward but mercy as the cause of it that we may take glory out of the â—ands of mercy he looked upon us not only as liable to suffering but sinning and therefore as he hath provided life and safety for us so upon tearms of grace 2. It sheweth us how we should ascribe all to mercy from the beginning to the end of our salvation we were taken into a state of grace at first out of meer mercy 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all to be mercy'd Tit. 3. 5. Not by works of righteousness that we have done but according to his mercy he saved us he doth not barely say not for our works but not for our works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for our best works those works of righteousness which might be supposed to be foreseen as done by us so also when we are taken into a state of glory 't is still mercy we can merit no more after grace then before 2 Tim. 1. 18 The Lord grant him that he may find mercy of the Lord in that day Once more this mercy is called the mercy of our Lord Jesus Christ Thence observe That this mercy which we look for is dispensed by Jesus Christ he purchased it and he hath the managing of it in the whole oeconomy of grace he shall take of mine saith he concerning the holy Ghost and in the last day he distributeth to some judgment without mercy to others mercy they are judged upon Gospel terms Well then 1. Get an interest in Christ otherwise we cannot look for mercy in that great day 1 Iohn 2. 28. If we abide in him then shall we have boldness they that sleight Christ in the offers of the Gospel have no reason to look for benefit by him you will howl and tremble then and call upon the mountains to hide you from the wrath of him that sitteth upon the throne they that prize the mercy of Christ now they find it to be the very last mercy that planted gâ—ace in their hearts will then put the crown upon their heads here 't was their care to glorifie Christ and to honour him though with the loss of all there will Christ glorifie them in the presence of all the world 2. It maketh for the cemfort of Christs people and members our blessed hopes are founded upon the mercy of our Lord Jesus Christ and in his hands to dispence them from thence you may collect 1. The fulness of this blâ—ssedness and infinite merit purchased it an infinite mercy bestoweth it surely the building will be answerable to the foundation 't is no small thing that we may expect from infinite mercy and infinite merit would an Emperour give brass farthings do men that understand themselves give vast sums for trifles 2. The certainty of this blessedness Christ hath the managing of it he never discovered any backwardness to thy good nor inclination to thy ruine he dyed for thee before thou wert born he called thee when thou wert unworthy warned thee of dangers which thou never fearedst instead of deserved wrath shewed thee undeserved mercy interceedeth for thee when thou little thinkest of it hath been tender of thee in the whole conduct of his providence visited thee in Ordinances is mindful of thee at every turn and will he be harsh to thee at last The last Note is from that clause unto eternal life The great binefit which we have by Christ is eternal life 1. There is life all that you labour for is for life that which you prize above other things is life Skin for skin all that a man hath will he give for his life That is he will part with all things even to his very skin to save his life 2. 'T is an excellent life the life of sense which is the beasts is better then that vegetative life which is in the plants and the rational life which is in men is better then thee sensitive and the spiritual exceedeth the rational and the glorious life the spiritual Vegetative life is the vigor of the sap sensitive life is the vigor of the blood rational life is the union of the soul with the body spiritual life is the union of the soul with Christ and the life of glory exceedeth that in degree for it standeth in the immediate fruition of God 3. 'T is an happy life not subjected to the necessities of meat and drink we have then spiritual bodies 1 Cor. 15. 45. 'T is not encumbered with miseries as the present life is Gen. 47. 9 't is a life which we are never weary of in deep distresses life it self may become a burden Elijah said Take away my liâ—e 1 Kings 19. 4. but this life cannot be a burden 4. 'T is eternal life this life is but a flower that is soon withered a vapour that is soon blown over but this is for ever and ever as eternity increaseth the torment of the wicked so the blessedness of the godly Well then let this press you to keep your selves in the love of God till this happy estate come about Verse 22. And of some have compassion making a difference Verse 23. And others save with fear pulling them out of
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
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
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
tast and see Psal 34. 7 8. When deliverances are strange and wonderful and there is the least concurrence of visible causes to defend Christs interest remember that all things visible and invisible were created by Christ and for Christ even Thrones Principalities and Powers Col. 1. 16. Thirdly Here is Reproof to wicked men that perform the Divels Ministry act the part of the bad Angels rather then the good despise slaunder oppose seduce and tempt the children of God how darest thou despise those whom the Angels honour you think them unworthy of your countenance and company when Angels disdain not to vouchsafe them their service and attendance you slaunder those whom they defend and oppose and persecute them whom they are engaged to protect and wrong them whose Angels behold the face of God and tempt and seduce them whom they rejoyce to see brought home to God I have but one word more and I have done with this Point Get this interest if you would be under this Tutelage get an interest in Christ and then you get an interest in the Angels their Angels c. Mat. 18. 10. they are not called Gods but theirs hereafter the Saints shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels in Heaven Luke 20. 30. and here till we have this glory we shall have their defence In the next place somewhat may be observed from the stile and Character of this Angel Michael the Arch-Angel That there is an order among the Angels both good and bad they have their distinct heads we read of Michael and we read of Beelzebub there is an order in Hell thence that expression Mat. 25. 41. The Divel and his Angels which seemeth to intimate a Prince among the unclean spirits much more is there an order among the good Angels God that made all things in order would not endure confusion among those heavenly Creatures for that would seem to infringe their happiness but now to define this Order and the several degrees of it were but to intrude our selves into things we have not seen Col. 2. 19. Cyril calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the domineering of bold spirits The School-men take upon them as if they knew all the particulars of their government and distinction but in things not revealed there can be no certainty the Apostle indeed speaketh of several ranks of invisible Creatures Col. 1. 16. Thrones Dominions Principalities and Powers but who can particularly define their Office and Order a distinction there is but what it is we know not however the general consideration is useful Partly to shew us the necessity of order and subordination no Creatures can subsist without it they that are against Magistracy are against peace and happiness the Angels and Devils are not without their Heads and Princes Partly to represent to us the Majesty of God He hath Angels and Arch-Angels Thrones ' Dominions Principalities and Powers our eyes are dazled at the magnificence and lustre of earthly Kings when we see them surrounded with Dukes Marquesses and Earls and Barons Oh what poor things are these to those Orders and degrees of Angels with which God is invironed Partly to acquaint us with the happiness of the everlasting estate 'T is the misery of the wicked that they shall be cast out with the Devil and his Angels and our happiness that we shall make up one Church and Assembly with Angels and Arch-Angels Heb. 12 Somewhat may be observed from the matter of the contention the body of Moses which the Devil would abuse to Idolatry that is the reason why he was so earnest in the contest Note That the Devil loveth Idolatry all false worships either directly or by consequence tend to the honour of the Devil therefore Idol Feasts are called the Table of Devils 1 Cor. 10. 31. Now 't is observable that those Sacrifices which were offered to the true God but in an unbecoming manner are called the Sacrifices of Devil Levit. 17. 7. compare it with vers 3. 4. Though they killed a Goat or an Ox or a Lamb to the Lord for a Sacrifice because 't was in the Camp and not before the Tabernacle God saith they shall no more offer Sacrifice to Devils so 't is said of Gods own people Deut. 32. 17. They sacrifice to Devils and not unto God in their intention it was unto God but in the issue and necessary interpretation of it 't was to the Devil Now the Devil delights in Idols and false worships Partly in malice to God the Lord above all things is most tender of his worship and therefore Satan is most busie to corrupt it There are two things that are dear to God His Truth and his Worship now Satan bendeth his strength and spight to corrupt this Truth with errour and his Worship with superstition Partly in malice and spight to men God is a jealous God Satan knoweth that corruptions of worship do not go unrevenged Psal 16. 4. Sorrows shall be multiplyed on them that hasten after another God of all sinners they shall not escape the severest revenges of God have been occasioned by prevarications in worship as Lev. 10. 3. on Aarons sons strange fire in the â— ensors brought down strange fire from Heaven so 1 Sam. 6. 20. There were 50000 Bethshemites slain for an undue Circumstance so the breach made upon Vzzah 2 Sam. 6. 6 7. the Devil is not ignorant of this and therefore longing for mans destruction seeketh to hasten it as much as he can by Idolatry and false worship Partly out of pride he is constant in evil and abode in pride though he abode not in the truth he would fain be worshiped and assumed into a fellowship of the Divine Honour and glory he â—aith to Christ Mat 4. 9. Fall down and worship me and I will give thee all these things the Devil is not Changling though he doth not retain his place he retaineth his pride nothing so pleasing to him as Worship and Adoration and so he can get it any way from the creatures be is contented Well then it sheweth us 1. What care we should take to be right in worship both for the object and manner 't is Idolatry not only to worship false Gods in the place of the true God but to worship the true God in a false manner and both sorts do gratifie the Devil when he cannot hold the people under utter blindness and Paganism he is glad if he can draw them to undue Rites and Ceremonies in worship therefore let us hate the least kind of Idolatry if we would not prog for the Devils Kingdom David saith Psal 16. 4. I will not take their name into my lips that he would abhor the very mention of Idols so Hosea 2. 16. God would no more be called Baal though it signified Lord and Husband because the Title had been applyed to Idols The Israelites when they took Cities they changed their names if they had any tincture of Idolatry
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
promises of God Let us now apply this 1. It informeth us that we may look for the reward without sin Those men would be wiser than God that deny us a liberty to make use of the Spirits motives they begrudg Gods bounty to what end should the Lord propound rewards but that we should close with them by faith graces may be exercised about their proper objects without sin it requireth some faith to aim at things not seen the world is drowned in sense and present satisfactions they are Mercenaries that must have pay in hand their Souls droop and languish if they do not meet with credit applause and profit they make man their pay master they have the spirit of a servant that prefer present wages before the inheritance but to do all upon the incouragements of the mercy of Jesus Christ unto eternal life argueth grace 'T was a relief to the Soul of Christ to think of the reward Heb. 12. 2. Christ as man was to have rational comforts and humane incouragements that is sinful indeed when we would have the reward but neglect the work when we would be Mercenarii but not Operarii we sever the reward from the duty like Ephraim are willing to â—â—ead the corn but not break the clods Hos 10. 11. Again we look amiss upon the reward when we have a carnal notion of heaven as some Jews looked for a carnal Messiah so do some Christians for a carnal Heaven for base pleasure and fleshly delights for a Turkish Paradisâ— such kind of hopes debase the heart or else when we look for it as merited by us as if we could challenge it by our works then we are Mercinaries indeed 't is here looking for the mercy of Jesus Christ c. Again our own happiness must not be our last end there is a personal happiness that results to us from the enjoyment of God now the glory of God must be preferred before it 2. If you would persevere in the love of God and a good frame of heart revive your hopes and set the Soul a looking and a longing for eternal life if we keep the rejoycing of our hope firm to the end then we are safe Heb. 3. 6. Courtiers are more polite in their manners than ordinary subjects because they are more in their Princes eye and company the oftner we are in Gods Court the more holy Well then be as much as you can in actual expectation of this blessedness To this end 1. Believe it there is a mist upon eternity to a carnal heart they are led by sense and reason and believe no more than is evident to a natural principle but now faith is the evidence of things not seen Heb. 11. 1. fancy and nature cannot ouâ—-see time and look beyond death faith holdeth the candle to hope and then we have a prospect into the other world and can see an happy estate to come 2. Apply it 't is a poor comfortless meditation to think of a blessed hope and the certainty of it unless we have an interest in these things an hungry man taketh little pleasure in gazing upon a feast when he tastes not of it the reprobate hereafter are lookers on and David speaketh of a table spread for him in the sight of his enemies hope hath never a more lively influence than when we can make out our own propriety and interest 1. Job 19. 26. I know that my Redeemer liveth 2 Cor 5. 1. We know that if this earthly Tabernacle were dissolved we have a building not made with hands eternal in the Heavens 2 Tim. 4. 8. Hence forth there is laid up for me c they do not only believe there is an Heaven but apply it for me You will say is hope only the fruit assurance I answer 't is the fruit of faith as well as of assurance or experience but the sense of our interest is very comfortable and in some sort necessary before we can hope any thing for our selves our qualification is to be supposed in a matter of such moment a man should not be at an uncertainty canst thou be quiet and not sure of Heaven not to look after it is a bad sign a godly man may want it but a godly man cannot slight it 'T is possible a man may make an hard â—hift to creep to Heaven through doubts and fears and may be scarcely saved whilest others have an abundant entrance but then you lose your Heaven upon earth which consisteth in peace and joy in the Holy Ghost and lose much of the efficacy of hope for uncertain wavering thoughts work little therefore assurance cannot be sleighted further I adde by shewing what application there must be if we cannot attain to assurance there are three degâ—ees of application beneath assurance there is acceptation adherence and affiance 1. Acceptation of Gods offer upon Gods terms Job 5. 27. Know thou it for thy good put in for these hopes and take God to his word upon this confidence make good thy part of the stipation in the Covenant and he will not fail thee this application there must be in all an answer to the demands of the Covenant 1 Pet. 3. 21. Exod. 24. 6 7 8. 2. Adherence Stick close to this hope in a course of obedience if we do Gods work we shall not fail of wages 1 Car. 9. 26. I run not as one that is uncertain 3. Affiance resting waiting upon God for the accomplishment of this blessedness though not without some doubts and fears as to our own interest though you cannot say 't is yours yet you will cast your self upon the mercy of God in Christ as 't is in the Text. Looking for the mercy of Christ you dare venture your Soul in that bottom this is that committing your selves to him as unto a merciful and faithful Creator which the Apostle speaketh of 1 Pet. 4. 18. You will go on with your work and put your selves in Gods hand for your eternal happiness because he is merciful faithful See also Rom. 2. 7. 3. Meditate on it often med taâ—ion is a temperate extasie a survey of the Land of promise God biddeth Abraham take a view of Canaan Gen. 13. 14 15. Surely the more we lift up our thoughts in the contemplation of this blessed estate the more lively will our hopes be if every morning we spent a thought this way it would season the heart against the love of present things the morning is an emblem of the Resurrection when we awake out of the sleep of death and the day cometh which will never have night more Psal 17. 15. So in time of troubles we should be reckoning upon a better estate Rom. 8. 18 so when you are by bodily sickness summoned to the grave and you are going down to converse with worms and skulls then think of a blessed eternity Job 19. 26. The next Point is from that elause the mercy The ground of our waiting and looking for