to the end and ye see what power he had with God in Prayer for wicked Sodom God communicated his Secrets to him as one Friend to another and Abraham made Intercession to him as Favourites of Princes for Malefactors So did he for Sodom and ye know how far he prevailed for he was a Righteous man Jam. 5.16 and such a mans Prayer prevaileth much And what was Abrahams Righteousness even the Righteousness of Faith by Imputation Rom. 4. and this Faith living and working XV. We keep our selves in the Love of God when we declare a publick Spirit for the Cause of God in his Church against the Enemies of it by being zealous for his Glory and valiant for his Truth in our Station Judg. 5. This is lively asserted in the Song of Deborah and Barak who after she had praised some for their appearing and others for not appearing in this Cause dispraised the Lord she praised above all for his presence with his People and for that Spirit of Love he poured out upon them in these Words vers 31. So let all thine Enemies perish O Lord but let them that love him be as the Sun when he goeth forth in his might Now the Reason why this publick Spirit in the Cause of God is expressed by our Love to God is this Because God is so much concerned in it 1. As to his Honour to defend and deliver his People from his and their Enemies as the Midianites were 2. As to his Power in reducing thirty thousand to three hundred Jud. 7. as in Gideons case all that lapped He as a poor Barley Cake tumbled all the Enemies down and by a small company And a Woman in Deborahs case that is by her self and Jael Judg. 4.21 destroyed Jabin and Sisera's mighty Host To omit many other instances of publick Hearts in this case signally owned by God because they signally appeared for God Thus Moses Exod. 2.11 13. Judg. 5.9 This was their Love Thus saith Deborah My Heart is towards the Governours of Israel that offer themselves willingly bless ye the Lord. Zebulun and Napthali jeoparded their lives unto Death in the high places of the Field and thus did Issachar ver 15. But Reuben Gad Manasseh Dan and Asher are branded for their Cowardise I say all this appearing in the defence of all that was dear to God and them is called Love to God Therefore we may in no wise exclude this Noble publick Spirit in the cause of God and his People from the Love of God for there is no principle in the World like to the Love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.8 Deum odisse in sacris literis peculiariter illi dicuntur qui falsos deos colunt Maimon Which love me and keep my Commandments Illa praecipuè quae ad arcendas pravas superstitiones pertinent Grot. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pij dicti sunt Ezek. 16.33 36 37. chap. 23.5 Jer. 2.2 I remember the love of the Espousals to animate and inflame the Soul to do great things for God This Spirit was marvellous in David whose very Name was from Love Therefore it is the duty of every Child of God to pray for the Spirit of God which only sheds all divine Love abroad in the Heart Rom. 5.5 which God inspires as he pleaseth XVI A great means of keeping our selves in the Love of God is to be Sincere and Sound in the Worship of God Mark this well for herein lyes the Love or Hatred of God as appears plainly in the second Commandement Exod. 20. ver 6. Therefore Idols and Idolaters are called our Lovers Hosea 2.5 7. Jer. 8.1 Hosea 13. They kissed the Calves ver 2. Therefore our Hankering and embracing of a false Worship provokes God to jealousie Therefore the Lord deals with Superstition and Idolatry in his People after the Law of Harlots and Adulterers The Scripture is full of this Language There is no higher Act of Love in God than to espouse a People to be his own and to give them a Rule of Worship of his own Institution and to hold them to it as he did Israel And when a People follows God and serves God according to his own appointments there are no higher Acts of Love towards him in Gods account God is enamoured with such a People God in his highest acts of jealousie was inraged against his Idolatrous people Psal 78.59 They kissed their Idols giving them all the tokens of Love and Homage 1 King 19.18 Job 31.27 They burnt their Children to them as the costlyest Sacrifice as Abraham would his Isaac in Love to God but God only tryed him by it Mark 7.7 Colos 2.22 Mat. 15.2 3 6. Rev. 17.4 5. he calls them his Hephsibah and his Beulah Isa 62.4 We see it also in the instance of good Kings how the Lord prized and praised them for this very thing for Reforming and setting up the true Worship of God as David Asa Jehosaphat Hezekiah Josiah how the Lord prospered them because their Hearts were right and perfect with God in this thing On the other side how he hath branded and blasted all those that were false herein For this was David a man after Gods own Heart fulfilling all his Wills which is chiefly meant in the point of Gods Worship Act. 13.22 As for the Wills of men in the Worship of God by their Inventions Traditions and Commandements he tells you he hates them and they are Abomination to him And no wonder for what intrencheth more upon the Honour of Gods Wisdom and Soveraignty than this That he doth not know best how to appoint his own Worship but must be fain to be beholding to Man for his devices and dictates in the Case This though it seems very gay is Whorish and Poysonous this golden Dress and Cup is intoxicating XVII A great Means of keeping in the Love of God is keeping up the Communion of Saints in all the parts and duties of it What this is we shall see according to Scripture The Communion of Saints is our Participation of all the good things of God in common whereunto all the Saints and only they have right consisting in our Union to God as our chiefest good this is with God as a Father with the Son and Holy Spirit 1 Joh. 1.3 2 Cor. 13.13 1. We have Communion with the Father as Children and all in the greatest Love 1 Joh. 3.1 Rom. 8.16 17. This is procured by Christ 1 Joh. 2.23 only obtained by Believing Joh. 1.12 And maintained by the Spirit Rom. 8.14 Who walk not in darkness but in light 1 Joh. 1.6 7. 2. We have Communion with Jesus Christ the Son of God By which we are made partakers of him of his Nature and of his Grace and of his Glory all which is done by Faith that uniteing and marrying Grace and this works such Conjugal Love between Christ and his Church as makes them
duely on it and then walk worthy of it Now this Love of God I cannot more compendiously declare than by that of the Apostle Ephes 1.3 c. Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ c. In which ye are to observe six remarkable things in Gods blessing of us for which we are to bless him 1. That God the Father of Christ is the Author of all our Blessings especially of Spiritual Blessings Election Redemption and all that flow from thence are given us upon the account of Christ by whom God becomes our Father that is by Adoption by which we have the right of Inheritance that is Salvation 2. That by the word Blessings he includes all things pertaining to Salvation because he saith with all spiritual Blessings alluding to Gods Promise made to Abraham in Christ saying In thee shall all the Nationss of the earth he blessed And therefore he will give the consummation of this Blessing at the day of Judgment to his Elect saying Come ye blessed of my Father receive the Kingdom prepared for you i. e. from his Everlasting Love ver 6. 3. That the Father loves and blesseth us that is his Chosen ones and none else Vers 4 5. who declare themselves such by their Faith and Holiness and Love vers 4. 4. That these Blessings are principally Spiritual Blessings such as the Elect only receive in a peculiar and distinguishing way and that under two Considerations 1. They are not carnal Blessings though the Father denyes not these to his Children for which his Child must bless him but here they are called spiritual because chiefly such 2. They are not common spiritual Blessings neither such are temporary Faith Heb. 6. 1 Cor. 13. a great degree of Knowledge even in Spiritual things yea a taste also of the Holy Ghost and the Beginning of a pious Life c. But only saving Grace and Eternal Glory the Fruit of Eternal Election for all other spiritual Blessings follow and flow from that as the true Knowiedge of God a living Faith effectual Calling Justification Sanctification a Christian Life Love to the Saints and Life Eternal this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Blessing as containing and comprehending all fully and perfectly 5. But there is one thing more to be noted from that word in heavenly places For as carnal Blessings have their Beginning in the Earth and there they end so heavenly Blessings come from Heaven and terminate there in Glory without end Therefore we render it in heavenly places because it notes the Place of it which is Heaven where Christ is exalted in Glory as our Head to communicate and accumulate all spiritual Blessings on his elected and redeemed Members There it 's said Cap. 1.19 to Vers ult in heavenly places in Christ All this is amplified in this first and more particularized in the second where he saith He hath quickned us together Ephes 2.4 5 6. and raised us up together and made us sit together with Christ in heavenly places All this is an high act of Divine Love toward us By which three things here and in Heaven all Grace and Glory is meant and that Saints do partake of them with and by Christ And this leads to a 6. Sixth thing wherein the Love of God to us is declared in the place afore cited Ephes 1.3 4 5. viz. in Christ by which is assigned the material Cause of all Spiritual Blessings namely Christ as Mediator and High-Priest 1. We are blessed in Christ i. e. for Christs sake and upon his account 2. In Christ by the Merits of Christ by his Obedience Passion and Death 3. In Christ as our Head from whom as such all our Blessings flow in our Souls and Bodies therefore is he called the Lord our Righteousness Jer. 23.6 1 Cor. 1.30 That is in the Person of Christ We are raised with him and sit in Heaven with him i. e. We are counted raised and sitting there by his Dignity and Glory as our Head By this Imputation the Papists Justification by Inherent Righteousness is fully confuted Also we have infinite Priviledge and Comfort that the Lord Jesus is made to us his members Righteousness and Holiness which can never be had any other way either within us or without us but in Christ our Head only and there only it is perfect and sure and all this in love For the Father hath demonstrated his love to Christ for this his undertaking and his love to us because he appointed him for us and accepts us in him Ephes 1.3 4 5 6. This is the first Branch of the fifth Use of Studying the Love of God to us in Christ in all the Causes of it and in all the Parts of it For this is a strong Motive to keep us in this Love to understand it and to believe it and to walk up to it 2. The second Branch To understand and practise our Love to the Lord answering his Love to us 1. Understand what Love that is wherewith we are to love the Lord and whereby we keep our selves in his Love to us Matth. 22.36 37. In order unto this ye are to know that the whole Worship of God consists in the Love of God Hence Ambrose saith The Love of God is the form of all Vertue yea the Head and Foundation of all true Religion The end of the Law is Love out of a pure heart a good Conscience 1 Tim. 1.5 and Faith unfeigned There are three things that are in true Love 1. To be affected with a desirable Object upon our knowledge of it to be good 2. To be carryed out strongly in our Desires after it that we may be united with it 3. When we enjoy it to Rejoyce in it and to rest in it as in our End and Center of our Desires This the word signifies in the Original Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rest greatly in the enjoyment of the thing beloved as Etymologists have it Phavorinus c. So true Love contains in it Affection Desire Joy as the Beginning Progress and End of it and this will be perfect in Heaven and our Perfection and Happiness In this Love outvyes all other Grace 1 Cor. 13. We have an excellent Saying of St. Augustin to this purpose Tom. 4. libro de substantiâ dilectionis Cap. 6. This is then the rest of the Soul when it is fixed by the Love of God as to its desire nor desires any thing or Object besides but having got possession of that which it desires is wholly taken up with the Delight of it and is happy in the secure enjoyment of it Whence we are to learn wherein the true Nature of our Love of God stands that the Heart rest in the enjoyment of what it desires which it can do in nothing else And only our Love to God is true
were common between them And in the next succeeding Ages this fraternal Love was so conspicuous in the Professors of his Sacred Discipline Tert. Apoâ— c. 3â— that their Enemies observ'd it as a rare and remarkable thing See how the Christians love one another see how ready they are to die for one another Now the same gracious Principle that inclines us to do one Command will make us universally willing to observe all for sincere Obedience primarily respects the Authority of the Lawgiver which binds the whole Law upon the Conscience James 2. And as he that breaks the Law wilfully in one point is guilty of all because the violation of a single Precept proceeds from the same Cause that induces men to transgress all that is contempt of the Divine Majesty so he that sincerely obeys one Command does with consent of heart and serious endeavors obey all And from hence 't is clear that without a religious and unreserved regard of the divine Commands 't is impossible there should be in any person a gracious affection to the Saints that is the product of Obedience to God and consequently the observance of his Precepts is the certain proof of our Love to his Children 2. Spiritual Love to the Saints arises from the sight of the Divine Image appearing in their Conversation Now if the Beauty of Holiness be the attractive of our Love it will be fastned on the Law of God in the most intense degree The most excellent Saints on Earth have some mixtures of Corruption their Holiness is like the Morning-light that is checquered with the shadows and obscurity of the Night and 't is our wisdom not to love their infirmities but to preserve an unstained affection to them But the Law of God is the fairest Transcript of his Nature wherein his glorious Holiness is most resplendent Psa 19.7 8. The Law of the Lord is perfect converting the Soul the Commandment of the Lord is pure enlightning the eyes This ravish'd the heart of David with an inexpressible Affection O how I love thy Law Psal 119. it is my Meditation all the day And he repeats the declaration of his Love to it with new fervor upon this ground I love thy Law because it is pure Now Love to the Commands of God will transcribe them in our hearts and Lives As affectionate expressions to the Children of God without the real supply of their wants are but the shadows of Love so words of esteem and respect to the Law of God without unfeigned and universal Obedience are but an empty Pretence 3. The Divine Relation of the Saints to God as their Father is the Motive of spiritual Love to them And this is consequent to the former for by partaking of his Holiness they partake of his life and likeness And from hence they are the dearest Objects of his Love his eye and heart is always upon them Now if this Consideration excites Love to the Children of God it will be as powerful to incline us to keep his Commands for the Law of God that is the Copy of his Sacred Will is most near to his Nature and he is infinitely tender of it Our Saviour tells us that it is casier for Heaven and Earth to pass away Luk. 16.17 than for one tittle of the Law to fail If the entire World and all the Inhabitants of it were destroyed there would be no loss to God but if the Law lose its Authority and Obligation the Divine Holiness would suffer a Blemish The Use of the Doctrine is to try our Love to the Children of God to which all pretend by this infallible Rule our Obedience to his Commands This is absolutely necessary because the deceit is so easie and so dangerous and it will be most comfortable if upon this Trial our Love be found to be spiritual and divine The deceit is easie because Acts of Love may be expressed to the Saints from other Principles than the Love of God Some for vain-glory are bountiful and when their Charity seems so visibly divine that men admire it there is the Woâ—m of vanity at the root that corrupts and makes it odious to God The Pharisees are charged with this by our Saviour Mat. 6 2. their Alms were not the effect of Charity but Ostentation and whilst they endeavoured to make their Vices virtuous they made their Virtues vicious There is a natural Love among persons united by Consanguinity that remains so entire since the ruine of Mankind by the Fall and is rather from the force of Nature than the virtue of the Will and this in all kind Offices may be express'd to the Saints There is a sweetness of Temper in some that inclines them to wish well to all and such tender Affections that are easily moved and melted at the sight of others miseries and such may be beneficent and compassionate to the Saints in their afflictions but the Spring of this Love is good Nature not divine Grace There are humane Respects that incline others to kindness to the Saints as they are united by interest Fellow-Citizens and Neighbours and as they receive advantage by Commerce with them or as obliged by their Benefits But Civil Amity and Gratitude are not that holy Affection that is an assurance of our spiritual state There are other Motives of Love to the Saints that are not so low nor mercenary in the thickest darkness of Paganism the Light of Reason discovered the amiable excellence of Virtue as becoming the humane Nature and useful for the Tranquility and Welfare of Mankind and the Moral Goodness that adorns the Saints the Innocence Purity Meekness Justice Clemency Benignity that are visible in their Conversations may draw respects from others who are strangers to the Love of God and careless of his Commandments And as the Mistake of this Affection is easie so it is infinitely dangerous for he that builds his hope of Heaven upon a sandy foundation upon false Grounds will fall ruinously from his Hopes and Felicity at last How fearful will be the disappointment of one that has been a Favourer of the Saints that has defended their Cause protected their Persons relieved their Necessities and presum'd for this that his Condition is safe as to Eternity though he lives in the known neglect of other Duties and the indulgent practice of some Sin But if we find that our Love to the Children of God flows from our Love to God that sways the Soul to an entire compliance to his Commands and makes us observant of them in the course of our Lives What a blessed Hope arises from this Reflection We need not have the Book of the Divine Decrees opened and the Secrets of Election unveil'd 1 Joh. 3.14 for we know that we are past from Death to Life if we love the Brethren This is an infallible Effect and Sign of the Spiritual Life and the Seed and Evidence of Eternal Life Quest What must we do to
them which yet may be no true Acts of Obedience to him because not according to his Word They do but obtrude a Worship upon God and Fancy it will please him because it pleaseth them Whereas indeed nothing is acceptable to him but what is enjoyned by him Nothing is Duty but that which hath a Warrant from God for the Performance of it Men may abound in Will-worship and come short in Obedience they may do more than is enjoyned them and yet less too much which will never be reckoned to them as it was never required of them You must judge of your selves not meerly by what you do but by the ground you have for the doing of it when Gods Will is the Reason of it and not the Precepts of men nor your own Fancies so much and no more you do for God as you do in Obedience to his Command 2. Vniversal both as to the extensiveness and continuance of it 1. As to its Extensiveness See that you be not Partial in the Law a Mal. 2.9 that you walk with God in all his Ordinances Luke 1.6 have respect to all his Commandements Psal 119.6 There is the same reason for Obedience to one Command as well as another b Gods Authority who is the Law-giver and therefore when men chuse one Duty and overlook others they do not so much obey the will of God as gratifie their omn Humours and Fancies pleasing him only so far as they can please themselves too and this is not reasonable we never yield him a reasonable Service but when it is universal 2. As to its Continuance and duration If Gods Command be still the same and the Obligation of it it is but reasonable that our Obedience likewise should be still the same Constancy and Perseverance in serious Godliness will greatly confirm and Evidence the reasonableness of our Practice and reality of our Principles Fancies are usually transient and variable and so are their Effects in mens actions few Live by Fancy all their dayes but one time or other they find their Error When a Christians carriage is uniform in the course of his Life and still continues the same in a congruity and suitableness to his Principles it can hardly be imagined that it should be the effect of meer Fancy but must proceed from something in him more fixed and settled 3. Spiritual If the Obedience we yield to God be conformable to his Nature who is a Spirit so far it is reasonable and that is such as Christ requires and this the reason he gives for it John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in truth See therefore that the Service you do him be not meerly external and carnal but inward and Spiritual 1. Spiritual in its Principle The goodness of your outward actions proceeds especially from within and you cannot judge rightly of them but by the Principles from which they proceed those Principles are Faith and Love Your work must be the work of Faith d 1 Thess 1.3 Rom. 1.5 your Obedience the Obedience of Faith Faith both in the Command and Promise must put you upon it and if your believing both makes you Act conformably to them the Faith of the Command presseth you to Obedience and the Faith of the Promise encourages you in it you therefore Serve the Lord because you believe him and trust in him that Service cannot be unreasonable And so likewise for Love Love to God must set you at work for God Exod. 20.6 those that love me and keep my Commandments If love within Command all without if that make you Labour in his Service fear to offend him strive to please him if you can not only see your own Obedience but feel your Love to God working your hearts to it you may be sure that Obdience is reasonable because its Principle is so reall Love felt in your Hearts and breaking out in your Lives cannot be a Fancy and what more Reasonable than for him that loves God to do all he can for God 2. Spiritual in the End for which ye Act. 1. Cor. 10.31 See that whatever you do you do it for the Glory of God as the Supreme End It is most Reasonable that as you do all from God so you should do all for him that he who is the first Cause of all you have should be the ultimate End of all you do and if you can be content to be abased that God may be Exalted to deny your selves as to your Credit and Interest and all Worldly concernments purely that God may be Honoured it is your desire that in all things Christ Jesus may be magnified in you whether by Life or by Death e Philip. 1.20 and so in doing or suffering that Obedience which is not only qualified as before mentioned but is directed to such an End is not Folly nor the effetct of Fancy 3. Spiritual in the Acts of it not that all Gospel Obedience or Worship consists only in the internal Acts and workings of the Mind for external Worship it self may be spiritual Worship and so it is when rightly performed that is when it is accompanied with and proceeds from internal but by Spiritual in its Acts I mean that which principally consists in the inward Acts of Faith and Love and Fear c. which is a Serving God in our Spirits f Rom. 1.9 yet withall is productive of and manifests it self in an outward behaviour correspondent to those internal workings See therefore that your Religion do not consist meerly in Externals that you make as much Conscience of inward and Heart-worship as outward and Bodily of the Actings of Faith and Love as of Praying and Hearing look as much at least to what is within as to what comes out Do not rest in the outside of Duty nor satisfie your selves with what you do when yet it is without life and warmth have as much regard to the Manner of Performing as to Performance it self to the motions of your Hearts as to the Labour of your Lips or postures of your Bodies To conclude this direction let your work in the whole of your conversation be as much about your Hearts g Prov. 4.23 as your Lives be the same in secret that you are in publick the same when under Gods Eye only that you are in the Face of the World This I am sure cannot be said to be foolish and unreasonable when it is grounded on the greatest reason God sees in secret h Math. 6.6 looks to the heart 1 Sam. 16.17 and calls for the heart i Prov. 23.26 and therefore it is but reason we should look to them too It is the seat of Sin the Fountain whence it springs and therefore must be look't too that we may prevent the working of it and mortifie the root of it and it is the seat of Grace there is no more good in any man than what is in his
2. But now more particularly I. He that will keep himself in the Love of God must he himself love God for Love deserveth Love and Love begetteth Love Gods Love worketh thus towards us and therefore our Love must work towards God Prov. 4.6 Prov. 8.17 Our Love to God is but the Reflection of the Beams of Gods Love upon us Love Wisdom and she shall love thee I love them that love me And thus the Beams are doubled and the Love of God to the Soul and the Souls love to God encreaseth the heat betwen both as it is with the Sun shining on the Earth II. He that loves God loving him Magnes amoris amor is drawn to God by the attractive Beams of Divine Love these are called the Bands of Love Hos 11.4 He that loves God loving him is inflamed with Gods Love as it is in a Burning Glass This is a Heavenly Fire kindled from Heaven and not easily quenched Cant. 8.7 He that loves God loving him finds the strongest Obligation upon him to Love God as constrained to it 2 Cor. 5.14 and God endears him to love God from his Heart for Love ravisheth the Heart beyond all things in the World The Lord and his Spouse ravish one another Cant. 4.9 III. He that will keep himself in the Love of God must mind and meditate on four Attributes and Properties of Gods Love which will have great influence upon his Heart and Love 1. On the Eternity of Gods Love to him which hath been ever of old time out of Mind yea before all Time he hath been thy Friend and thy Fathers friend therefore forget him not Prov. 27.10 Because Election which is the effect of Gods Eternal Love is Eternal Ephes 1.4 And because he is Love essentially 1 John 4.8 therefore his Love is Eternal as himself Hos 14.4 2. On the Freeness of Gods Love All the Arguments of his Love are drawn out of his own Breast therefore this free Love of God is called Grace 2 Tim. 1.9 which is no Grace unless it be gratuitous and free Not according to works saith the Apostle the great Champion of Free Grace which Bradwardin calls the Cause of God but according to his own purpose and grace which was given us in Christ Jesus Rom. 11.5 6. before the world began And again There is a remnant according to the election of grace and if by grace then it is no more of works otherwise grace is no more grace O meditate on this How should the consideration of this keep us in the Love of God! ¶ Mark and mind this well Free Grace and Love sent Jesus Christ into the World and all the train of Spiritual Blessings Joh. 3.16 1 Joh. 4.9 1. The free Love of God was the Cause of Election Rom. 11.5 2. The free Love of God is the cause of our effectual Vocation Gal. 1.6.15 3. The free Grace and Love of God is the cause of our Adoption Eph. 1.5 6. 4. The free Love and Grace of God is the cause of our Justification Rom. 3.24 5. The free Love and Grace of God is the cause of the Pardon of Sin Rom. 5.20 6. The free Grace and Love of God is the cause of true and thorough Conversion 1 Cor. 15.10 7. The free Grace and Love of God is the Cause of true Faith Act. 18.27 8. The free Grace and Love of God is the cause of Christs suffering for us Heb. 2.9 9. The Free Grace and Love of God is the Cause of that inestimable Jewel and Blessing the Word of God Act. 14.3 10. The free Grace and Love of God is the cause of our Salvation Eph. 2.5 8. ¶ O meditate and mind the infinite free Love of God in all the sweet Streams of it and dwell upon the meditation of it and be ravished with it and give the God of Grace and Love the Glory of it for ever 3. Mind the Immensity of Gods Love This is so vast an Ocean that thou wilt find neither Bounds nor Bottom in it Hear the Apostle upon it Eph. 3.18 That ye may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledge To know it to pass all knowledge The Consideration of this alone hath so amaz'd some devout Souls that they have been in an Extasie above and besides themselves with it 4. Mind and meditate on the Unchangeableness of Gods Love This is grounded upon two immutable things by which it is impossible for God to lie This O! Heb. 6.17 18. this gives sure Anchor-hold and comfort to a true Believer in a Storm v. 19. This Assurance God hath given his People of old Jer. 31.3 I have loved thee with an everlasting love Rom. 8. ult Joh. 13.1 It is an Inseparable Love It is a final Love but not finite Love It is to the end and without end It is Invincible Love Cant. 8.6 It is an Vnquenchable Love Cant. 8.7 Obj. If this be so what need then of the Apostles Exhortation to keep our selves in the Love of God Answ 1. Because Gods Promises and Believers Priviledges do not exclude but include the use of Means For instance Phil. 2.12 13. Work out your own Salvation with fear and trembling for it is God that worketh in you to will and to do of his good pleasure Eph. 1.5 According as he hath chosen us in him before the foundaon of the World that we should be holy and without blame before him in love 2 Pet. 1.4 to verse 10. He tells them God hath given them exceeding great and precious Promises yet bids them to give all diligence to make their Calling and Election sure by adding Grace to Grace Ephes 2.3 He saith we are saved by Grace through Faith which is the Gift of God without Works and yet he saith we are created to good Works that we should walk in them and this God hath ordained v. 9 10. 1 Thes 5. After he had Exhorted them to many Dutyes he adds this Faithful is he that hath called you who also will do it Mark our Text and compare it with the Context after when he bids us keep our selves in the love of God he saith Vers 24. God is able to keep us from falling and to present us faultless before the presence of his glory with exceeding joy 2. God who prevents us with his Grace and works upon us and in us unto Conversion and Regeneration hereby puts into us an Active Principle and helps and recruits it continually by auxiliary Grace Our habits of Grace cease acting if God suspends the influence of Grace as we see in Peters ease both upon the Waters when he began to Sink till the Lord gave him a Hand and went on denying his Master till the Lord looked upon him and melted him into Tears God will ever have us beholding to him and lean upon him h. 15.4 5.
to God therefore inconsistent with the Love of God These six things the Lord hateth yea seven which his Soul hateth Prov. 6.16 Psal 97.10 Math. 6.24 Therefore ye that love the Lord hate evil These are two Masters which we cannot hate and love both 3. Sin separates from God therefore we cannot keep our selves in the love of Sin and in the love of God Sin makes us depart from God and God to depart from us Therefore Conversion reconciles God to us because it mortifies Sin in us by vertue of Christs Death for us VII He that will keep himself in the Love of God must clear up his Interest and Union to Jesus Christ 1. Because Jesus Christ was sent us as the greatest Instance and the greatest Token of Gods Love in the World 1 Joh. 4.9 2. Because the Lord Jesus purchased the Love of God to us when we were the greatest Enemies to each other Rom. 5.8 10. 3. Because Jesus Christ is the Souls Love Cant. 3.1 4. Because Jesus Christ is all Loves Cant. 5.16 5. Because this was the End of Christs coming into the World to save us from our sins the sole cause of Gods hatred to Sinners Math. 1.21 6. Because the Father loveth whom Christ loveth and he loveth them that love Christ Joh. 16.27 7. Because our Interest in Christ puts a Soul out of all danger Rom. 8.1 Rom. 5.1 Chap. 7.24 25. 8. Because the Lord Jesus makes the Fathers Love to him the measure of his love to us As the Father hath loved me so have I loved you continue in my love Joh. 15.9 i. e. By this ye keep in Gods Love 9. Because the Lord Jesus teacheth us the way how to keep in his Love Joh. 15.10 Consider all this and how cogently they prove this Head of clearing up our Interest and Union unto Christ to keep our selves in the Love of God VIII An eighth way of keeping our selves in the Love of God is by keeping Gods Commandements I do not mean as to a Covenant of Works but upon a Gospel account If ye keep my Commandments ye shall abide in my Love as I have kept my Fathers Commandments and abide in his Love John 15.10 Vers 14. Ye are my Friends if ye do whatsoever I command you O! mind that Again mark this Joh. 14.21 He that hath my Commandments and doth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and we will make our abode with him This Love is the fulfilling of the whole Law and the Gospel too There be many that will complement a Love to God but will do nothing for him The greatness of Abraham's Love to God and of David's Love and of Peter's Love and of Mary's Love of Paul's Love and of the Martyrs Love was in doing and in dying for him And is not the greatness of Gods Love and of Chists Love to us Joh. 15.13 in Doing and Suffering We read of Labour of Love because true Love is Laborious as it was in Jacob's Love for Rachel There is nothing God hates more than pretending to love therefore the Lord hates Hypocrites Not every Mat. 7.21 one that saith unto me Lord Lord shall enter into Heaven but he that doth the Will of my Father which is in Heaven As God saith This People Deut. 5.29 have well said in all that they have spoken O that there were such a Heart in them that they would fear me and keep all my Commandments alwayes So I say of Professors and great Pretenders that shew much kindness with their Mouth but their Heart is not right with God O that there were such a Heart in them that they would make Conscience to do the Will of God If the Lord loved the young man that was in a fair way of keeping the Commandments of God and was not perfect and thorow-pac'd how much more will he have a Love for them that have a respect to all the Commandments of God Psal 119.6 IX The way to keep our selves in the Love of God is to walk closely with God in wayes of strict Holiness This is a Commendation and Character upon Record of Gods chiefest Favourites Thus it was with Abraham Gen. 17.1 Thus it was with Enoch Gen. 5.22 Thus it was with Noah Gen. 6.9 Thus it was with Caleb Num. 14.24 And thus David Psal 73. ult Now we shall see how such a one is to God who desires to keep in the Love of God We have known 1 Joh. 4.16 and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him O sweet dwelling You shall shall find that the Holyest Persons were alwaies the highest Favourites of God Witness those before-mentioned and these following Instances Job 1.1 2 3. How did God bless him and praise him and trie him and reward him for his eminent Holiness Zachary and Elizabeth Luk. 1.6 7. How singularly did they shine in Holiness and in the Favour of God to whom God gave a Son in their old age the Harbinger of Christ Mary the Mother of Christ Luk. 1.28 how was she for her Holiness pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly favoured And Simeon Luk. 2.25 c. and Anna vers 36 37 38. Holiness and Purity brings us to the fight of God which is called Beatifical which is the Souls highest Happiness and ultimate end Math. 5.8 Psal 24.4 Heb. 12.14 and therefore is pronounced Blessed Psal 119.1 2. X. They keep themselves in the Love of God who do not wave or abate their Profession and Practice of Godliness in evil times and do not baulk the wayes of God under severe Providences and sharp Tryals this was eminent in all Christs Worthyes Thus David Psal 44.17 to vers 22. Mind that Place Though they were sore broken and smitten into the Place of Dragons and cover'd as with the shaddow of death yet we have not forgotten thee nor declined from thy way c. Job 13.15 cap. 3.17 18. Thus Job Though he slay me yet I will trust in him Thus Habakkuk Although the Fig-tree shall not blossom the Vine Olive and Field shall fail of their Fruit and not any Flocks or Herds left yet I will rejoyce in the Lord and joy in the God of my Salvation The Lord God is my strength And thus all the Champions of God Let Paul be one Instance more Rom. 8.35 36 37 38 39. Reason Prov. 3.11 12. 1. A Friend loveth at all times and a Brother is born for the day of Adversity Prov. 17.17 2. They know the Lords Chastenings are in Love Heb. 12.6 Rev. 3.19 Psal 119.67 71 72. 3. They know that all the Lords Severities are for good many wayes To drive them to Ordinances and Duties to sweeten them and to teach them to profit by them to know more of the Will of God by them and to give us a better Relish of the
Word by the Rod as Shepherds let loose their Dogs to hunt the stragling Sheep into their Bounds As Parents use Bug-bears to make their Children run into their Arms all in Love and to keep them in it by keeping them from excursions XI Another Means to keep our selves in the Love of God is to keep in our Hearts a quick sense of the Pardon of Sin of the wonderfull love of the Lord to a poor sinfull Soul to pardon great and many sins This puts such an Obligation upon a Sinner that he cannot chuse but express his great love to the Lord for it See a famous Instance of this in Mary Magdalen who having received this great Mercy from the Lord Luc. 7.38 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came where he was in Simon the Pharisees house kneeled down at her dear Saviours feet and instead of Water her Eyes were Ewers and she wept tears upon the feet of Christ and washed his feet with them so abundant were they and then instead of a Towel she wiped his washen feet with the hair of her Head and not only so but kissed his feet All which thô the envious Pharisee blamed yet the Lord Jesus allowed and highly praised with tart reflexion upon the proud Pharisee who omitted those Civilities which that humble loving Convert performed Moreover the Lord that knew her Heart testifies for her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she did it all in much love to him for the forgiveness of her many sins 1. Because Forgiveness of Sin is an act of the greatest Grace condescension and kindness of God to a poor Soul Because by the guilt of Sin a Soul is bound over to eternal Death and Wrath in Hell there to make satisfaction which will be ever a doing and never done Pardon of Sin loosneth the Sinner from that by Christs satisfaction for him 2. Because every one thus Pardoned Psal 51.12 Vphold me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy ingenuous or generous Spirit is made truly sensible of the Kindness of God to him in it and by converting Grace hath an ingenuous and noble Spirit created in his heart that will never suffer him to forget it nor think he can ever sufficiently prize or express it XII A further Means to keep our selves in the Love of God is not only to love the Lord but to keep up our Love to him to the height Such a love as the Bride and Bridegroom have to each other which is brisk and highest then Jer. 2.2 Rev. 2.4 5. I remember saith the Lord the love of thine espousals And again I have somewhat against thee because thou art fallen from thy first love repent and do thy first works The Lord commands our Love towards him in the most intense degree of Affection with all the heart with all the soul with all thy might Cum omni valdè tâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy utmost power Deut. 11.1.13.22 Cap. 19.9 Cursed be the deceiver that hath this Male in his flock Mal. this Masculine Love and yet giveth God the lame and the lean The highest Love of the Soul is a Present for the greatest King in the world Therefore labour to keep up thy Love to the height towards God Thou canst never be excessive in thy Love to God to the Creature thou mayst and commonly art But behold the perversness of Man in this Affection We stint our Love to God where it should know no bounds nor measures and we are boundless in our love to Creatures which alwayes ought to be bounded XIII If we will keep our selves in the Love of God let us labour to grow in Grace and to carry on the work of it in our Souls to the highest perfection This is grounded upon the Verse immediately before the Text viz. Ye beloved building up your selves in your most holy Faith where the Participle building agrees with the Verb in the Text keep your selves in the love of God Noting this growth in Grace and Knowledge to be an effectual means to keep our selves in the Love of God Whether we understand this Clause building up your selves in your most holy Faith to be understood of the Doctrine of Faith or the Grace of Faith or of both for we cannot well sunder them they being helps to each other according to that of Peter who puts them both together to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and this is a Soveraign Remedy against falling away 2 Pet. 3.17 18. Now there is good reason why our growth in Grace and particularly in Faith is a principal means to keep our selves in the Love of God 1. Because the Power of God goes with Faith to keep us firm unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are kept thereby as with a strong Guard 2. Because by building up our selves in our most holy Faith we please God without Faith we cannot do that and we gain upon his Love for we are in the way of God and doing his Will this is the Will of God even our Sanctification He that hath my commandments and doth them Joh. 14.21 he it is that loveth me and he that loveth me my Father and I will love him Joh. 15.9 10. As the Father hath loved me so have I loved you continue in my love If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love XIV A great Means of keeping our selves in the Love of God is this to Pray in the Holy Ghost ver 20. the verse after my Text Now we shall see how forcible and cogent this means is Consider 1. All good things come from God Jam. 1. Prayer is the Key of Gods Closet and Treasury we are meer Beggers and have nothing of our own but are fain to beg our daily Bread of God who keeps us from Hand to Mouth God will have it so because he will have us know to whom we are beholding for all Moreover he Loves to see our Face and hear our Voice and the oftner the more welcome And this he doth as tender Fathers use to do with their Children who know what they need but will have them come to them for all with bended knees for their Fathers Blessing nor shall they come in vain 1. For the Lord commands it and approves it Mat. 6.9 2. He hath annexed great Promises to Prayer 3. Even the Holy Spirit Rom. 8.15 26 27. And hath given us a Mediator to Intercede and plead for us by Office Heb. 4.15 16. and this is the great Office of his High-Priest-hood Heb. 2. two last verses By all which we see how seasonably the duty of Prayer and the Priviledge of Prayer is here annexed ver 20. to keep our selves in the Love of God How can Friends maintain their Amity without frequent converse Abraham was called the Friend of God Jam. 2.23 Gen. 18.17
spiritually Bone of each others Bone and Flesh of each others Flesh Ephes 5.25 to vers 33. ¶ We maintain our Communion with Christ not only by Eating with him Joh. 6.53 to ver 57. but also by Eating of him ¶ God the Father calls us into Fellowship with his Son Jesus Christ our Lord. Ephes 3.12 ¶ Christ is said to dwell in our Hearts by Faith and by his Spirit also for he that hath not the Spirit of Christ is none of his Heb. 3.14 This our fellowship and Communion with Christ is evidenced by our Perseverance in Grace firmly to the End This our Fellowship with Jesus Christ is confirmed by the Sacraments 1. He that is Baptized into Christ hath put on Christ Gal. 3.27 2. By the Supper which is therefore called the Communion because the Saints gather together in that as the highest act of their Fellowship with the Lord and with one another 1 Cor. 10.16 The Bread that we break is it not the Communion of the Body of Christ The Cup that we bless is it not the Communion of the Blood of Christ The Children of God walking in the light have thereby fellowship with Christ and one with another 1 Joh 1.7 As Christ is God and Man in one Person so we have fellowship with him in both Natures 1. In his Divine Nature 2 Pet. 1.4 2. In his Humane Nature Heb. 2.14 Partaking with him in the same Flesh and Blood ¶ In the Spirit He that is joined to the Lord is one Spirit 1 Cor. 6.17 Rom. 8.11 There is one Body and one Spirit Eph. 4.4 ¶ In Afflictions Phil. 3.10 That I may know the fellowship of his sufferings being made conformable to his death ¶ We have Communion with Christ in Glory Rom. 8.17 18. If so be we suffer with him that we may be glorified together Who shall change our vile Body and fashion it like to his glorious Body So Joh. 17.21 22 23 24. ¶ In all good things Wisdom Righteousness Redemption Faith 1 Cor. 1.30 Repentance Regeneration Adoption Justification Sanctification and Spiritual Liberty All these are Benefits and high blessings communicated from the Father by the Spirit through the Purchase and Merit of Jesus Christ See that place it is very Pregnant 2 Cor. 5.17 and apposite 1. He tells you We know Christ no more after the Flesh Because that Dispensation is over we are now under the dispensation of the Spirit 2. Therefore If any man be in Christ he is a new Creature 3. Our Communion with Christ is not hereby lost but advanced Higher if any be in Christ he is a new Creature In Christ still and a New Creature by Christs Spirit working in us all new things and working out all old 4. All this is the Work of God in us and for us by the Son reconciling us and the Spirit perfecting us in the Ministry of Reconciliation ver 18 19.5 All this arose from Love ver 14. the Root of the Communion of Saints with the Blessed Trinity 6. As ye have heard founded in Union expressed in a Communication of all good things by Christ our Head and Husband with Reciprocation and returns of Love on our part in all the Acts of it by intire and Sincere Obedience also in mutual Interchanges of Dutyes respecting our fellow-members of the same Body This is so fully set forth by the Apostle Paul according to the Grace of God given to him that I need say no more about it but commend the reading of that whole Chapter to you 1 Cor. 12. from ver the 4th to the end I fear this Relation and Fellowship is little minded with the Dutyes of it by many that yet think themselves in the Body and presume of the Priviledges of it Mark these few things for your help 1. The differences of Gifts and Administrations Offices and Services in the Body Spiritual as in the Body Natural vers 4. 12. 2. All these coming from one Spirit and one Head Jesus Christ the Fountain Head of all ver 13. 3. That all these Gifts and Graces are divided to every member as the Lord pleaseth for the same use and end to profit withall without Schism without a conceit of self-sufficiency and unconcernedness for others ver 7. 11. 4. All this called Christ to shew the near and Blessed Communion of Saints ver 12. XVIII The last Means I shall name to you is in the words immediately following my Text Vers 21. in the same verse Which doubtless the Holy Ghost points us to as an Effectual means to keep our seives in the Love of God Reason 1. Because it is the Highest Act of Gods Love to us to bestow Eternal Life on us 2. The Lord that hath provided Eternal Life for us will have us alwayes walk in Expectation of it Gen. 49.18 Tit. 2.13 3. We have no Ground at all to expect Eternal Life from God without keeping our selves in the Love of God Rom. 8.23 compared with the last verse 4. We keep our selves in Gods Love by being found in such a State and in such a Way as leads to Life which is chiefly Faith and Obedience 5. Such as are found out of this Way and State are not Children but Strangers and Enemies therefore have no Reason to expect an Inheritance they have no Title nor Right to it Now a Son that 's Heir apparent by Adoption in Christ to such an Estate of Eternal Life in Heaven he will not only be alwayes in Expectation of it but will judge himself bound to study all the wayes he can possibly do to please God to keep in his Love and favour and withall fear and take heed of forfeiting the Love of God 1. Because it is an Act of Mercy and free Grace it is not a Debt or any thing thou canst challenge the Lord Jesus is sole purchaser Text. Rom. 6. ult The Gift of God is Eternal Life through Jesus Christ our Lord. 2. If we look for all as an Act of Mercy it will keep the Soul humble Jam. 4.6 1 Pet. 5.5 and thankful Such a frame of Soul the Lord loves and favours Micah 6.8 2 Cor. 4.18 chap. 5.1 3. The Prospect of Eternal Life will keep us from being much enamoured with this Life which is Vain and Sinful and Sorrowful and Transient 4. The Prospect of a better Life will make us prepare for it 1 Tim. 6.12 Rev. 21.2 Phil. 3.12 13 14. and lay hold on it 2 Pet. 11.12 13 14. By Watchfulness as the wise Virgins Math. 25.4 10. By Constancy in our course and race 1 Tim. 6.19 By casting away every Clog Heb. 12.1 2. 5. Because all Creatures wait for this Glory and are Rom. 8.19 in earnest Expectation of it 6. Because all Saints have ever lived up to it 1 Thes 4. ult Heb. 4.1 9 Heb. 6.19 20. this is the Haven of their rest here they cast Anchor with this they comfort themselves for this they groan
Now let me propound a few Incentives to blow and stir up the dying embers of Divine Love in our Souls 1. No man can love God truly unless he know God truly 1 Cor. 8.3 If any man love God the same is known of him therefore examine what knowledge thou hast of God especially what practical Knowledge It is clear practical Gospel Knowledge to know God in Christ this is saving and brings Life Eternal Joh. 17.3 This is Knowledge that transforms 2 Cor. 3.18 This is a Sanctifying Knowledge Ephes 4.21 22. This is a justifying Knowledge or the Knowledge of Faith Isa 53.11 Philip. 3.8 9 10. This Light and Knowledge comes in to the Soul by the Illumination of the Spirit of God turning our darkness into light and is the teaching of God and the anointing of God teaching all things Joh. 6.46 Joh. 2.20 27. This principally teacheth us these two things 1. The Love of God in Christ to us 2. The Loveliness of Christ to inflame our love to him by his Beauty and Excellency Now when we clearly see and duely consider this our Hearts are marvellously drawn out in Love to the Lord And without this knowledge of God we can never truly love him O pray for it and attend and improve the Means of it This is that which the Apostle points at as the most transcendent of all other in the World which carnal Hearts are no wayes capable of without the work of Gods Spirit in the Soul 1 Cor. 2.9 to the end read and mind that Scripture well There are some things which we can never see in their Excellencies without the help of Telescopes and Perspective glasses by reason of the weakness and dimness of our sight In like manner we can never see the Amiableness of God in Christ without the help of Gods Spirit This sets the Soul upon the Top of a high Mountain as Moses upon the Top of Pisgah whereby he gains a prospect of the Heavenly Canaan or as Christ and his Disciples upon Tabor in the Transfiguration 2 Pet. 1.17 18. 2 Cor. 12.2 3 4. from that excellent Glory Or such a sight as Paul had in his Rapture 2. A second means and Motive to blow up the Flame of Divine Love in us is to consider That the Lord is incomparably the most lovely Object in the World Psal 119.68 Mat. 19.16 17. being the chief of all good and goodness For which reason our Saviour saith Why callest thou me good there is none good but one that is God If we Love a drop of good in the Creature how should we be ravished with an Ocean Psal 36.7 8.9 10. many Oceans in God! Happy he that enjoyes the Fountain of good for with him is the well of Life c. God is purely good without Mixture infinitely good without Measure absolutely good without Dependency communicably good without Failure eternally good without End say the Schools therefore most amiable O consider this And this good this God is ours for ever and ever may every Believer say O let this inflame our Love to this good 3. Examine thy Faith in the Truth of it and labour for the growth of it and observe the working of it for true Faith works by Love and the stronger thy Faith is the stronger thy Love is Gal. 5.8 The Apostle Peter shewing the excellency of Faith and of a tryed Faith that it is more precious than Gold he saith by it we love Jesus Christ though we never saw him with our bodily Eyes and we love him by Believing and rejoyce in it with unspeakable glorious Joy 1 Pet. 1.7 8. Aug. Tract 7. in 1 Joh. Faith is the first Principle and chief root of all Operation in the Soul and it is therefore a vain thing to talk of loving God without Believing Bern. for whatsoever is not of Faith is Sin God doth not put the Oyl of his Mercy but into the Vessel of Faith We believe therefore we speak saith the Apostle we believe therefore we love What made the Saints not value worldly Treasures and Delights What made them Love not their lives to the Death What made them so wonderful in their Active and Passive Obedience for Christ but their Faith by seeing him that is invisible for there is not such an Eye on Earth Heb. 11.24 25 26 27. that see Spiritual things in their Spirituality and notwithstanding their remotest distance such a Faith doth break forth in the flames of Love to God that thereby the Heart where it is is ravished by it the Lord saith his Heart is also ravished with that Eye Cant. 4.9 4. Consider that God best deserves thy Love All the World cannot vye with God in loving us therefore are not worthy to be Rivals with him It is a horrid and an amazing thing how the glorious God should so far be provoked by such Rivals and bear so long Of this he complained severely in his People of old Jer. 2.5 11 12 13 31 32. Read the Prophets and that one Chapter for instance And this is true of the greatest part of the World one silly Idol or other courts all of them yet they never did any man any good nor can it but hurt By loving them they cannot love us again they cannot save us in our trouble they cannot hear us when we cry Jer. 2.28 no more than Baal did his Priests 1 Kings 18.26 Our love is lost upon them they distress us but help us not Like Summer-Brooks that are dry when we most need them Job 6.15 16 17 18. What say you doth not the Lord best deserve your Love what is there that he hath not done for you you owe him not only for your Blessings but for your Being You stand indebted to him for all things pertaining to life and godliness for all in hand and hope And how many grow fat and wanton under the Mercyes of God Deut. 32. yea Jeshurun kicking at his Bowels and beating the Breasts that feed them Strange degenerate Brats Isa 1.2 3. Jer. 3.1 so far that the Lord cryes out to Heaven and Earth to be astonished at it yet for all this continues loving them still and like a good Shepheard seeks after straying Sheep that of themselves would never return without fetching Will any Creature in the world whom thou Idolizest do this for thee Is this after the manner of men No it is the peculiar kindness of God only think on it 5. Consider if thou love the Lord truly and keep thy self in his Love thy heart will cease to love any thing else in the World and be dead to Creatures and they will be dead to thee Gal. 6.14 Si cor amore Christi inardescit omnis creatura vilescit All things are contemptible to one that truly loves God Phil. 3.8 When the Sun shines the Stars vanish and when it shines upon a Fire it puts the Fire out So doth the Love of God in the Soul
and perfect Love because our Souls find rest in God only St. Bernard makes four degrees of our Love to God 1. When a man loves Himself for himself but herein he can have no rest nor content for it is not to be found in him 2. When he loves God for himself and not for God when he would have God make him happy 3. When he loves God for God himself as judging him most worthy of all love 4. When he loves himself and all things else for God only and is therein satisfied desiring nothing more This is indeed to love God when we love him for himself and our selves and all other things subordinately unto God in him and for him only Our Soul as Noahs Dove hath no rest till it return to this Ark. This Injoyment satisfies Psal 17. ult ye shall be abundantly satisfied Psal 36.8 9. because it is the water of life which being once drunk of quencheth thirst for ever I conclude all with this that considering the Circumstances into which we are cast it is our Duty Wisdom and Priviledge to keep our selves in the Love of God from the transcendent Advantages we have by it above the love and favour of men which is hard to get and yet not worth the pains when gotten yea when gotten it is as hard to keep and yet not worth the keeping yea it is easily lost and better lost than kept Therefore never labour to keep thy self in the Love of Men by which thou mayst lose the love of God but keep your selves in the Love of God and that will keep you safe here and for ever The Lord gives it as a Reason why he would not cast off his People though he threatned them as if he would do it Hos 11.8 9. Because saith he I am God and not Man It is not after the manner of men to be constant in their Love but is like Himself and never breaks off or keeps in his Love Ezek. 16.5 6 7 8. The Lord will be called Husband of his People and is he not the best and dearest in the World Doth he take any People or Soul to Wife for rare Beauty or rich Dowry Alas there is none Did he not find us in our gore-blood and yet loved us when such vers 8. Now whom he loves he cleaves to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.24 Ephes 5.31 Thus he that is joyned to the Lord is one Spirit 1 Cor. 6.16 The word is glued to shew the close Union of divine Love Pray then to God for the Holy Ghost which he hath promised to give to them that ask that he may shed abroad the love of God in your hearts 2 Thess 3.5 Rom. 5.5 for hereby you will keep your selves in the love of God Quest What may gracious Parents best do for the Conversion of those Children whose wickedness is occasion'd by their sinful Severity or Indulgence SERMON VII MAL. IV. 6. He shall turn the hearts of the Fathers to the Children and the hearts of the Children to their Fathers THis intricate Text propos'd to me on which I preacht speaking but indirectly and by consequence only as I then said to the Question propos'd upon mature deliberation I have thought good to adjoin Another which I conceive looks with a more direct aspect on both the parts of our Bipartite Question Viz. EPH. VI. 4. Ye Fathers provoke not your Children to wrath but bring them up in the Nurture and Admonition of the Lord. AS Malapertness frowardness sauciness self-will stubbornness sullenness disobedience yea contempt and scorning of Parents specially the more indulgent and weak are Vices too common with Children and Youth So on the other side Parents unless modell'd and confirm'd by the Word and Spirit of God are very prone to fall into one of these two extreams either immoderate severity and rigid abuse of the Parental Authority or fond indulgence and sinful neglect of just and discreet discipline Against Both these extreams our Apostle doth here Arm and fortifie gracious Parents by instructing them how equally to hold the Ballance and Discreetly to manage the reins and rudder of their Parental Power and Discipline so as they may not provoke their Children to a just disgust and wrath on the one side nor expose themselves to a base contempt and scorn on the other And this he doth 1. By forbidding a Vice Ye Fathers provoke not your Children to Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad iram ad irae exuberantiam ne provocate ne irritate q. d. Fathers I know your Children are apt to be Vain rash foolish disobedient stubborn able to roil the most sedate Spirit to try the patience of a Job and 't is fit yea necessary that you admonish reprove rebuke chastize them but yet take heed that while though they provoke you to a just displeasure you by an unjust abuse of your just authority in a too strict rigid immoderate severity against them give your offending Children any just occasion of or urgent temptation to any sinful anger or inveterate wrath against you whilst you are correcting for one sin do not provoke them to commit another Whilst you are plucking them out of a gulph do not dash them against a Rock Fathers provoke not your Children to wrath But Observe we here the Apostles prudence Having vers 1 2 3. allotted to Children their share viz. Obedience Children obey your Parents in the Lord and backt it both with divine Precept and Promise the just consequence seems to require that he should have invested the Parents with Command and Government for their Portion but he fairly waves that and as supposing he had sufficiently fixt the Parents Authority by putting their Children under the yoke of Obedience he now consults the childs interest or rather the mutual comfort both of Parent and Child by advising Parents to use the Power that God had given them moderately and tenderly on the one hand he sweetens the Obedience of the Child on the other tempers the Authority of the Parent That the precept of Obedience may not fright the Child nor the Prerogative of Power swell the Parent let them both know The child that he is in subjection and must obey but then 't is his Father who either doth or should love him and the Father that he hath Authority and may command but whom 'T is his Child whom he must govern with that tenderness as not in the least to provoke Thus by forbidding a Vice 2. By enjoining them the contrary Grace or duty But bring them up in the Nurture and admonition of the Lord. Children as they must not be provoked to wrath so they must not be indulged in folly As they must not be discouraged so they may not be cocker'd Our Children naturally are too too like the wild Horse or Asses colt who if they once begin to know their strength and get the bit between their Teeth will first cast their Rider and then run in a full
inclination can never be directed and the desires fastned on the supernatural Image of God in his Saints As Holiness in the Creature is a Ray derived from the infinite beauty of God's Holiness so the love of Holiness is a Spark from the sacred Fire of his Love 1 John 4.7 St. John exhorts Christians Let us love one another for Love is of God Natural Love among men is by his general Providence but a gracious Love to the Saints is by his special influence The natural Affection must be baptized with the Holy Ghost as with Fire to refine it to a divine purity 2. The Qualifications of this Love are as follows First It is sincere and cordial it does not appear only in expressions from the Tongue and Countenance but springs from the integrity of the Heart 'T is stiled unfeigned Lâ—â—â— of the Brethren 't is a Love not in Word and Tongue only but in Deed and Truth A counterfeit formal affection set off with artificial colours is so far from being pleasing to God the Searcher and Judge of hearts that 't is infinitely provoking to him Secondly 'T is pure the attractive Cause of it is the Image of God appearing in them Our Saviour assures us that Love shall be gloriously rewarded that respects a Disciple upon that account as a Disciple and a righteous man as a righteous man The holy Love commanded in the Gospel is to Christians for their Divine Relation as the Children of God as the Members of Christ and Temples of the Holy Ghost Thirdly From hence it is universal extended to all the Saints The Church is composed of Christians that are different in their Gifts and Graces and in their external Order some excel in knowledge and zeal and love in active Graces others in humility meekness and patience that sustain and adorn them in sufferings some are in a higher rank others are in humble circumstances as in the visible world things are placed sutably to their Natures the Stars in the Heavens Flowers in the Earth and our special respects are due to those whom the Favour of God has dignified above others and in whom the brightness and power of Grace shines more clearly for according as there are more reasons that make a person deserving Love the degrees of Love should rise in proportion but a dear affection is due even to the lowest Saints for all have communion in the same holy Nature and are equally instated in the same blessed Alliance Fourthly It must be fervent not only in Truth but in a degree of Eminency St. Peter joyns the two Qualifications See that ye love one another with a pure heart fervently Our Saviour sets before us his own Pattern as a Pillar of fire to direct and inflame us Joh. 15.12 This is my Commandment that ye love one another as I have loved you As I have loved you Admirable Example His Love was singular and superlative a Love that saves and astonishes us at once for he willingly gave his precious life for our Ransom This we should endeavour to resemble though our highest expressions of love and compassion to the Saints are but a weak and imperfect imitation of his divine Perfection I shall add farther this Love includes all kinds of Love 1. The love of Esteem correspondent to the real worth and special goodness of the Saints 'T is one Character of a Citizen of Heaven that in his eyes a vile person is contemned Psal 15. however set off by the Glory of the world and the ornaments of the present state that as a false Mask conceal their foul deformity to carnal persons but he honours them that fear the Lord though disfigured by calumnies though obscur'd and depress'd by afflictions and made like their blessed Head in whom there was no Form nor Comliness in the judgment of Fools In our valuation Divine Grace should turn the Scales against all the Natural or Acquired Perfections of Body or Mind Beauty Strength Wit Eloquence humane Wisdom against all the external Advantages of this Life Nobility Riches Power and whatever is admired by a carnal Eye The Judgment and Love of God should regulate ours A Saint is more valued by God than the highest Princes nay than the Angels themselves considered only with respect to their spiritual Nature He calls them his peculiar Treasure his Jewels the first Fruits of the Creatures sacred for his Use and Glory in comparison of whom the rest of the world are but Dregs a corrupt Mass They are stiled his Sons being partakers of that Life of which he is the Author and Pattern and what are all the Titles on Earth compared with so Divine a Dignity 2. The Love of Desire of their present and future Happiness The Perfection of Love consists more in the Desire than in the Effects and the continued fervent Prayers that the Saints present to God for one another are the expressions of their Love 3. The Love of Delight in spiritual Communion with them All the Attractives of humane Conversation Wit Mirth Sweetness of Behaviour and wise Discourse cannot make any Society so dear and pleasant to one that is a lover of Holiness as the Communion of Saints David whose Breast was very sensible of the tender Affections of Love and Joy tells us That the Saints in the Earth the Excellent Psaâ— 16. â— were the chief Object of his Delight And â—â—equent to this there is a cordial Sympathy with them in their Joys and Sorrows being Members of the same Body and having an interest in all their good or evil 'T is observable when the Holy Spirit describes the sweetest humane Comforts that are the present reward of the godly man the enjoyment of his Estate in the dear Society of his Wife and Children there is a Promise annext Psal 128. that sweetens all the rest That he shall see the good of Jerusalem and peace upon Israel Without this all temporal Comforts are mixt with bitter displeasure to him There is an eminent Instance of this in Nehemiah Nehem. 2. whom all the Pleasures of the Persian Court could not satisfie whilst Jerusalem was desolately miserable 4. The Love of Service and Beneficence that declares it self in all outward Offices and Acts for the good of the Saints And these are various some are of a sublimer nature and concern their Souls as spiritual Counsel and Instruction compassionate Admonition and Consolation the confirming them in good and the fortifying them against evil the doing whatever may preserve and advance the life and vigour of the inward man others respect their Bodies and temporal Condition directing them in their Affairs protecting them from Injuries supplying their wants and universally assisting them for their tolerable passage through the world And all these Acts are to be chearfully performed there is more joy in conferring than receiving a Benefit because Love is more exercised in the one than the other In short the highest effect of Love that
comprizes all the rest is to die for the Brethren and this we ought to do when the Honour of God and Welfare of the Church require it Hereby perceive we the Love of God because he laid down his Life for us and we ought to lay down our lives for the Brethren If Christians thus loved one another the Church on Earth would be a lively Image of the blessed Society above Thirdly The Love of God and Obedience to his Commands the Product of it are to be considered 1. The Love of God has its Rise from the consideration of his amiable Excellencies that render him infinitely worthy of the highest Affection and from the blessed Benefits of Creation Preservation Redemption and Glorification that we expect from his pure Goodness and Mercy This is the most clear and essential Character of a Child of God and most peculiarly distinguishes him from unrenewed men however accomplished by Civil Virtues Now the internal exercise of Love to God in the valuation of his Favour as that which is better than Life in earnest desires of Communion with him in ravishing Joy in the testimonies and assurance of his Love in mourning for what is displeasing to him is in the secret of the Soul but with this there is inseparably joyn'd a true and visible declaration of our Love in obedienc◠〈◊〉 him 1 Joh. 3.16 This is the Love of God the most real and undeceitful Expression of it that we keep his Commandments The Obedience that springs from Love is 1. Uniform and universal for that two principal and necessary Effects of Love are an ardent desire to please God and an equal care not to displease him in any thing Now the Law of God is the signification of his sovereign and holy will and the doing of it is very pleasing to him both upon the account of the subjection of the Creature to his authority and conformity to his purity he declares that Obedience is better than the most costly Sacrifice There is an absolute peremptory repugnance between love to him and despising his Commands And from thence it follows that Love inclines the Soul to obey all Gods Precepts not only those of easie observation but the most difficult and distastful to the carnal Appetites for the Authority of God runs through all and his Holiness shines in all Servile Fear is a partial Principle and causes an unequal respect to the divine Law it restrains from sins of greater guilt from such disorderly and dissolute actions at which Conscience takes fire but others are indulged it excites to good works of some kind but neglects other that are equally necessary But Love regards the whole Law in all its Injunctions and Prohibitions not meerly to please our selves that we may not feel the stings of an accusing Conscience but to please the Lawgiver 2. The Obedience of Love is accurate and this is a natural Consequence of the former The divine Law is a Rule not only for our outward Conversation but of our Thoughts and Affections of all the interior workings of the Soul that are open before God Thus it requires religious Service not only in the external performance but those reverent holy Affections those pure Aims wherein the Life and Beauty the Spirit and true Value of divine Worship consists Thus it commands the Duties of Equity Charity and Sobriety all Civil and Natural Duties for divine Ends to please and glorifie God Heb. 13.16 It forbids all kinds and degrees of Sin not only gross Acts but the inward Lustings that have a tendency to them Now the Love of God is the Principle of spiritual Perfection 'T is called the fulfilling of the Law 1 Cor. 10.31 not only as it is a comprehensive Grace but in that it draws forth all the active Powers of the Soul to obey it in an exact manner This causes a tender sence of our failings and a severe circumspection over our ways that nothing be allowed that is displeasing to the divine Eyes Since the most excellent Saints are Gods chiefest Favourites Love makes the holy Soul to strive to be like him in all possible degrees of Purity Thus St. Paul in whom the Love of Christ was the imperial commanding Affection declares Phil. 3.10 11. it is zealous endeavour to be conformable to the Death of Christ in dying to Sin as Christ died for sin and that he might attain to the Resurrection of the dead that perfection of Holiness that is in the immortal state 1 John 5.3 3. The Obedience of Love is chosen and pleasant This is the Love of God that we keep his Commandments and his Commandments are not grievous Those that are strangers to this heavenly Affection imagine that a solicitous diligent respect to all Gods Precepts is a melancholy Task but it is delightful to the Saints for Obedience is the continual exercise of Love to God the Paradise of holy Souls The mortification of the carnal Appetites and the restraint from such Objects as powerfully insinuate and engage carnal Hearts is with a freer complacency to a Saint than a sensual fruition of them The sharpest sufferings for Religion are allayed nay sweetned to a Saint from the Love of God that is then most sincerely strongly and purely acted The Apostle more rejoyced in sharp Tribulations for Christ's sake than in divine Revelations 4. The Love of God produces persevering Obedience Servile Compliance is inconstant A Slave hates the Duties he performs and loves the Sins he dares not commit therefore as soon as he is releas'd from his Chain and his Fear his Obedience ceases but a Son is perfectly pleas'd with his Fathers Will and the Tenor of his Life is correspondent to it He that is press'd by fear to serve in an Army will desert his Colours the first opportunity but a Volunteer that for the love of Valour and of his Country lists himself will continue in the Service The motion that is caused by outward poises will cease when the weights are down but that which proceeds from an inward principle of Life is continual and such is the Love of God planted in the breast of a Christian Fourthly We are to prove that from the Love of God and willing Obedience to his Commands we may convincingly know the sincerity of our Love to his Children There is an inseparable Union between these two Graces and the one arises out of the other Godliness and brotherly kindness are joyned by the Apostle And it will be evident that where this Affection of Love to the Saints is sincere and gracious there will be an entire and joyful respect to the Law of God by considering the Reasons and Motives of it 1. The Divine Command requires this Love These things I command you saith our Saviour that ye love one another This Precept so often repeated and powerfully re-inforc'd by him made so deep an impression on the first Christians that they had one Heart and one Soul and their Estates
a of a wound in his Spirit or a sting in his Conscience whereby he was prest down as it were to Hell as before he was caught up to Heaven Others understand it of the reproaches and persecution of his enemies wicked men are likened unto thorns 〈◊〉 Scripture Others again understand it of some bodily distemper an acute tormenting pain such as Stone or Gout or the like Of this opinion are some Ancient and many modern writers Augustine freely confesseth se nescire quid sit that he did not know what it was The Apostle himself tells us be it what it will that it was a Messenger of Satan he sent it though God gave it A godly man at the same time and by the same means may be both afflicted of God and buffeted of Satan God and Satan both though with a different design and to a different end may have a hand in the same affliction God intending the good and Satan the hurt of a Child of God What a gracious God do we serve who overrules Satan in all his devices against us so that he cannot have his ends upon us Thus I have briefly paraphras'd upon the words of my Text and set before you several useful noâ—es from them as they lay in my way The main observation which I shall insist and dilate upon is this Obs That one great design of God in all his dispensations to his People is to prevent and cure the pride of their hearts This you see was the thing God design'd in letting Satan loose to afflict and buffet the Apostle and therefore he gave him a thorn in his Flesh This was his design in leading the Children of Israel such a dance in the wilderness They might well have gone from Egypt to Canaan in less then 40 weeks yet there he made them to wander for the space of 40 years and why was it the Spirit of God tells us Deut. 8 2. that it was to humble them There are other reasons also assign'd but this was the first and greatest reason Elihu informs us Job 33 17. of Gods various dealings with the sons of men and of his various ends therein and amongst the rest this is none of the least to hide pride from man Two ways may God be said to hide pride from man 1. By pardoning it and so this very word is used in another place to note the gracious act of God in the pardoning the Sin of man Blessed is the man whose transgression is forgiven whose Sin is cover'd or hide 2. As God hides pride from man by pardoning it so also by preventing it to hide pride is all one with hindering it and in this sence it is here taken God is said to hide pride from man not by pardoning it when 't is acted but by hindering and keeping man from the acting of it I might shew you how God designed this in his creating man at first he made him of the dust of the earth and this might keep him humble even the sense of his Original God designed this in his way of redeeming man by his Son Jesus Christ we are thereby given to understand that we could no more have redeemed our selves then we could have Created our selves that we are as much beholden to a Redeemer for Salvation and Eternal life as to a Creator for our Natural life Yea God designs this in his way and method of saving man which is by his Grace and not by works of Righteousness which we do we must condemn our selves beforâ—â—e'l justifie us and renounce our own Righteousness if ever we will be made righteous and why is this but that pride should be excluded and that no Flesh might ever Glory or exalt it's self in his sight Yea farther I might let you see how this is Gods design in his more inferiour providence and dispensations This is his design in his exalting his people not that they might be made proud but more humble that they might think and say with David what are we Lord and what are our Fathers House that thou shouldst bring us hitherto This is his design in afflicting them therefore he brings them low that they might be more lowly minded affliction is the Physick by which he brings down that swelling which is in their Souls This is his design in deserting them therefore he hides his face that he may hide pride from his people he leaves them as he did Hezekiah that they might know what was in their hearts For this reason he leaves them to be reproacht and persecuted by men For this reason he leaves them to be tempted and buffeted by Satan For this reason he leaves them to be overcome or overtaken by Sin By their sins and falls they are made more watchful and more humble too Peter was too much opiniated of his own strength and love to Christ Lord says he tho all thy Disciples forsake thee I will not forsake thee but after his fall he was Crest fallen and more modestly conceited of himself Our Saviour said to him Simon son of Jonah lovest thou me more then these he answered Lord thou knowest all things thou knowest that I love thee he speaks to the reality not to the degree of his love to Christ He had done now comparing with and preferring himself before the rest of the Disciples The main reason of the point is this because pride is a sin that is most hateful unto God he hates all sin but more especially this sin There are six things that God hates Prov. 6 16 17. yea there are seven that are an abomination to him and the first and chiefest of those is pride he hates a proud look but he hates more a proud heart Prov. 16 5. Every one that is proud is an abomination to the Lord not abominable only but an abomination in the Abstract James 4 6. 1 Pet. 5 5. twice it is said in the new Testament once in the Epistle of James and the second time in the first Epistle of Peter that God resisteth the proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fights and sets himself in battle array against them He opposeth them because they oppose him nay if it were in their power they would depose him too they would be God to themselves this is the Devillish nature of Pride that when as other sins are against Gods Laws this sin is against his Soveraignty and his being other sins are a turning from God this is a turning upon him Hence it is that God is said to behold the proud a far off as if he could not endure the sight of them Ps 119 21. Prov. 16 5. Isa 25 11 23.8.2.12 13. He hates the proud with his heart he curseth them with his mouth he punisheth them with his hand for proof of this peruse the Texts in the Margent I hasten to what I principally intend Is this so Doth God design in all his Dispensations to prevent and cure the pride of the hearts then let
divine disposal and thereupon tasts some sweets in their bitterness and resolves to submit thereunto as her duty and finding her self to have been barren and unfruitful in the knowledg of the Lord Jesus Christ i 2 Pet. 1.8 to bring forth fruit unto holiness which ends in eternal life k Rom. 6.22 Instances of such fruitful Meditation may be seen in Mr. Oliver's Present forecited chap. 5. Further Faith doth exercise it self 2. In Prayer to God that being the Mouth of Faith in God through Christ in whose prevailing Name Christians are concern'd to lift up their hearts unto him for relief in all their straits Those good Wives who own the Religion of the Bible should not with the Heathen in their pains make their Prayers to Lucina or with the Papists to the Virgin Mary or their S. Margaret but unto him alone in whom they believe l Rom. 10.14 and who alone heareth prayers m Psal 65.2 Chrysostome did greatly complain in his time that the tender mind of a Virgin on her Marriage-day should be diverted from minding the things of Christ with immoderate sports and devices of Mirth and from eying of God who alone could effectually give joy to a married couple * L. Viv. de Christian Foem l. 2. p. 148 149. And therefore she should then rather implore his aid as she hath need to do all along in a married state but much more peculiarly and fervently when having conceiv'd and grown big the hour of her child-bed pangs is approaching that her heart is sore pained within her and the terrors of death are fallen upon hâ—r n Psal 55.4 should her precious Faith fervently utter her most necessary and affectionate requests unto him who hath freely given by his Apostle the good word of support in my Text with those of the like import elsewhere and is able to save to the uttermost deliver effectually and keep in perfect peace all that fly to him and stay themselves upon him in that good work he hath appointed them unto Thus of the principal Grace a Divine or Christian Faith There is also 2. A Moral or Conjugal Faith which is more distinctly called fidelity or faithfulness a Grace much strengthned from the former and in a Wife doth more peculiarly respect her Husband as we may particularly gather from our Apostle in this Epistle o 1 Tim. 5.12 compar'd with that which he speaks more generally of it elsewhere p Tit. 2.10 for the adorning of the doctrine of God our Saviour in all things The Wife hath plighted her Troth to her Husband according to the flesh unto whom the Lord hath in the Marriage-Covenant joyn'd her and she is obliged to be constantly faithful in all conjugal duties to him with whom she hath trusted her self and that by Vertue of the Covenant of her God Neither is it enough to be really faithful but also to seem so or be seen as much as may be so to be * Tertull. Not that any Christian woman should be like some of those in the Great Moguls Countrey ‖ Purchas Pilgrim l. 1. p. 225. who to gain the repute of modest loving and faithful Wives will have their own Corps burnt together with their deceased Husbands but she should shew her real fidelity as in an honest and prudent concealment of her Husbands secrets so in avoiding all just suspicion by any familiar converse with others of being false to his Bed and religiously keeping till death the Matrimonial Obligation not deserting her dear yoke-fellow when reduced to straits For so 't is storied of the King of Pontus his Wife that she disguised her self to follow her banish'd Husband saying There she reckon'd was her Kingdom her Riches and Countrey wheresoever she could find her Husband * L. Viv. de Christ Foem l. 2. p. 157 158. The Wife of a certain Count of Castile when the King had detained her Husband in Prison went to visit him whom she perswaded to put on her cloaths and leave her there in his stead Of which Fact the King hearing did much wonder at the fidelity of the Countess and sent her to her Husband wishing he had such Wives for himself and Sons I might produce more Instances but I hasten If Christian Servants should perform the Offices of their Relation as unto the Lord with all good fidelity q Tit. 2.10 Col. 3.22 much more should the Christian Wife who hath solemnly entred into the Covenant of the Lord with her Husband in all faithfulness fill up her Relation towards him with whom she is become one flesh Yet in too many what a defection is there from this Faith Wat a violation of this good fidelity in our degenerate and decrepit Age which unless God give timely repentance of may not only hazard the Temporal but will also the Eternal salvation of many adulterous child-bearers who yet less impudent than some others wipe their mouth it may be and unless their sharp throws face them to confess their falsity would be thought to be most genuine Daughters of the Church when indeed they hasten its ruine in a spurious brood The next Grace required here in my Text is 2. Charity or Love This in a good Wife I take as I did Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that which is Christian and Conjugal respecting Christ and her Husband Be sure every Christian Wife should 1. Love the Lord Jesus Christ considered both personally and mystically She should sincerely love Christ in himself and in his members Her Faith towards him should work by Love r Gal. 5.6 1. It behoves her to give the Primacy of her affection unto Christ himself She is oblig'd above all most entirely and heartily to love the Lord Jesus Christ her spiritual Husband For they come under the Apostolical Benediction who love our Lord Jesus in sincerity or with incorruption Å¿ Eph. 6.24 Our Lord Jesus loves such and is much affected with their doleful condition as with that of his friend Lazarus t John 11.3 11 35. This indeed is a good evidence of a genuine Faith and shews it self to be of a right stamp when there is an holy care to keep all Christs Commandments u John 14.15 Hence Charity is compared by one to an ever-turning spq always providing and labouring for him in whom she resteth Let this be the chief care of the Christian Wife and she may upon good grounds conclude Christ is hers and she is his w Cant. 2.15 and say in all trouble as the good woman when bloody Bonner threatned her in the Popish persecution to take away her Husband and Son Christ is mine Husband and better to me than Ten Sons you cannot strip me of him Now if the good Wife hath Christ present with her in her Travail as they who love him with a prevailing love certainly have in all their affliction she hath All having him who will command deliverance
be opprest Read Isa 49.14 15 16. Obj. This is an hard saying who can hear it Ans 1. 'T is hard to untamed wanton Proud Nature to make the Will of God our Rule and deny our own Wills but then how hard will Suffering be without it An unresign'd Soul in a day of Affliction is like a wild Bull in a Net full of the Fury of the Lord and the troubled Sea that cannot rest but casteth forth Mire and Dirt. 2. But it is easie to a gratious Soul as such Grace in the Heart is the Image of God and this Image mainly consists in the Conformity of the Will to Gods VVill. The Scripture call's it writing his Law in the Heart and putting it in the inward parts Jer. 31.33 VVell and what is the proper natural Effect or result hereof Psal 40.7 8. It makes the Soul not only Obedient in Suffering but to Submit with Delight Now none of Gods Commands nothing of his Will Scriptural or providential is greivous 1 Jo. 5.3 1. Hence I infer that God is not Glorified but in his own way for our VVills must be resigned to and resolved into his If he will that we Suffer 't is vain to dream of Honouring him otherwise suppose we resove to save our selves and make him amends by double and treble Duty we decieve our selves Obedience is better then Sacrifice and to hearken then the fat of Lambs 1 Sam. 15.22 All the Manifestative Glory of God dependeth on his VVill Rev. 4.11 VVe may extol his Power Grace Justice Holiness c. and not give him Glory if in the interim we resist his VVill t is vain to think of Honouring God and doing our own VVill give him all but his VVill and we give him nothing For 1. His great design is his VVill Rev. 4.11 He both contriveth and Executeth according to it Eph. 1.11 All his word is but his VVill Collos 1.9 Truth is the Analagy of persons things word and thoughts unto the VVill of God And this is his great Contraversy with men in the VVorld they 'd have their VVill and he will have His And indeed Sin is only and that 's enough and too much a Contradiction of his VVill 1 Jo. 3.4 And the accomplishment of his VVill is his Glory 2. In relucting against his VVill we contend against all his Name and being 'T is a denial of his Soveraignty and perogative for what is that but his Pleasure We thwart his decrees for they are the Purpose of his Will VVe contradict his Power thereby as if he were notable to do his Pleasure many are our oppositions we thereby Disbeleive his Holiness as if his Will were not good and his Wisdom as if he had not ordered his matters accurrately yea we deny his Justice by resisting his VVill as if he required more then his due Indeed his VVill is the hinge upon which all his Attributes move disappoint it and you supplant them all so absolutely doth his Glory depend upon his Will 2. I infer that Gods Glorifiing his Name by our Sufferings is not inconsistent with his Parternal Relation Father Glorify thy Name If he be our Father then he Loves then he Careth for us when he Afflicteth us For nothing can deprive us of the Comfort of this Relation which is consistent with that Relation Christ in his Agony calls him Father Mat. 26.39 When he was betrayed and apprehended Jo. 18.11 When he was upon the Cross his expression implies as much Mat. 27.46 And he saith no more when he was Risen Jo. 20.17 Obj. There is not the same Reason why God should continue our Father in Suffering as that he should be Christ in his Passion Because he is his Eternal Son we only adopted Sons Ans This Objection proves only that Christ hath the first Right to his Paternity and we only secundarily in him but not that he is less constantly our Father then his Jer. 31.3 Though we be but adopted Sons our Adoption is Endless not Temporary And therefore our Father will be our Father in Affliction and we shall be his Children For 1. His Fatherly Love is the Reason of his Chastizements He would not Scourge and Correct his Childeren but because they are his Childeren He Chastizeth them as a Father he Condemneth others as a Judge Heb. 12.7 8. 2. We are Heirs of his precious promises even in Affliction 1 Cor. 10.13 It seems then his Faithfulness to his word of promise is engag'd when we are Tempted 3. Suffering Saints have the Image of their Father when they Suffer Christs Sufferings were consistent with the Clouding of his Divine Nature then it did not appear in its Glory but not with the seperation of it from his Humane Saints may be Black by Affliction but withal they are Lovely by grace Cant. 1.5 4. They then stand in most need of his Fatherly Care and Love and therefore shall not be deprived thereof Psal 89.30 31 32 33. Isa 40.12 43.23 5. Our Sonship dependeth on Christs Sonship if therefore God were his Father in his Sufferings he will be our Father in ours For we are chosen and predestinated in Christ to the Adoption of Sons Eph. 1.3 4 5. This is the Reason why Sin it self cannot Un-son us because we are Adopted in Christ not for our own Sake but his Rom. 8.38 39. While we cease not to be Christ's Members we cease not to be the Fathers Children Obj. But if God be our Father why doth he Suffer his Children to be so abused in the World Can it consist with the Love of our Father to see his Children Imprisoned and Slain c. before his Face and he not help and save them An. It is enough that the Scripture hath Reconciled these things Rom. 8.35 36 37 c. Psal 89.30 31 c. We may as well say how could the Father Love Jesus Christ yet Bruise him in that dreadful manner Isa 53.7 8 9 10. But I add 1. That be the Saints never so dear to their Father yet his own Name and Glory is more Dear Their Sufferings being for his Glory he 'l therefore permit them Is it fit that he Suffer in his Name rather then we in our Flesh Or must he loose his Glory to preserve our Estates Ease Liberty or Lives Nay faith the Lord Jesus Father Glorifie thy Name do any thing with me rather than neglect thy Glory and see the Fathers answer in the following words 2. Be his Love to his Saints never so great his hatred of Sin and his just Indignation against it are as great Now here lyes the case she must either Chastize as for our Sins or be unjust He must either dispence so far with his Love as to correct us or dispence with his Righteousness and Holiness And judge now which is most like a Father to correct a Sinning Child or Pamper him in Sins Psal 89.30 c. 3. Hence I infer that our Peace Ease joy Estates Liberty and Life are Subordinated
like Cases Moses's Prayers prevailed to deliver Israel when the Aegyptians so closely pursued them Exod. 14.15 Why Cryest thou unto me and at other times Exod. 32. Numb 14. Asa's Prayer prevailed against Zerah and his Ethiopian Army 2 Chron. 14.11 12. and Jehosaphats against the Amonites 2 Chron. 20. And if Prayer hath been so prevalent why may it not be so still It is an old tried means which hath not used to fail do not say These were more Eminent Saints and so could do more with God by Prayer than you can but remember you have the same God to Pray to that they had and he delights as much in Prayer now as then he did and can do as much for us as theâ—â— he could You Pray with the same kind of Faith that they did and your Faith is grounded on the same Promises they are still the same and the Mediatour who is to present your Petitions to God is still the same and his Interest in those that fear him and his Concern for them is still the same it was and then why may not Prayer now prevail as much as formerly and do as much with God 2. If you do prevail it will be both your Honour and Comfort to have been Instrumental in keeping off Publick Judgments and procuring Publick Mercies So far as your Prayers have been of use for the obtaining such Mercies so far they are your Mercies and you will have comfort in them Any Mercy is sweet when obtained by Prayer much more such as are of advantage to others as well as your selves And it will be as Honourable as Comfortable to be the Saviours of a Land as Saints seem to be called Obad. ult The Repairer of Breaches and Restorers of Paths to dwell in Isa 58.12 3. If you should not prevail for Publick Deliverance yet your Prayers shall not be lost They â—hall return into your own Bosom Psal 35.13 in deliverance for your selves either God will separate you from others you shall deliver your own Souls Ezek. 14.14 or if not God will hide you in the â—â—â—ve and while you continue here will Sanctifie your Sufferings make yoâ— Rejoyce in Tribulation it will be no small comfort to have done your Duty and discharged your Consciences and to suffer without the Guilt of Negligence and not providing against Sufferings 4. You will have little comfort in suffering in the common Calamities if you have not done your part to keep them off If the breaking in of Wrath upon the Land lie at your Doors if a Nation be lost for want of your Praying and Wrestling with God for it It would be sad Suffering with the Guilt of your own Negligence or Slothfulness or Coldness or Security upon your Consciences and having your Hearts reproach you and tell you that had you stood in the Gap you might have made up the Hedg had you Pray'd more you and others might have Suffered lâ—ss Religion might have flourished Ordinances have continued the Gospel continued the Glory of God might not have departed had you laboured to keep it 5. If you that are Godly do not prevail none else are like to do it Others either Prey no◠〈◊〉 all but wholy restrain Prayer before the Lord or if they do yet â—g such as regard Iniquity in their Hearts the Lord will â—r theâ— Psal 66.18 Either their Guilt choaks their Prayers or â—hey have not the Face to look up to God with any Confidence or the Wickedness of their Lives way-lays their Prayers their Sins intercept their Petitions and hinder any Gracious reception of them the Sacrifices of such are an abomination to the Lord and are so far from making up the Breach that they make it wider 6. Lastly Consider How many there be that labour all they can to Ruâ—n the Land The Sinners of the Land are by far the greatest part of 〈◊〉 Sin iâ—â—pread over all And Sinners Act as if they were weary of 〈◊〉 Mercies weary of their Liberties weary of Christ and his Saints of tâ—â— Gospel and Ordinances as if they were all in a Plot against the Land and resolved to try if could Sin it into Destruction into its old Darkness and Spiritual Bondage How many are laying Designs against the Liberties and Privileges the Estates and Lives of others How many are Opprâ—â—â—â—â— and Persecuting and Molesting those that are Peaceable in the Land And how loud do so many Sins Cry in Gods Ears You had need Pray hard for Mercy when Sin Crys so loud for Vengeance Be up then and doing set Prayer against Sin if others attempt to out-sin your Prayers do you labour to out-pray their Sins do not think that a little cold heartless Praying will prevent or Obviat the consequents of so much Sinning When their be Armies of Enemies and Armies of Sins there needs an Army of Prayers too 2. Do not rest in Prayer but hinder all the Sin you can not only in your selves but in others with whom you have to do and over whom you have any power hinder it in your Families by Restraint and Correction in your Neighbours and Friends by Admonition and Reproof So much Sin as you hinder so much you contribute to the Peace and Prosperity of the Nation It is vain to think of preventing Judgment if you do not endeavour to hinder Sin which calls for it though Punishment may not immediately follow at the heels of Sin Sentnce against an Evil Work may not be speedily Executed Eccles 8.11 yet so long as Sin is spared or connived at it is all the while breeding Judgment the store of Sin adds to the Treasure of Wrath. 3. Do all the Good you can 't is your several places not only your Personal but Relative Capacities by Instruction by Counsel by Example labour to propagate Goodness to all with whom you converse while others are spreading Sin do you endeavour to promote Holiness Commend the Ways of God to others by walking exactly in them your selves Practice those things that are Lovely Philip. 4.8 That may be a means to make those love your Religion who hitherto never lov'd your selves The more you do for the gaining of Souls the more you do for the good of the Nation every Saint you are Instrumental to make will be a new Stake in the Hedg a new Stone in the Wall an addition to the Strength and Security of the Land 2. To Sinners How many of those to whom this Exhortation is Address'd will Read it I know not and if they do whether they will own themselves Sinners and count themselves concern'd in what is said but this I am sure of that if they are not Sinners and Wicked they are Saints these Two divide the Land all are either Godly or Ungodly though there be different degrees among both and if Saints they are the former Exhortation will reach them let them then Act up to it and shew themselves Saints let them appear and stand up for the Publick Good and Interpose
Word and Conscience says but the same the Scripture says Now the Comforts Believers pretend to may for methods sake be reduced to two sorts the truth and reality of both which we shall labour to evince 1. Such as proceed from the direct Acts of Grace by this sort I understand nothing else but that inward delight and pleasure which usually accompanies the exercise of any Grace or gracious performance of any Duty and is in a manner intrinsick to it And the reality of this is confirmed by the Experience of all the Saints who of them doth not find a secret sweetness delight and satisfaction in the exercise of â—aith on Christ love to God and Holiness Res jucunda est resipiscentia Luth. Nay sorrow for Sin Mortification Self-denyal have something of pleasure in them There is I dare say more pleasure in a kindly melting of the heart for sin where the sorrow is not meerly Legal but Evangelical and mingled with Love than there is in the Commission of it more in denying a mans self as to any unlawful Appetite than in gratifying himself in resisting a temptation than in yielding to it in mortifying a Lust than obeying it and how much more is there in the exercise of Faith and Love c If our natural faculties are delighted with their proper actions about sutable Objects why may not our spiritual too are they less capable of pleasure or are spiritual Operations less congruous to our faculties when renewed and spiritualized or the Objects less suited to them than natural actions and objects are to our Faculties in their meer natural state If excellent Objects and intense Operations commonly produce the greatest pleasure in our natural Powers when rightly disposed why may it not be so in spirituals too What more excellent Object than God and Christ what more noble act is there of a renewed Soul than Faith and Love what delight then may such a Soul take in closing with its chief good in those acts And so if a natural man may take pleasure in the Contemplation of natural things why may not a Saint in the meditation of heavenly If one may delight in the exercise of Moral Vertue why may not the other in the exercise of Grace If a just a generous a valiant act afford some delight to the Actor how much more an holy one If the Excuse or Applause of a natural Conscience and its testimony of our well-doing affords some delight and sweetness how much more may the approbation of a renewed Conscience yield to a renewed Soul 2. Such as proceed from the reflex Acts of Grace or mens reflecting upon and perceiving their own Graces as suppose a mans knowing he believes in Christ or that he loves God or hates Sin and this kind of comfort is no other than that which flows from Assurance which where-ever it is in Exercise alwaies brings Comfort along with it Assurance in the Act is nothing else but a Conclusion drawn by the practical Understanding of a renewed Soul through the assistance of the holy Spirit from two Premises whereof the major is of Faith the very Language of the Scripture usually some Gospel Promise For instance Joh. 3.16 Whoever believes in Christ shall have Eternal Life the minor is the language of Spiritual sence I believe in Christ the Conclusion from both is Therefore I shall have Eternal Life which following the major proposition which is of Faith and therefore inevident and consequently in a Logical sence the weaker though Theologically more strong as being more certain is it self of Faith too and therefore most certain No man that believes the Scripture will deny the Major and he that shall deny the Minor must deny all Spiritual sence and the reflection of a gracious Soul upon its own Actions and so all possibility of Assurance in any such way of ratiocination and then he may well deny the comfort of Assurance when he takes away Assurance it self And therefore there needs no more to prove the reality of this kind of comfort which is so strong and satisfactory to the Soul of a Believer that he is never at rest in himself till he have attained to it than to prove the being of that Assurance from whence it proceeds and all the Arguments which evince the one will inferr the other he that shall grant a man may be sure of Heaven cannot doubt but he may take abundant comfort and satisfaction in being so assured and that that Comfort is no Fancy And so if a man may certainly know he believes in Christ loves God above all truely fears him is pure in heart a Math. 5.8.3.6 poor in spirit b hungers and thirsts after righteousness c or hath any Grace which accompanies Salvation in sincerity in him which is an evidence of his right to and Interest in any Gospel Promise or Priviledge thereby convey'd it will amount to the same and the sight and sence of any such Evidence cannot but bring the greatest sweetness and refreshment to a gracious heart and which is as real as the delight he takes in the exercise of any of his natural faculties If a man may take much real delight in knowing his Interest in a Prince here on Earth is it a delusion when he delights in the knowledge of his interest in a Saviour in Heaven If a man be so much pleased with his being the Son of a great man may not a Believer be as much Pleased with his being a Child of God his being born of him and adopted by him If men do ordinarily comfort themselves with the hope of some worldly Inheritance they reckon themselves sure of why may not a Saint much more Rejoice in Hope of the Glory of God d Rom. 5.2 triumph in expectation of an Inheritance among the Saints in Light e Col. 1.12 When no man in the World can ever be so sure of obtaining the things of the World as a Saint may be of coming to enjoy the things of Eternity the Hope and Assurance a Christian hath is according as the Promise which is the foundation of it is but the Promise of future Blessedness is a better Promise than that of any temporal enjoyment not only because the good promised is better but because the Promise of the one is more peremptory and absolute when the other is but conditional and limited Thus much may suffice to have been spoken to the first General propounded That a true Believer may give an account of his Christianity and such a one as is satisfactory to himself and ought to be to others he may make it appear that that serious Godliness in the practice of which he lives is more than a Fancy 2. I come to the second General mentioned to give Directions and shew in answer to the Case How we may experience this in ourselves and evidence it in others There be two parts of the Question which must be distinctly spoken to How we may experience
plundered him of all lifting up his Eyes to Heaven said Lord thou knowest where I have laid up my Treasure * By this delighting in God we may undoubtedly know he is our Reward What shall we do to get God to be our Reward Quest Let us see our need of God We are undone without him Lift not Direct 1 not up the Crest of Pride Beware of the Laodicean temper Revel 3.17 Thou saist I am rich and have need of nothing God will never bestow himself on them that see no want of him Let us beg of God to be our Reward 'T was Austin's Prayer Lord Direct 2 give me thy self b Da mihi te Domine Aug. O do not put me off with Common Mercies Give me not my Portion in this life †Psal 17.14 Make over thy self by a Deed of Gift to me Be earnest Suitors and God cannot find in his Heart to deny you Prayer is the Key of Heaven which being turned by the hand of Faith opens all Gods Treasures Live every day in the Contemplation of this Reward Be in the Altitudes Branch 3 Think what God hath prepared for them that love Him c Nihil in hac vita dulcius sentitur nil ita mentem ab amore mundi seperat nil sic animam contra tentationes roborat nil hominem ita ad omne bonum opus excitat quam Gratia contemplationis Bern. O that our thoughts could ascend The higher the Bird flies the sweeter it sings Let us think how Blessed they are who are possessed of their Heritage If one could but look a while through the chinks of Heaven-door and see the Beauty and Bliss of Paradise if he could but lay his Ear to Heaven and hear the Ravishing Musick of those Seraphick Spirits and the Anthems of Praise which they Sing how would his Soul be Exhilerated and Transported with Joy O Christians meditate of this Reward Slight transient thoughts do no good They are like breath upon Steel which is presently off again but let your thoughts dwell upon Glory till your Hearts are deeply affected What Lord is there such an Incomprehensible Reward to be bestowed upon me Shall these Eyes of mine be blessed with Transforming Sights of thee O the love of God to Sinners Stand at this Fire of Meditation till your Hearts begin to be warm How would the reflection on this inmense Reward conquer Temptation and behead those unruly Lusts that have formerly conspired against us What is there a Reward so sure so sweet so speedy and shall I by sin forfeit this Shall I to please my Appetite lose my Crown O all ye pleasures of Sin be gone let me no more be deceived with your sugered Lies wound me no more with your Silver Darts Th◠stolen Waters are sweet yet the Water of Life is sweeter No stronger Antidote to expell Sin than the Fore-thoughts of the Heavenly Remunerations It was when Moses was long out of sight that Israel made an Idol to worship Exod. 32.1 So when the future Reward is long out of our mind then we set up some Idol-lust in our Hearts which we begin to worship Branch 4 This may content Gods People though they have but little Oyl in the Cruse and their Estates are almost boyled away to nothing their Great Reward is yet to come Thô your Pension be but small your Portion is large If God be yours by Deed of Gift this may rock your hearts quiet God lets the wicked have their Pay before-hand Luk. 6.24 Ye have received your Consolation A wicked man may make his Acquittance and write Received in full Payment But the Saints Reward is in reversion the Robe and the Ring is yet to come May not this tune their Hearts into contentment Christian what thô God denies thee a Kid to make merry f Luk. 15.31 if he will say Son all I have is thine is not this sufficient Why dost thou complain of the Worlds emptiness who hast Gods Fulness Is not God Reward enough Hath a Son any cause to complain that his Father denies him a Flower in the Garden when he makes him Heir to his Estate g Quid ultrà quaerit cui omnia suus conditor fit Prosper The Philosopher comforted himself with this that thô he had no Musick or Vine-Trees yet he had the Houshould Gods with him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christian thô thou hast not much of the World yet thou hast God and he is an inexhaustible Treasure It was strange that after God had told Abraham I am thy exceeding great Reward yet that Abraham should say vers 2. Lord what wilt thou give me seeing I go Childless Shall Abraham ask Lord what wilt thou give me when he had given himself Was Abraham troubled at the want of a Child who had a God was not God better than Ten Sons h Quid homini sufficit cui ipse conditor non sufficit Aug. Who should be content if not he who hath God for his Portion and Heaven for his Haven Let this exceeding Great Reward stir up in us a Spirit of Activity for God Our Head should Study for him our Hands work for him our Feet run in the way of his Commandements Alas how litle is all we can do Our Work bears no Proportion with our Reward Mercedi an tantae par Labor esse potest †Verinus The thoughts of this Reward should make us rise off the Bed of Sloth and Act with all our might for God i Spes proemii solatium fit laboris Hierom. It should add Wings to our Prayers and Weight to our Alms. A slothful Person stands in the World for a Cipher and God writes down no Ciphers in the Book of Life Let us abound in the work of the Lord. 1 Cor. 15.58 As Aromatical Trees sweat out their precious Oyls So should we Sweat out our strength and Spirits for Christ Saint Paul knowing what a Splendid Reward was behind brought all the Glory he could to God 1 Cor. 15.10 I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly than they all He outwrought all the other Apostles Saint Pauls Obedience did not move slow as the Sun on the Dial but Swift as the Sun in the Firmament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Did Plato and Demosthenes undergo such Herculean Labours and Studies who had but the dim Watch-light of Nature to see by and did but Fancy the pleasures of the Elizian Fields after this Life and shall not Christians much more put forth all their Vigour of Spirit for God when they are sure to be Crowned nay God himself will be their Crown If God be so great a Reward let such as have an Interest in him Branch 5 be chearful God loves a Sanguine Complection k Acceptior est Deo grata laetitia quam querula tristitia Bucholcer Chearfulness credits Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of the
corrupting Additions to Christianity as the circumstances of the Text shew vers 15. How like a Case this is to ours with our Popish Enemies I need not tell you And now in this Case when the Faith of many was overthrown so much hurt was already done and the danger of greater was so manifest partly by the most insinuating methods of Seduction partly by the terror of Persecution the great care was to secure the uncorrupted residue and preserve unextinct the true Christian Interest The urgency of this Case puts the solicitous concerned spirit of this great Apostle into an inexpressible Agony as his words do intimate I would you knew what conflict I have and not for these Colossians only but for them of Laodicea which was not very remote from Colosse and for as many as have not seen my face in the flesh For it was a common Case and upon him lay the care of all the Churches So that hence his musing meditative Mind could not but be revolving many thoughts and casting about for Expedients how the threatning danger might be obviated and averted And these in the Text which he fastens upon and wherein his thoughts center how apt and proper they were to that Case and consequently to ours which so little differs will be seen 2. By our opening and viewing the Import of the Text it felf Wherein he 1. Proposes to himself the End which he apprehended was most desirable and above all things to be coveted for them That their hearts might be comforted A word of much larger signification than in vulgar acceptation it is understood to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with profane as well as the sacred Writers not only to administer Consolation to a grieved Mind but to exhort quicken excite and animate to plead and strive with dull and stupid wavering and unresolved minds It was thought indeed comprehensive enough to expresse all the Operations of the divine Spirit upon the Souls of men when not only the Christian Church but the World yet to be Christianiz'd was to be the Subject of them as we see Joh. 16.8 In respect whereof that holy Spirit hath its name of Office the Paraclet from this word And it being the passive that is here used it signifies not only the endeavours themselves which are used to the purpose here intended but the effect of them wherein they all terminate a lively vigorous confirm'd State and habit of Soul And that not indefinite but determined to one thing the Christian Faith and Profession which the Apostles drift and scope plainly shewes 'T is not to be thought he so earnestly coveted and strove that they might be jocund chearful abounding with joy and courage in any course right or wrong But that they might be encouraged establish't confirm'd in their Christianity And if the word he here uses were large enough to signifie as was noted above all that was necessary to make men Christians it may as well all that is necessary to continue them such In short the end which the Apostle aims at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intended to these Christians was their Establishment and confirm'd State in their Christianity as the Effect of all Apostolical or Ministerial Exhortations Perswasions Encouragments or any whatsoever endeavours made efficacious to that purpose by the powerful Influence and Operation of the holy Ghost And that it was no lower thing than this we have sufficient Evidence by comparing the close of the foregoing chapter with the beginning of this Where we find chap. 1.28 the avowed design of his preaching warning and teaching in all wisdom was that he might present every man perfect in Christ Jesus That whereas there were various Arts and Endeavours used to adulterate the Christian Religion and pervert men from the simplicity of it he might lose none but to his very uttermost keep all in a possibility of being presented perfect in Christ Jesus at last i. e. That they might be all entire compleat and persevering Christians to the end And for this he adds vers 29. he did labour striving according to his working which wrought in him mightly All his labour and the strivings of his Soul acted by divine Power and by a Spirit greater than his own did aim at this End And now hereupon he intimates how fervid these his strivings were chap. 2.1 I would you did but know what it is not for me to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what an Agony I endure how great this my conflict is for you and for them at Laodicea and for as many as have not seen my face in the flesh And for what That their Hearts might be comforted as we read meaning manifestly the same thing he had exprest before that notwithstaning all endeavours of others to the contrary they might be compleat and confirm'd Christians to the last 2. We have next to consider in the Text the means or what expedients the Apostle conceives would be most effectually conducing to this blessed purpose They are two Mutual Love to one another And A clear certain efficacious Faith of the Gospel The former is shortly and plainly exprest The other by a copious and most Emphatical Periphrasis or Circumlocution He most earnestly covets to have them knit together by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compacted as the word imports in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto or into the other as that Particle signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Mutual Love to one another q. d. The thing were done or much were done towards it if they were knit together in Love compacted made all of a Piece if by Love they did firmly cohere and cleave to one another For then it would be One and all and 't is scarce ever supposeable they should all agree to quit their Religion at once But if that were to be supposed he adds another thing that would put all out of doubt 2. A clear certain efficacious Faith of the Gospel For the several expressions that follow are but a descripton of such a Faith Where we are to note What he would have them apprehend And The apprehensive Principle 1. What he would have them apprehend viz. The Summ and Substance of the Christian Doctrine which he calls a Mystery both because it was so in it self and 't is often spoken of under that name by our Lord himself Mat. 13.11 and familarly by this Apostle Rom. 16.25 Epes 3.3 9. Col. 1.26 and elsewhere And because of the high pretence of the Gnosticks to the knowledge of Mysteries which sometimes he slights Especially being unaccompanied with Love as with them it most eminently was Thô I understand all Mysteries and all knowledge and have no Charity I am nothing 1 Cor. 13.2 Knowledge puffeth up love edifies chap. 8.1 Sometimes as here he makes the sincere Doctrine of the Gospel to outvy theirs herein intimating that such as made Profession of it could have no Temptation to go over
and we are made up of nothing else but Dependency and Frailty Luc. 22.61 Now this active principle is chiefly Faith and Love Faith working by Love Faith gives us union to Christ and maintains that Union Now as we are kept by Faith so we and our Faith are kept both by the power of God to salvation 1 Pet. 1.4 5. Our Inheritance is kept in Heaven for us and we are kept in Earth for it till we possess it in Heaven Quis custodiet ipsos custodes We should be poorly and Miserably kept if the Lord were not our keeper How did Adam keep his Estate and the Angels theirs and Esau his Birth-right and the Prodigal his Portion when all was trusted in their own hands One lost all for an Apple and another for a Mess of Dainty Broth and another for his carnal pleasures but happy Believers whose All is in better Trustees hands 1 Pet. 4. ult even the hand of a Faithful God IV. He that will keep himself in the Love of God must keep himself free from the Love of the World because the Love of this World is contrary to the Love of God 1 Joh. 2.15 16. and therefore inconsistent with it 1. Because the Love of the World and its Trinity or threefold Lust is a dangerous Heart-thief it Steals away the Heart from God as Absolom stole away the Hearts of the People from David by his Kisses 2 Sam. 15.5 6. and Flatteries Hos 4.11 What the Prophet speaks of Wine and Whoredom is true of all other worldly things 2. The Love of the World makes God jealous because Worldlings make an Idol of it and it is the worst Idolatry being that of the first Commandement Mâ—t. 6.24 So is Covetousness and Mammon when the Heart is inordinate upon Creatures Silver Gold Relations that is our Treasure Luc. 12.34 Colos 3.5 Therefore saith the Lord take heed and beware of Covetousness Luk. 12.15 A double caution all little enough And of this nature is Luxury and Epicurism also Phil. 3.18 19 20. Drunkenness the Love of Pleasure more than God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belly-gods Nay thus it is likewise in the inordinate Love of Children which is soon done and they become Idols and God in his jealousie breaks them 1 Sam. 2.21 or breaks us for them as he did old Eli honouring his Sons above God And he that loveth Son or Daughter more than me is not worthy of me Math. 10.37 saith Christ 3. Because the Love of the World is a Choak-pear to all that 's truly good as is clear in the Thorny Ground Math. 13. v. 7.22 Experience teacheth this universally and the nature of the things being contrary one to the other and killing one of another * Like the Torment of Mezentius putting the Living to the Dead which corrupts and kills the Living one being Spiritual and Heavenly the other Carnal Sensual and Destructive yea both are destroyers of each other Rom. 7.24 Who shall deliver me from the Body of this Death Do not we see what mortal Enemies worldly men are to Divine things The Word saith the world lyeth in wickedness the Devil is the Prince of the wicked World and ruleth in the children of disobedience it feeds the Flesh and nourisheth the carnal part and is not subject to the Law of God nor can be Rom. 8.7 Yea it is a deadly thing to the Soul Rom. 6.6 Gal. 5.17 Rom. 8.13 Gal. 6.14 Gal. 2.20 Gal. 5.24 and such deadly things are these two Lovers that is these two Lusts that they hunt for the life of each other fighting against each other to the death and the quarrel alwayes ends in the death of one or th' other If ye live after the flesh ye shall dye but if ye through the Spirit mortifie the deeds of the flesh ye shall live See the Scriptures in the Margin 4. The Love of the World hath Sorcery and Witchcraft in it when once men drink of the Worlds Cup they are intoxicated We read of Simon Magus how he bewitched the People Act. 8.9 We read of Jezebels Witchcrafts 2 King 9.22 Nahum 3.9 Rev. 17.2 3 4. Falsus fallax est mundus exterius aurens interius lutens N. N. and Babylons Sorceries and Witchcrafts and it is joined with the Works of the Flesh Gal. 5.17 to ver 21. Sixteen in number Rev. 22.15 Maxima totius orbis venefica The greatest Witch in the world is the World Her Honours are bewitching Honours Her Delights and pleasures are bewitching Her Riches and Profits are bewitching How then is the Love of the World consistent with Gods Love Therefore for the Love of God love not the World 5. The Love of the World makes Men Apostates from Christ So it made Demas 2 Tim. 4.10 and so it hath made thousands more and thee among the rest if thou lookest not well to thy Self 6. Psal 17.14 Phil. 3.18 19 20. Because the Love of the World makes men take up their Heaven on this side Heaven Of those men the Apostle could not speak without Weeping This is like the Prodigal that preferred a Tavern and a Brothel-House before his Fathers House Luc. 15.13 V. He that will Love God and keep himself in the Love of God must not be a Self-lover there is no greater Enemy to the Love of God than to Love our selves 2 Tim. 3.2 Mark the place for it is a remarkable place He tells you of perilous times a coming and there gives nineteen marks of such men as make the times perilous Of all which Lovers of themselves leads the Van for where once this Principle prevails it opens a Floodgate to all Sin and shuts the door upon all Holy Motions If Self be beloved admired and idolized it is the worst Idol in the World this is an Idol in a secret place continually adored this is Dagon set above the Ark and a Man above God and provokes to jealousie this perverts the course of Nature and Gods order who is one God and uppermost and only to be adored and men set up themselves in Gods Throne and Ungod him by deifying themselves and for one God they set up millions of gods as many gods as Creatures This is mans misery by losing the Integrity wherein God made him and seeking out many Inventions And when the Lord Christ came into the World he he speaks our Love and wooes us for it and commands self-denyal as the first Lesson to be learned in his School Mat. 16.24 25. Mat. 10.37 whereby the great Stumbling-block to Gods Love is taken away VI. If ye would keep your selves in the Love of God be very shy of Sin both in the Risings of it and as to the Temptations to it For the love of God and the love of Sin are more contrary to each other than Heaven and Hell Because they are Morally contrary Rom. 8. 1. Sin is Enmity against God in the Abstract 2. Sin is hatefull
extinguish all worldly love And this is an infallible sign of the love of God in the Soul for they two are contrary and mortal Enemies one to the other and seek the destruction of each other The reason is plain 1. They differ in their Rise and Offspring one is Heaven-born Gal. 5.17 the other is Earthly 2. They differ in their Quality one hates what the other loves 3. They differ in their Objects One loves God the other loves the Creature 4. They differ in the Means of their Attainments one minds the Will and Word of God to follow that only the other minds the Wills and Lusts of the flesh to fulfill them Ephes 2.2 and to make provision for them Rom. 13. last v. 5. They differ in their End The love of Creatures is disappointed and lost the Love of God enjoyes him for ever Psal 42.1 2. and rests satisfied in that enjoyment and not before 6. Consider thou canst never keep thy self in the Love of God if thou art not quit and utterly disengaged from the love of the World in the Lusts and Vanities of it by thy inordinate desires and hankerings after it God never comes into the Soul till the World go out Taulerus and then the Soul moves nobly when it moves to its Principle This makes the Circular motion of the Heavens to be most Noble because it returns alwayes to the same point where it began Thus Noah's Dove found no rest out of the Ark but returned to it after long fluttering about because it found no food among the Carrion but the Raven did and therefore abode by it A Bird as long as it flyes aloft in the Air is free from the Fowlers Gin but when it lights down on the ground and falls a picking in the Earth then is nearest unto danger Thus it fares with men of the Earth O poor Soul saith St. Aug. how dost thou debase thy self thou lovest earthly things and thou art better than them thou admirest the Sun and thou art more beautifull and excellent than the Sun only God is above thee and thou wert made to love him only A Child of Heaven and a Son of the Earth differ in this as much as Heaven and Earth Phil. 3.18 19 20. 2 Pet. 3.10 The Ground is cursed and this World shall be burnt up why art thou enamour'd with it Therefore the Lord imbitters the Worlds Breasts to his Children that they may be weaned and no longer suck of them and then when the world begins to be bitter to us the Lord begins to be sweeter to us Math. 17.4 When Peter had found some Sweetness on Mount Tabor he was loth to come down and would dwell there above the World in that heavenly Company That Wife never truly loved her Husband that loves her Jewels above him Did not Israel do so when they made a Calf of the Jewels God gave them and a God of that Calf and themselves Beasts in worshipping of it What abominable Idolatry what Apostasie what Ingratitude is here 1. All that hath hitherto been said of this great Duty of Keeping our selves in the Love of God is Practical and carryes Application with it containing true signs of such as keep themselves in Gods Love What is that but a great Use of Examination of our State and of our Practice 1. Whether we are in the Love of God 2. Whether we do indeed walk so as to keep our selves in it Be not deceived compare your State Heart and Life with these Rules be serious and solemn in it 2. You have had by way of contrary sufficiently hinted the cross Practice of the greatest part of the World herein who keep themselves out of Gods Love by keeping in an evil State of Enmity between God and them And though God hath long beseeched them by his Embassadours to be reconciled to God 2 Cor. 5.20 yet they will not but stand out in open defiance against God Job 21.14 and desire not the knowledge of his wayes they preferr the Love of men before the Love of God They preferr the love of Money and carnal Delights before the love of God Luk. 8.14 2 Tim. 3.4 They hate the Knowledge of God they hate the People of God they hate the Wayes of God they love those that hate God and whom God hates Can these think themselves in the Love of God Can they keep themselves in the Love of God before they are come into it And this carryes in it a Use of Reprehension Conviction Discrimination and Lamentation all of them respectively O mind and consider it well 3. We have a Use of Exhortation The Text is properly such a Use It contains a Duty to be practised all your Life perform the Duties of that State study what doth please God Qui in amore Dei se custodiunt suaviter habitant instar apum in alvearibus in favis meilis ut Sponsa in finu Sponsi Cant. 1.2 3. cap. 2.4 5 6 12 13. take heed of that which doth offend God shun all that is inconsistent with the Love of God Meditate on the happy Priviledge of such a State Thou art a Candidate of Heaven a Favourite of God such are out of the reach of danger they have a sweet Calm and Sun-shine in their Conscience They have a pleasant Spring of singing of Birds and like the fragrant smell of a Garden of Spices and the fill of Divine Flagons in Christs Banquetting House Cant. 4.16 Cap. 5.1 4. If thou keep thy self in the Love of God thou needest not to fear the Hatred of men This is to be feared of all that are not in the Love of God Those that are in Gods love have no cause in the world to fear worldly mens hate they have the strongest security against it 1. From the Power of God which is omnipotent Gen. 15.1 2. From the Promise of God which is faithful and never fails Rom. 8.31 to 39. Heb. 13.5 6 8. 3. From the Eternity of Christ the same to day as yesterday and for ever He hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my Helper and I will not fear what man can do unto me Read Deut. 33. and the four last Verses God will be a wall of fire about those that are in his Love Zach. 2.5 Read Deut. 32.9 10 11 12 13 14. What higher expressions can be uttered to set forth the tender love of God to his People while they are under his Wing Will ye have more consider that of the Prophet Isaiah in Chap. 60.5 As one whom his Mother comforteth so will I comfort you and you shall be comforted And when ye see this your heart shall rejoyce and your bones shall flourish like an herb 5. If ye mind this Duty aright to keep your selves in the love of God 1 You must labour to understand the love of God to his Elect truely and then meditate
mans Conscience in the sight of God Paul's Preaching this is the principal thing to be aimed at and it is the proper source of all profitable Preaching To conclude You that are Ministers suffer a Word of Exhortation Men Brethren and Fathers you are called to an high and holy Calling your Work is full of Danger full of Duty and full of Mercy You are called to the winning of Souls an Employment near a-kin unto our Lords work the saving of Souls and the nearer your spirits be in conformity to his holy temper and frame the fitter you are for and the more fruitfull you shall be in your work None of you are ignorant of the begun departure of our Glory and the daily advance of its departure and the sad appearances of the Lords being about to leave us utterly Should not these Signs of the times rowse up Ministers unto greater seriousness What can be the reason of this sad Observation that when formerly a few Lights raised up in the Nation did shine so as to scatter and dispell the darkness of Popery in a little time yet now when there are more and more Learned men amongst us yet the Darkness comes on apace Is it not because they were men filled with the Holy Ghost and with Power and many of us are only filled with Light and Knowledge and inefficacious Notions of Gods Truth Doth not always the Spirit of the Ministers propagate it self amongst the People A lively Ministry and lively Christians Therefore be serious at heart believe and so speak feel and so speak and as you teach so doe and then People will feel what you say and obey the Word of God And lastly for People It is not unfit that you should hear of Ministers Work and Duty and Difficulties you see that all is of your Concernment All things are for your sakes as the Apostle in another case Then only I intreat you 1. Pity us We are not Angels but men of like Passions with your selves Be fuller of Charity than of Censure We have all that you have to do about the saving of our own Souls and a great Work besides about the saving of yours We have all your difficulties as Christians and some that you are not acquainted with that are only Ministers Temptations and Tryals 2. Help us in our Work If you can do any thing help us in the work of Winning Souls What can we do say you O! a great deal Be but won to Christ and we are made Make haste to Heaven that you and we may meet joyfully before the Throne of God and the Lamb. 3. Pray for us How often and how earnestly doth Paul begg the Prayers of the Churches and if he did so much more should we begg them and you grant them for our Necessities and Weaknesses are greater than his 2 Thess 3.1 2. Finally Brethren pray for us that the Word of the Lord may have free course and be glorified even as it is with you and that we may be delivered from unreasonable and wicked men for all men have not Faith THE CHAMBER of IMAGERY IN THE Church of ROME laid open OR AN Antidote against Popery Quest How is the Practical Love of Truth the best Preservative against Popery SERMON X. 1 PET. II.III. If so be ye have tasted that the Lord is gracious WHen false Worship had prevailed in the Church of old unto its Ruine God shewed and represented it unto his Prophet under the name and appearance of a Chamber of Imagery Ezek. 8.11 12. For therein were pourtraied all the Abomination wherewith the Worship of God was defiled and Religion corrupted Things relating unto Divine Truth and Worship have had again the same event in the world especially in the Church of Rome And my present Design is to take a view of the Chambers of their Imagery and to shew what was the occasion and what were the Means of their Erection and in them we shall see all the Abomination wherewith the Divine Worship of the Gospel hath been corrupted and Christian Religion ruined Unto this end it will be necessary to lay down some such Principles of Sacred Truth as will demonstrate and evince the Grounds and Causes of that Transformation of the Substance and Power of Religion into a Lifeless Image which shall be proved to have fallen out amongst them And because I intend their benefit principally who resolve all their Perswasion in Religion into the Word of God I shall deduce these Principles from that Passage of it in the first Epistle of the Apostle Peter Chap. 2. and the three first Verses The first Verse contains an Exhortation unto or an Injunction of universal Holiness by the laying aside or casting out whatever is contrary thereunto wherefore lay aside all Malice and all guile and hypocrisie and envy and all evil speaking the Rule whereof extends unto all other vicious habits of Mind whatever And in the Second there is a Profession of the Means whereby this End may be attained namely how any one may be so strengthened in Grace as to cast out all such sinful Inclinations and Practises as are contrary unto the Holiness required of us which is the Divine Word compared therefore unto Food which is the Means of preserving Natural Life and of increasing its strength As new born Babes desire the sincere Milk of the Word that ye may grow thereby Hereon the Apostle proceeds to declare the Condition whereon our profiting growing and thriving by the Word doth depend and this is an experience of its Power as it is the Instrument of God whereby he conveys his Grace unto us if so be that ye have tasted that the Lord is gracious See 1 Thes 1.5 Therein lies the first and chief Principle of our ensuing Demonstration and it is this All the Benefit and Advantage which any men do or may receive by the Word or the Truths of the Gospel depend on an experience of its Power and Efficacy in communicating the Grace of God unto their Souls This Principle is evident in it self and not to be questioned by any but such as never had the least real sence of Religion on their own Minds Besides it is evidently contained in the Testimony of the Apostle before laid down Hereunto three other Principles of equal Evidence with it self are supposed and virtually contained in it 1. There is a Power and Efficacy in the Word and the Preaching of it Rom. 1.16 I am not ashamed of the Gospel of Christ for it 〈…〉 Pâ—â—â—r of God unto salvation It hath a divine Power the Power of God accompanying it and put forth in it unto its proper Ends for the Word of Gâ—d is quick and powerful Heb. 4.12 2. The Power that is in the Word of God consists in its efficacy to communicate Grace of God unto the Souls of man in and by it they taste that 〈◊〉 Lord is gracious that is is efficacy unto its proper Ends. These are Salvation with all things requisite
they may have thereby they will give them up to be an easie prey unto the other Designers And there are two Engines that are applied unto this purpose the one is Ignorance the other is Prophaneness or Sensuality of Life Whenever either of these prevails the Experience intended must necessarily be lost and excluded And the means of their prevailing are want of due Instruction by those who are the Leaders of the People and the encouragement of Sensuality by Impunity and great Examples This is the only formidable Conspiracy against the Profession of the Truth in this Nation without whose Aid all power and force will be frustrate in the Issue And as there is a great appearance in Divine Permission of such a state of things at present amongst us so if they be manag'd by Counsel also and that those ways of Ignorance and Sensuality are countenanced and promoted for this very End that the power of Truth being lost the Profession of it may be given up on easie terms there is nothing but Sovereign Grace that can prevent the Design For the Principle which we have laid down is uncontrollable in Reason and Experience namely That the loss of an Experience of the power of Religion will issue one way or other in the loss of the Truth of Religion and the Profession of it Whence is it that so many corrupt Opinions have made such an Inroad on Protestant Religion and the Profession of it Is it not from hence that many have lost an Experience of the power and efficacy of the Truth and so have parted with it Whence is it that Prophaneness and Sensuality of Life with all manner of corrupt Lusts of the Flesh have grown up unto the shame of Profession Is it not from the same Cause as the Apostle expresly declares it comes by 2 Tim. 4 2 3 4 5. One way or other the loss of Experience of the power of Truth will end in the loss of the profession of it But I proceed unto the Instance which I do design in the Church of Rome for the Religion of it at this day is nothing but a dead Image of the Gospel erected in the loss of an experience of its spiritual power overthrowing its Use with all its Ends being suited to the Taste of men carnal ignorant and superstitious This I shall make evident by all sorts of Instances in things relating to the Person and Offices of Christ the State Order and Worship of the Church with the Graces and Duties of Obedience required in the Gospel And in all my principal Design is to demonstrate what is the only way and means of securing our own Souls any Church or Nation from being insnared with or prevailed against by Popery 1. It is a general Notion of Truth that the Lord Christ in his Person and Grace is to be proposed and represented unto men as the principal Object of their Faith and Love He himself in his divine Person is absolutely invisible unto us and as unto his humane Nature absent from us For the Heavens must receive him until the time of the restitution of all things There must therefore an Image or Representation of him be made unto our Minds or he cannot be the proper Object of our Faith Trust Love and Delight This is done in the Gospel and the preaching of it for therein he is evidently set forth before our eyes as crucified amongst us Gal. 3.1 So also are all the other Concerns of his Person and Offices therein clearly proposed unto us yea this is the principal End of the Gospel namely to make a due Representation of the Person Offices Grace and Glory of Christ unto the Souls of men that they may believe in him and believing have eternal Life John 20.31 Upon this Representation made of Christ and his Glory in the Gospel and the Preaching of it Believers have an Experience of the power and efficacy of the divine Truth contained therein in the way before mentioned as the Apostle declares 2 Cor. 3.18 For we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Having a Spiritual Light to discern and behold the Glory of Christ as represented in the Glass of the Gospel they have experience of its transfoâ—ming power and efficacy changing them into the likeness of the Image represented unto them that is of Christ himself which is the saving effect of Gospel-power But this Spiritual Light was lost among men through th efficacy of their Darkness and Unbelief they were not able to discover the Glory of Christ as revealed and proposed in the Gospel so as to make him the present Object of their Faith and Love And this Light being lost they could have no experience of the power of Divine Truth concerning him changing them into his Image They could make no affecting discovery of him in the Scripture All things therein were dark and confused or at least seemed an inaccessible Mystery which they could not reduce to practice Hence those who had got the publick conduct of Religion drove the people from Reading the Scripture as that which was of no use but rather dangerous unto them What shall these men then betake themselves unto shall they reject the notion in general that there ought to be such a representation made of Christ unto the minds of men as to inflame their devotion to excite their Faith and stir up their affection to him This cannot be done without an open Renunciation of him and of the Gospel as a Fable Wherefore they will find out another way for it another means unto the same end And this is by making Images of him of wood and stone or Gold and Silver or painting on them Hereby they supposed he would be made present unto his Worshippers That he would be so represented unto them as that they should be immediately stirred up unto the embraces of Faith and Love And herein they found sensible effects unto their great satisfaction For their minds being dark carnal and prone to superstition as are the minds of all men by nature they would see nothing in the Spiritual Representation of him in the Gospel that had any power on them or did in any measure affect them In these Images by the means of sight and imagination they found that which did really work upon their Affections and as they thought did excite them unto the love of Christ And this was the true Original of all the Imagery in the Church of Rome as something of the same nature in general was of all the Image-worship in the World So the Israelites in the wilderness when they made the Golden Calf did it to have a representation of a Deity near unto them in such a visible manner as that their Souls might be affected with it so they expressed themselves Exod 32 1. Wherefore in this State under a loss of
God but the Corruptions and Maladies of Christians are not You must hold nothing but what Christians of old have held as received from Gods Word but because they have all some Faults and Errors you must not hold and do all those V. Maintain the Vnity of the Spirit in the bond of Peace with all true Christians as such and live in Love in the Communion of Saints That is with them that live in the Belief and in holy Obedience to the Christian Faith and Law By their Fruits you shall know them The Societies of Malignants who suppress true Practical Knowledge and Piety and hate the best men and cherish Wickedness and bloodily persecute those that in Conscience obey not their Usurpations and Inventions are not the Communion of Saints Wolves Thorns and Thistles are not the Sheep or Vines of Christ VI. Prefer not any odd or singular Sect before the Universal Consent of the Faithful in your Learning or Communion so far as the Judgment of men is to be regarded Though we take not our Faith from the Number of Believers and though the most be usually none of the best and some few are much wiser than the most and in a Controversie a few men of such knowledge are to be believed before the multitude of less knowledge yet Christ is the Head of all true Christians and not of an odd Sect or Party only and he hath commanded them all to live as Brethren in Love and holy Communion And in all Sciences the greater number of agreeing men are liker to be in the right than some stragling persons who shew otherwise no more ability than they At least which side soever you like best in less necessary Points you must always be in unity with all true Christians and not unnecessarily differ from them VII Never set a doubtful Opinion against a certain Truth or Duty reduce not things certain to things uncertain but contrarily uncertain things to certain for instance It is certain that you ought to live in Love and Peace with all that are true Christians and to do good to all and wrong to none Let not any doubtful difference make you violate this Rule and hate and slander and backbite and hurt them for a doubtful indifferent or unnecessary thing Set not your Mint or Cummin Tythes or Ceremonies against Love and Justice and the great and certain things of the Law It 's an ill Sect or Opinion that is against the Nature and common Duty of Christianity and Humanity VIII Faithfully serve Christ as far as you have attained and be true to all the Truth that you know sin not by omission or practice against the Knowledge which you have lest God in justice give up your Understanding to believe a Lie IX Remember that all men on earth are ignorant and know but as in a Glass and in part and therefore the best have many Errors No man knoweth the smallest Grass or Worm with an adequate perfect knowledge And if God bear with multitudes of Errors in us all we must bear with such as are tolerable in each other It 's well if men be humble and teachable and willing to know As we have seen few more imperfect than the Sects that have asserted sinless perfection so we see few so fallible and erroneous as the Roman Sect which pleadeth their Infallibility when they tell you that you must believe their Popes and Councils that you may come to an end of Controversie Ask them whether we may here hope for any end of Ignorance Errour and Sin if not what hope of ending all Controversies before we come to Heaven where Ignorance is ended The Controversies against the Essentials of Christianity were ended with us all when we became true and adult Christians and the rest will be lessened as we grow in knowledge Divinity is not less mysterious than Law and Physick c. where Controversies abound X. Yet stiâ—t not your selves in Knowledge nor say we have learnt enough but continue as Christ's Scholars in Learning more and more to the Death the wisest know little and may still increase There is a great difference in Excellency Usefulness and Comfort between men of clear digested Knowledge and confused undigested Apprehensions These ten Rules practised will save you from being perplexed with Doubts and Controversies of all Pretenders in Religion II. But if your trouble be not about Doctrinal Controversies but about your Sins or want of Grace and Spiritual state digest well these following Truths and Counsels and it will cure you I. God's Goodness is equal to his Greatness even to that Power that ruleth Heaven and Earth His Attributes are commensurate And Goodness will do good to capable Receivers He loved us when we were Enemies and he is essentially Love it self II. Christ hath freely taken Humane Nature and made Satisfaction for the Sins of the world as full as answereth his Ends and so full that none shall perish for want of sufficiency in his Sacrifice and Merits III. Upon these Merits Christ hath made a Law or Covenant of Grace forgiving all Sin and giving freely everlasting Life to all that will believingly accept it so that all mens Sins are conditionally pardoned by the Tenor of this Covenant IV. The Condition of Pardon and Life is not that we sin no more or that by any price we purchase it of God or by our own works do benefit him or buy his Grace but only that we believe him and willingly accept of the Mercy which he freely giveth us according to the Nature of the Gift that is that we accept of Christ as Christ to justifie sanctifie rule and save us V. God hath Commissioned his Ministers to proclaim and offer this Covenant and Grace to all and earnestly intreat them in his Name to accept it and be reconciled to him he hath excepted none VI. No man that hath this Offer is damned but only those that obstinately refuse it to the last Breath VII The Day of Grace is never so past to any Sinner but still he may have Christ and Pardon if he will and if he have it not it is because he will not And the Day of Grace is so far from being past that it is savingly come to all that are so willing and Grace is still offered urgently to all VIII The Will is the Man in God's account and what a man truly would be and have he is and shall have Consent to the Baptismal Covenant is true Grace and Conversion and such have right to Christ and Life IX The number and greatness of former Sin is no exception against the pardon of any penitent converted Sinner God pardoneth great and small to such where Sin aboundeth Grace superaboundeth and much is forgiven that men may be thankful and love much X. Repentance is true though Tears and passionate Sorrow be defective when a man had rather leave his Sin than keep it and sincerely though imperfectly endeavoureth fully to overcome it No Sin
notitiae connotat affectum light and heat clearer views and dearer and stronger Loves must go together 3. The Persons who are to labour after a greater measure of Knowledg and those are real Christians who have attained to some degree of spiritual Understanding that Light which is as the Light of the Moon should be increased so as to equal the Light of the Sun and that which is as the Light of the Sun should be augmented so as to equal the light of seven days should grow more and more glorious 4. The Arguments to perswade and they are two Christ is their Lord Christ is their Saviour 1. Christ is their Lord a Lord most great most gracious the more this is understood the better will his Service be liked as honourable and advantageous and Obedience will be yielded with greater chearfulness and constancy 2. Christ is their Saviour a Saviour from the greatest Evils Sin and the miserable effects of it in time in eternity a Saviour to the greatest Blessedness an everlasting Kingdom and Glory a Saviour of that which is most pretious the Soul which if safe the whole man must needs be secured The Text may be considered with a double reference to what goes before to what follows after 1. To what goes before grow in Grace and Knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence we may observe That the way to increase in Grace is to increase in the Knowledg of Christ the means of Grace will be found inefficacious and empty will convey nothing if Christ be not with them and in them if he be not understood by those that use them All that fulness out of which the Church is replenished from the beginning of the world to the very end of it it has pleased the Father should dwell in Christ Col. 1.19 If a man know where a vast Treasure lies hid he may quickly go and enrich himself the way to have more Grace is to understand that Christ is the Fountain from whence all Grace is derived He is head over all things to his Church which is his Body and is called to shew the reality and plentifulness of Communication the fulness of him who filleth all in all Eph. 1. ult 2. The Text may be referred to what follows after To him be Glory both now and for ever Amen Hence observe thâ—t thâ— grâ—â—â—â—r Knâ—â—lâ—â—â—â—â—â— Christ we attain to the more we shall â—â—â—â—â—r and sâ—◠〈…〉 glorifie him his Godhead is the same with the Fathers his 〈…〉 Dominion equal and eternal The Church millitant muâ—◠〈…〉 begin to glorifie her Lord and Saviour and wheâ— she comes to be 〈…〉 praises will be vastly higher and to magnifie to love to aâ—â—ire and to rejoyce in him will be her everlasting business But I shall wave the Connexion and from the words themselâ—â—â— râ—â—se this Doctrine That it highly concerns all sâ—â—cere 〈◊〉 to grow and iâ—crease in the Knowledg of Christ The Gospel which revâ—â—ls Christ 〈…〉 mystery which the Angels themselves desire to 〈…〉 looking they admire the manifold wisdom of God the exceeding riches of his Grace and love and shall not the Saints search farthâ—â— into this Gospel shall they not look more unto and into Jesus what 〈…〉 him the nature of Angels but the Seed of Abraham The better Christ is understood the better will they understand how happy he has maâ—â—â— them and that Christ being theirs all is theirs The question that in this exercise I am to answer is this How 〈…〉 grow in the Knowledg of Christ and make use of and 〈…〉 Kâ—â—wledg Now that the Answer may be the more full I shall do theâ—â— four things First I shall tell you what it is to grow in the Knowledg of Christ 〈◊〉 the telling you this will tend to the advancement of this groâ—th Seâ—ondly What Properties are required in this Knowledg Thirdly The Directions are to follow that you may increase in the Knowledg of him Fourthly What Vse and Improvement you are to makâ— of tâ—is Kâ—â—wledg or of Christ known I begin with the first of these What it is to grow in the Kâ—â—wledg of Christ Here several Propositions are to be premised 1. The Knowledg of Christ is of the greatest Excellency The Apostle calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.8 Yea doubtless and I câ—â—â—t â—ll things but loss for the Excellency of the Knowledg of Christ Jesus my Lord other kind of Knowledg is like Light from the Sâ—ars this like bâ—amâ— from the Sun Christ is called the Sun of Righteousness He is called Wisdâ—m in the abstract Sapientiae omnimoda sapientia Prov. 1.20 in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom in him iâ—â—he Sum the Perfection of Wisdom To know him does assimuâ—ate and make us like him and when we shall have a full view of him in glory we shall to our utmost capacity fully resemble him To know him is Life eternal and they that seek Life any other way will find death 〈◊〉 themselves mistaken in the end No wonder the Apostle glories in 〈◊〉 Knowledg and that an ancient Father said he was glâ—d he had sometâ—â—â—â— of value he meant Philâ—sophy to despise in comparison 2. This Knowledg of Christ is of absolute necessity Stat invicta haec rupe s. Ego sum Via nullus a in s quicquid ante m via haec non fuerit error lubricum te nebraesunt Luther Tom. 2. p. 507. In Scripture he is compared to those things which are so needful that we cannot be without them 〈◊〉 Mâ—â—t and Drink and Raiment Christ is the Bread of Life the fountain of Living Water we are to put on the Lord Jesus his righteousness is tâ—â— Garment which must cover and secure us To be totally ignorant â—f him must needs be death eternal for there is not Salvation in any other◠〈◊〉 4.12 3. The Knowledg of Christ is by supernatural revelation Much of God may be râ—â—d in the Book of nature his visible Works do make the wisdom pâ—wer and goodness of the Worker also visible But Christ is a mystery hâ—d from Ages and Genâ—rations and would have remained hid still if the Gospel had not revealed him Col. 1.26 Who could ever have thought of God his being manifested in the flâ—sh and redeeming the Church with his oâ—â—â— Blood if this had not been brought to Light by the Gospel Thâ—se are indeed the deep things of God which the Spirit reveals 1 Cor. 2.10 11. and power to discern them and believe them is from the same Spirit 4. The Knowledg of Christ was communicated in a degree under the old Testament The Prophets spake of him and if they had not what they had said besides had been insignificant The Law was a Schoolmaster to bring Israel to Christ Gal. 3.24 The Ceremonial Law requiring the blood of so many sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewed plainly that the Sacrificers themselves deservâ—d to die and therefore is said to be against them
9 10. Lay hold of the promise of the Spirit which the Father is more forward to give then earthly Parents bread to their hungry Children take heed of grieving this holy Spirit deliver up your selves to his guidance and hear what he saith unto the Churches and he will lead you farther into all truth and glorify Christ Joh. 16 14. by causing you to see more of his beauty more of his glory 7. Take heed of seducing Spirits Hearken to the Apostle Joh. 14 1. Beloved believe not every Spirit but try the Spirits whether they are of God and the Trial is to be made with reference to Christ v. 2. It is much to be observed that Satan the Father of lies in broaching of heresies has struck at our Lord Jesus in a special manner Arrius of old denied his Godhead Eutyches his Manhood Nestorius denyed the Union of his Nature in one Person Pelagius opposed his Grace and Antichrist would fain banish his Gospel and hinder him from being lookt unto as the only Mediatour You that are the Sheep of Christ hearken not to the voice of such strangers but flee from them Be not like Children toss't too and fro and carried about with every wind of Doctrine as you would become perfect men in the knowledge of the Son of God and attain to the measure of the Stature of the fulness of Christ Eph. 4 13 14. 8. Abstain from worldly and fleshly lusts these put out the Souls eyâ— and take away the heart These lusts are called deceitful and foolish lusts for they make meer fools of those that make provision to fulfil them The cleaner your hearts are from pride envy passion malice evil concupiscence and covetousness the clearer will the eyes of your understandings be to see the Lord Jesus The Apostle bids the Ephesians Chap. 4 22 23. to put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and then adds be ye renewed in the Spirit of your mind So Col. 3 5 10. Mortify your members which are upon Earth fornication uncleanness inordinate affection c. and then it follows put on the new man which is renewed in knowledge after the Image of him that created him 9. Associate your selves with them who have a great measure of the Knowledge of Christ Solomon tells us He that walketh with the wise shâ—ll be wise but a companion of fools shall be destroyed Prov. 13 20. Value the communion of Saints and delight in them as the most excellent Company and like them best when they shew the best of themselves and most of all manifest that light and heat that is in them Oh what an improvement might Saints make one of another as to wisdom grace and consolation if they were not wanting â—ne to â—â—other and to themselves also The weaker Christians should learn of the stronger â—specially of their Teachers and Teachers themselves by iâ—â—â—â—ing light to others would find then own light increased Ego ex corum numero me essâ— profiteor qui scribunt proficiendo scribendo proficiunt August Epist 7. Knowledge being likâ— the Widdows oyl which the more it was drawn out the more it was augmented 10. Let your end in desiring a greater degree of the Knowledge of Christ be right not that you may be paâ—â— up in your own minds or admired by men but that Christ may bâ— more admired and esteemed by you If knowledge pulls you up you â—re not really great and grown but only swell'd and diseased Apparet Christus humilis ad superbos Est enim superbia non magnitudo sed tumor quod autem tumes videtur magâ—â—â—sed non est saâ— num Augustin Serm. 27. de Temp. as a Father observes Superbia non est magnitude sed tumor More talents will be committed to your trust if you ask more that you may improve them Let this be your design in desiring to grow in the knowledge of Christ that your Faith may grow exceedingly that your love may grow more ardent and that over all things in your hearts Christ may know the preheminence Long to know him better that this knowledge may more perfectly cleanse both your hearts and conversations Follow on to know him that you may follow harder after him In the fourth and last place I am to tell you what Vse and improvement you are to make of this knowledge of Christ or of Christ known And here I might speak largely first of all to them that are without Christ you that are in this state must needs he also without hope and with us God in the world You that are such pray consider what you have heard concerning the Lord Jesus and seriously weigh with your selves whether you have reason still to slight him Much good has been told you concerning him and none but a lying Spirit can suggest and a foolish heart believe that 't is best still to keep at a distance from him Christ calls after you to this day though you have long rejected him behold he stand at the door and knocks Prov. 3.20 waiting that he may be gracious Oh that at length you would he prevailed with to come to him I shall only vse these two arguments to perswade you 1. Christ is willing to receive the very must of you upon your returning and believing he will take you with all your faults and obtain your full and free pardon he will take you with all your debts and cross your scores cancel your bonds though you debts amount to many thousand talents He will take you with all your infirmities though â—ever so soul and loathsome and heal and cleanse your Souls by his Blood and Spirit The Apostle Paul speaks of his being apprehended of Jesus Christ Phil. 3 12. And when our Lord Jesus apprehended him and graciously received him whom did he receive it was a Blasphemer 〈◊〉 Persecutâ—r and Injurious and yet he obtained mercy Iâ— tâ—e Apostle had ransack all he could hardly have found a worse â—rue theâ— those mentioned 1 Cor. 6.9 10 11. Fornicatours Idolaters Adulterers â—ffiminate abusers of themselves with Mankind Thieves Covetous Drunkards Revilers Extortioners and yet these were washt and sanctified first and saved afterwards Here is a strong inducement to the very worst to come to this Gracious this mighty Saviour 2. Christ is willing to give himself to you so that all that he is and has shall be yours you are not only called but wooâ—d you are solicited to give your conâ—ent marriage and this is the greatest and the bâ—â— Match of all to be married to the Prince of life and Lord of all Be but willing to be his he is much more willing to be yours Oh wonder at his condescending love wonder at your own madness in standing out and presently yield your selves to Jesus saying Lord we repent we believe help thâ—â— our and â—â—belief and heal the impenitency and â—ardness of our hearts I shall say no more at present to the
Actions and Accidents two things considerable 1. The Action for example such a Text was handled such a charitable Action done such a Man brake his Leg was drunk or the like 2. The Inference or Observation to be gathered from thence for all Events whether good or bad are intended by the wise God for mans Instruction Now the Memory lays up the former and can retain it a long time but the Lesson which we should learn from it that 's neglected that 's forgotten 2. Things Hurtful to us to wit Injuries These usually stick in the memory when better things slip out If any body hath spoke or done evil to us the memory is trusty enough about these As one says we can remember Old Songs and Old Wrongs long enough yea those whom we profess to forgive yet we declare that we cannot forget them Not but that a man may have a natural remembrance of an injury so that he have not an angry remembrance of it As our heavenly Father himself remembers all a Believers sins but puts away his anger so we may rationally remember them but we must spiritually forget them for else the remembrance of them generally doth us a great deal of hurt but no good at all it cools our love weakens our trust and prepares us for revenge as did Amnon towards Absolon 2 Sam. 13.32 3. Things Sinful thus we can remember a filthy Story seven years when we do forget a saving Sermon in seven hours And herein the Memory is the great Nurse of Contemplative wickedness and represents to the idle and sinful heart all the sins it wots of with renewed delight and so strengthens the impression and doubles the guilt Ezek. 23.19 She multiplyed her Whoredoms in calling to remembrance the days of her youth wherein she had played the Harlot in the Land of Egypt The depraved Memory is herein fitly compared to a Sive that lets the good Corn fall through and reserves only the chaff by which its plain that the Faculty is not lost but poyson'd So that in this respect we may say as Themistocles did to Simonides when he offered to teach him The Art of Memory rather says he teach me The art of Forgetfulness for the things which I would not I remember and cannot forget the things I would 2. The cortuption of the Memory stands in Forgetting those things which we should remember But these things being so exceeding many great and useful though I cannot enumerate them yet I shall comprize the chief of them in these following general heads 1. Our Creator and what he hath done and what he hath done for us Eccles 12.1 Remember now thy Creator in the days of thy youth And yet whom do we more forget Jerem. 2.32 Can a Maid forget her Ornaments or a Bride her Attire yet my people have forgotten me days without number And our Forgetfulness here is most inexcusable because we may see taste and feel him every moment forasmuch as he is not far from every one of us seeing in him we live and move and have our Being and yet we can make shift to forget Him which shews the great Craze we had by the Fall And then the great things which he hath done to wit in the Works of Creation and Providence especially for his Church these we early forget but should remember Psal 77.11 I will remember the Works of the Lord surely I will remember thy wonders of Old And particularly what he hath done for us the many and great Mercies and Deliverances especially the most remarkable of them which every good Christian should have a Catalogue of in his mind or in his Book Deut. 8.2 And thou shalt remember all the way which the LORD thy GOD led thee these Forty Years c. 2. Our Redeemer and what he hath suffered for us Never was there such an Instance of free and transcendent Love in the World as that the Eternal Son of God should give himself to be a Sacrifice to expiate our Sin and yet we that can profess of far less kindnesses from men that we shall never forget them can forget this else he had never instituted the Lords Supper on purpose to keep up the solemn and useful Remembrance thereof which Remembrance sets a work all our Graces our Faith Love Repentance Thankfulness c. And without the frequent Use of this Ordinance where it may be had a defect will be forced in these Graces for the greatest things wear off with time and Holy David himself found cause to charge it uopn his Soul Ps 102.3 Bless the Lord O my soul and forget not all his benefits c. 3. The Truths of Religion especially the most weighty Malach. 1.4 Remember ye the Law of Moses my Servants which I commanded unto him in Horeb for all Israel with the Statutes and Judgments And of these the Apostle Peter saith 2 Pet. 1.12 13 15. he would put the Christians in remembrance though they knew them that they might be established in present Truth yea he would stir them up by putting them in remembrance as long as he lived The Doctrine of God of Christ of the Creation of the Fall of the Covenant of Grace of Faith Repentance the Resurrection as in my Text and Judgment to come these things should be so ingrafted into the hearts of Christians that they should know and remember as well as their own Names or the rooms of their Houses and yet it is a shame to find how easily and almost utterly these things are forgotten by too many How few do we find that have been long Hearers of Gods Word that can give any tolerable account of the Nature of that Faith by which the Soul lives 4. The Duties of Religion The Scripture that so often requires us to remember them plainly implies that we are apt to forget them what 's the meaning of that Exodus the 20 Chap. Verse 8. Remember the Sabboth to keep it holy but that we easily forget it we are surprized by it it returns ere we are aware so that Heb. 13. Verse 2 3 16. which is called by some a Chapter of Remembrance be not forgetful to entertain Strangers Remember them that are in Bonds to do good and to Communicate forget not All which as they shew our duty so do they imply our defectiveness herein though to forget those and such like are as absurd as if we did forget to eat or sleep For as Christians we live by Faith and breath by Prayer so to forget to repent to believe to pray and to discharge the duties of our Relation Callings and all other duties toward God and toward men is to forget Christianity it self 5. Our Sins As there is a culpable so there is an useful and necessary remembrance of them when we remember sin to renew our love to it that 's damnable but when we remember it to loath it and to loath our selves for it that 's saving Ezek. 36.31 Then shall ye remember
our Fathers have told us this and that Observation And likewise as we have heard so we have seen what may be very useful to many a Soul So that you see a good Memory is useful many ways 6. The want of Memory is a great defect and loss when we cannot remember what we read or hear why time is lost I will not say quite lost but it s not improv'd The Chapter 's lost I hope you do not read only to pass the time When Gods Word is remembred then When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Prov. 6.22 But a broken memory hath heard of Gods famous Acts of Providence but forgotten them hath read rare examples of Gods Mercy Justice Power and Goodness but they are slipt and lost In a word so far as thy Memory fails so far will Meditation fail Delectation fail and Practice in a great measure fail And therefore set your selves in the use of the means prescribed and all other good means to heal and strengthen your memories and give the more earnest heed to the things which ye have heard lest at any time ye let them slip Heb. 2.1 And so far in the third use 4. The fourth Exhortation is to young people to store your Memories in the time of Youth Eccles 12.1 Remember now thy Creator in the days of thy Youth Now your Memories are fresh and strong hereafter they will be shattered with cares and business A new Ship or any Vessel that is new is free from leaks but time and travel will batter it so will it be with you care will batter you grief will batter you and therefore now store your selves now a dozen Chapters a good Catechism a Collection of useful Texts and Doctrines will take no room nor make you go the heavier nor sleep the worse And therefore it concerns Parents both to have such things in their hearts and to teach them diligently to their Children perhaps they may not understand the sense of them at the present but these will be ready in their minds till grace and understanding come and then they will help them exceedingly As we lay some sticks or fagots ready in the Chimney which when fire comes signifies something Yet a measure must be observed both with old and young a Ship may be laden but must not be overcharged lest all the Cargo be sunk and lost A just discretion will best determine the measure herein according to the capacities of the Subjects 5. Let us all labour for more holiness for that raiseth all the faculties and reduces them to their right frame and proper Objects The more Grace we have the better we shall remember and especially better things Grace saith excellent Dr. Harris strengthens the memory always for practice though it serve not always for Discourse some says he have such memories that they can repeat vastly but when they should advance to practise they are nobody when others are more confused in their memories but very clear in their practise A grain of Grace is worth an ounce of Parts For thereby we love truths and duties better and it is easy to remember that which we love and therefore let it be our daily Prayer that the God of Peace would sanctifie us wholly Spirit Soul Body all It is not for Christians to enquire just how little Grace will serve our turn for Salvation but rather how much may be attained and improved to the glory of God 6. Lastly Reduce into practice that which you do remember Christus Magister vitae non schola The end of all true knowledge is Practice Remember his Commandments to do them If it be a Doctrinal Truth which you read or hear consider what influence it hath upon the Heart If it be a duty which is set before you immediately set about it If a sin be exposed presently root it out If Sincerity or Hypocrisie be decyphered try thy spiritual State thereby without delay For as a Treasure in the Chest is in danger of the Robber but when it s laid out on a good Purchase here its safe from starting so while spiritual Notions swim only in the memory you may easily lose them but they are safe when they are once incorporated into your real Practise But alas there are too many that are like those whiffling Chapmen who come to the Shop and lay by a great many rich wares but when all is done they buy few or none so these cheapen and bid for the Pearl but will not buy it they will talk over all the points of Religion before they will seriously Practise any one of them Then you remember the Sabboth a right when you so remember it before it comes that when it comes you keep it Holy Then you remember God truly when you fear and love and trust in him Then you remember your Neighbour as you ought when you remember to do good and Communicate Then you remember your selves best when you remember to have alwayes a Conscience void of offence towards God or men In a word then you remember your latter end rightly when you keep your oyl ready in your Lamps and in your Vessels that your Master may find you so doing But I conclude It is worth observing that Holy David among all the rest of his blessed Psalms hath one which is the Thirty eight Psalm which he Stiles a Psalm of David to bring to remembrance His memory it seems had need of help as well as ours Now the Lord grant that this Sermon may by the blessing of God upon it be herein at least useful namely to preserve better Sermons in your mind so shall I have my end God the Glory and you the Comfort Amen Quest What are the Signs and Symptoms whereby we know we love the Children of God SERMON XV. I. JOHN V. II By this we know we love the Children of God if we love God and keep his Commandments OF all the Marks that are useful in the Trial of our spiritual state in reference to Eternity there is none affords a more clear and comfortable assurance of Gods special and saving Mercy than Love to the Saints This has often resolved the Doubts and quieted the Fears of afflicted enquiring Souls when other Graces have not been so apprehensible in their operations But there is no Mark which the deceitful heart does more securely rest upon through the mistake of natural humane Love for that which is spiritual and divive it is therefore most worthy our serious thoughts the deceit being so easie and infinitely dangerous to shew what is the unfeigned genuine Love of the Brethren to which Salvation is annext to confirm the humble sincere Christian and undeceive presuming hypocrites The great Design of St. John in this Epistle is to excite and enflame in Christians the Love of God and of their Brethren the two comprehensive Duties and Sum of the Law
our principal perfections in Heaven and Earth These he recommends by the most affectionate and obliging the most warming melting Perswasives the superlative Love of God to us and our Communion with the Saints in Nature and Grace In the former Verse the Apostle argues for the reality of the effect as an evidence of the Cause Whoever believes that Jesus is the Christ that is the Saviour of the world foretold to the Prophets and expresses the truth of that Faith in a sutable conversation is born of God and every one that loveth him that begat loveth him also that is begotten of him Grace is not less powerful in producing tender reciprocal affections between the off-spring of the same heavenly Father than the subordinate endearments of Nature The pretence is vain of Love to God without loving his regenerate Children And in the Text he argues from the knowledge of the Cause to the discovering of the sincerity of the Effect By this we know that we love the Children of God with a holy affection if we love God and keep his Commandments There is but one difficulty to be removed that the force of the Apostles reasoning may appear 't is this a Medium to prove a thing must be of clearer evidence than what is concluded by it Now though a demonstration from the Cause be more noble and scientifical yet that which is drawn from the Effect is more near to Sence and more discernable And this is verified in the Instance before us for the Love of God who is absolutely spiritual in his Being and Excellencies doth not with that sensible fervour affect and passionately transport us as Love to his Children with whom we visibly converse and who are receptive of the most sensible testimonies of our Affection Accordingly the Apostle argues He that loves not his Brother whom he hath seen how can he love God whom he hath not seen As the Motives to love our Brethren from our conjunction in Nature and familiar Conversation are more capable to allure our Affections and more sensibly strike the Heart than the invisible Deity who is infinitely above us by the same reason we may more easily judge of the truth of our Love to them than of our Love to God To this the Answer is clear the Apostle doth not speak of the Love of God as a still silent contemplative affection confined to to the superior Faculty of the Soul but as a burning shining affection like Fire * Lumine qui semper proditur ipso suo active and declarative of it self in those effects that necessarily flow from it that is voluntary obedience to his Commands and thus it becomes manifest to the renewed Conscience and is a most convincing proof of the sincerity of our Love to the Saints The Text being cleared affords this Doctrine Doctrine The sincerity of our Love to the Children of God is certainly discovered by our Love to God and Obedience to his Commands For the Illustration and Proof of the Point I will briefly shew 1. Who are described by this Title the Children of God 2. What is included in our Love to them 3. What the Love of God is and the obedience that flows from it 4. How from love to God and willing obedience to his Commands we may convincingly know the sincerity of our love to his Children To explain the first we must consider that this Title the Children of God is given upon several accounts 1. By Creation the Angels are called the Sons of God and Men his off-spring The reason of the Title is 1. The manner of their production by his immediate Power Thus he is stiled The Father of Spirits in distinction from the Fathers of the Flesh For though the conception and forming of the Body be the work of his secret Providence yet 't is by the hand of Nature the Parents concurring as the second Causes of it but the production of the Soul is to be entirely ascribed to his power without the intervention of any Creature 2. In their spiritual immortal Nature and the intellectual operations flowing from it there is an Image and resemblance of God from whence this Title is common to all reasonable Creatures and peculiar to them for though the Matter may be ordered and fashioned by the hand of God into a figure of admirable beauty yet 't is not capable of his likeness and image so that neither the Lights of Heaven nor the Beasts and plants of the Earth are called his Children II. By external Calling and Covenant some are denominated his Children for by this Evangelical Constitution God is pleased to receive Believers into a filial relation Indeed where there is not a cordial consent and subjection to the Terms of the Covenant visible Profession and the receiving the external Seals of it will be of no advantage but the publick serious owning of the Gâ—â—pel entitles a person to be of the Society of Christians and filius and foederatus are all one III. There is a Sonship that arises from supernatural regeneration that is the communicating a new nature to man whereby there is a holy and blessed change in the directive and commanding Faculties the Understanding and Will and in the Affections and consequently in the whole Life This is wrought by the efficacy of the Word and Spirit and is called by our Saviour Regeneration because it is not our original carnal Birth but a second and celestial 'T is with the new man in Grace as with an Infant in Nature that has the essential parts that compose a man a Soul endowed with all its faculties a Body with all its organs and parts but not in the vigor of mature age Thus renewed Holiness in a Christian is compleat and entire in its parts but not in perfection of degrees there is a universal inclination to all that is holy just and good and a universal aversion from sin though the executive power be not equal And regenerate Christians are truly called the Children of God for as in natural generation there is communicated a Principle of Life and sutable Operations from whence the Title and Relation of a Father arises so in Regeneration there are derived such holy and heavenly qualities to the Soul as constitute a Divine Nature in man whereby he is partaker of the Life and Likeness of God himself from hence he is a Child of God and has an interest and propriety in his Favour Power and Promises and all the good that flows from them and a Title to the eternal inheritance Secondly I will shew what is included in our Love to the Children of God 1 Pet. 1.22 1. The Principle of this Love is Divine The Soul is purified through the Spirit to unfeigned Love of the Brethren Naturally the Judgment is corrupted and the Will depraved that carnal respects either of Profit or Pleasure are the quick and sensible incitements of Love and till the Soul be cured of the sensual contagion the
are given for as the rigid Dominicans do certainly make God the Cause of Sin whether culpable or not culpable is not the Question even so do the Scotists and Molinists for they both include in the matter of Sin somewhat more than what is meerly Natural even somewhat that is morally Vicious and yet assert that this Matter is the immediate effect of Gods Causality only the one says That God does as it were take man by the hand and lead him to Sin the other That man determines the Efficiency of God and the Scotist says That the first and second Cause do walk hand in hand to the Sin but whether I lead another to the Sin and help him to commit it or whether I am taken by the Sinner and determined to help him to produce what is sinful in the Act or whether I walk with him stil I am at least a Concauser of what is sinful in the Act so that neither the Scotist nor the Molinist give me any satisfaction in this Matter The Result therefore of my thoughts is as follows I am sure that no Natural Being ever has been is or can be without the Efficiency of God the first Cause and yet I am as confident that no Moral Evil is in any sense the Effect of the Physical Efficiency of God The Moral Undueness that is considered as that which is the Foundation of Sin cannot be from God but yet how satisfactorily to reconcile these things or how to comprehend the Modes of Divine Operation is above us we cannot reach unto it it transcends our Understandings 5. There are also several Doctrines which have a special Aspect on those Transactions that are about the carrying on Fall'n Mans Salvation to the Illustrating the Glory of the divine Perfections which are very profound The Doctrines of the Fall of Man the Transition of Original Sin from Adam to his Posterity the Methods taken for the Recovery of the Elect the Covenant of Reconciliation between the Father and the Son from all Eternity the Incarnation of the Son of God and the many surprizing Doctrines with reference thereunto even about his several Offices as Mediator and in special That of his Being a Priest after the Order of Melchisedek his Suretyship how our Sins were imputed to him and his Righteousness made ours beside those Doctrines about the Nature of the Mystical Vnion that is between Christ and Believers and how this is the ground of Imputation and many other momentous points might be spoken unto to evince That though there is nothing of Contradiction in these Doctrines yet there is very much that transcends the most enlarged Capacity They are points that the Angels themselves are prying into but cannot fully comprehend But these things I must wave and go on to acquaint you with some of the many Providences that do in like manner transcend our Understandings II. Among the many amuzing Providences that are before Us I will single out a few 1. That the greatest part of the World should lye in Wickedness unacquainted with the Methods of Salvation is an amuzing Providence Look we into the remotest parts of the World we find nothing but a strange Ignorance of the true God or of the true Worship of God Oh how great a part of the World is over-run with Paganism Mahometanism and Judaism Come we nearer home and take a view of the Christian World behold how small is it in comparison of those parts where the abovemention'd false Religions prevail and of the many thousands who are called Christians how many Invelop'd with the thick clouds of Ignorance and Error and how â—ew free from the Influence of Idolatry and Superstition A multitude of those who have been baptiz'd into the name of Christ have not the opportunity of looking into the sacred Oracles which reveal the true way to Life everlasting and of those who have the happy Advantages of consulting the sacred Scriptures how few can understand them The which is not without a Providence of God But can we compare these Providences with those discoveries that are made of the Infinite Compassions of Almighty God towards the Children of men and comprehend a consistency between them In the Scriptures 't is said That God would have all men be saved and to that end come to the Knowledg of the Truth even when but a very small spot of the Earth have any suitable means afforded 'em for the obtaining such knowledg In the Scriptures the Proclamation is general to all Ho every one and the Expostulation with Sinners is Turn ye Turn ye why will ye dye as I live saith the Lord I desire not the death of a Sinner of a Sinner indefinitely q. d. of any Sinner but rather That he would Turn and Live Besides did not Christ die for this end namely to shew the unexpressible greatness of Gods Love to the world God so loved so so loved the World as if it had been said the Love of God to the World is so transcendent that no words could sufficiently express it nothing would fully represent it but the Delivery of the Son the only begotten Son of God to the Death the cruel the shameful and the reproachful Death of the Cross for the salvation of the World on their Believing and this even when God left Millions of Angels to continue in everlasting Chains of Darkness notwithstanding all which it is manifest That they cannot believe in him of whom they have not heard and cannot hear unless a Preacher be sent unto them and that no such thing has been done no Preacher has been sent or if in one Age yet not in another How can we reconcile these Providences with the Discoveries that are given us of the infinite Compassions of God to Mankind when so few are made partakers of it What of Grace is there in leaving the greatest part of the World in a very little better condition than the fallen Angels I know that there are many things offered towards the satisfaction of a thoughtful Person as Who can tell but there are thousand of Worlds above us whose Inhabitants are in a better capacity to receive and improve the Instances of Divine Love and that this world is but a Spot in comparison of them and if this whole World should perish 't is but as the hanging up a few Malefactors to shew that God is just as well as merciful but how does this solve the Difficulty which is not meerly taken from the Notion we have of Gods meâ—ciful Nature in it self considered but from the Revelations made thereof unto the Children of men in the Scripture about which we cannot have any solid satisfaction but from things which are obvious before us not from what is so fully out of our view and knowledge and concerning Creatures of another kind 'T is true there are some intimations in the Sacred Scriptures which apart and by themselves considered afford Relief such as these The Gentiles which have not
was able to do them good he not only gave them bread in their hunger but nourished and comforted them and was a shelter to them in a strange Land as long as he lived As we should do them all the good we can so we ought to prevent any evil that might fall upon them Saul had been very defective in his duty to David both as a Prince and a Father As a Prince he ought not only to have protected but rewarded so deserving a Subject As a Father he ought to have cherished such an obedient Son who went whither soever Saul sâ—nt him 1 Sam. 18.5 But on the contrary he not only encourages some of his Followers to kill him but endeavours to take away his life by his own hand 1 Sam. 19.1 10. Now how doth David carry it in this case He endeavours to save himself as well as he could by withdrawing and giving place to Saul's wrath And when he in pursuing after him 1 Sam. 24.6 7. 1 Sam. 26.8 9. falls into his hands more than once he doth not only not destroy him himself but withholds those that would The tenderness that was in him toward such an enraged Enemy appeared in this that his heart smote him but for cutting off the skirt of his Garment tho this was done only to shew that he was in his power and that he could have done him a mischief if he would What effect this had upon Saul may be seen in the Story When David shewed him the skirt of his Garment and spake a few words to shew his innocency he tho a King and mightily enraged against him is melted into tears 1 Sam. 24.16 17. Saul lifted up his voice and wept saying Thou hast rewarded me good whereas I have rewarded thee evil There is nothing like to overcome the rough temper and rugged carriage of others sooner than a kind and gentle behaviour toward them When Paul came first to Thessalonica he found them or at least many among them Constat apud Graecos translatitiè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad mores ad animum accommodari Beza to be a rough and untractable people The Bereans Acts 17.11 are said to be more noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of better breeding and more ingenious than they who upon Paul's preaching there took unto them certain lewd fellows of the baser sort and gatheted a Company and set all the City in an uproar ver 5. Hence it is that he saith 1 Thes 2.1 2. That at his entrance in unto them he spake the Gospel of God with much contention that is on their part For as for his own part he was otherwise disposed It was the Rule he gave to Timothy 2 Epist 2.24 The servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth This was his own practise at this time for ver 7. he says We were gentle among you as a nurse cherisheth her children As a Nurse bears with the frowardness and peevishness of Children and by all ways imaginable endeavours to quiet them and bring them to a good humour so did the Apostle with them And it is probable that those of them that did believe partly by the Apostle's Doctrine and partly by his Example were of the like disposition and carriage toward them that believed not And what the effect of this was in that place where the Gospel was so much opposed at first we may gather from what he says in his second Epistle to them Chap. 3.1 Pray for us that the word of the Lord may have a free course and be glorified even as it is with you 2. As we should do them all the good we can and prevent the evil that might hurt them so we ought to pray that God would do them the good and prevent the evil we cannot Pray for them that despitefully use you and persecute you And if for such much more for such who tho they may be in some particular instances prejudicial to us have a love to and kindness for us David complains Psal 57.4 That his soul was among lions and that he did lie among them that were set on fire even the sons of men whose teeth were spears and arrows and their tongue a sharp sword And of these or such as these he says Psal 35.15 They did tear me and ceased not What did David now Did he rend and tear as they did No ver 13. As for me when they were sick my cloahting was sackcloth I humbled my soul with fasting and my prayer returned into mine own bosom What could he have done more for his nearest Friend or dearest Brother So he says ver 14. I behaved my self as tho he had been my friend or brother Take an instance also of what was done for Friends who in a day of temptation did not the good they should When Paul came to Rome he preacht the Gospel among them for two whole years together Acts 28.30 31. And no doubt but that he that was sure that when he came Rom. 15.29 he should come in the fulness of the blessing of the Gospel was kindly received by them And we may well think that he who before he came to them did so earnestly beseech them for the Lord Jesus Christs sake and for the love of the spirit Rom. 15.30 31. to strive with him in prayers to God that he might be delivered from them that did not believe in Judea did confidently expect that they would use not only that but other good means that he might be delivered from them that did not believe at Rome But it fell out otherwise For when a day of tryal came these Romans Faith did so far fail that not a man of them stood by him when he was in that great danger to be devoured by the mouth of the Lion 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me This must needs greatly affect and afflict him yet in the next words he prays that this sin might not be imputed to them I pray God it may not be laid to their charge You see this is the will of God and this hath been the Saints practise But if you find holy men as sometimes you may David and Paul uttering themselves in another manner against God's and their enemies Psal 59.13 2 Tim. 4 14 as if they desired evil to fall upon them either the evil was Temporal or Eternal 1. If the evil were Temporal they cannot be thought to desire it absolutely sub ratione mali as evil but as it had a tendency to their good Deliberata imprecatio mali sub ratione mali contra homines quae est formalis maledictio non potest non esse mala Ames Cas lib. 4. Augustine de ser D. in monte As David Psal 9.20 Put them
a religious respect to the will of God Herein lies the nature of all Practical Holiness to do every thing after a godly sort whatever you are doing be sure you be in the exercise of some Grace There can be no Godliness without Grace Grace in exercise consists in the gracious actings of a holy soul suitable to the matter or occasion that is before us for the exercise of such or such a Grace Or thus Grace in exercise lies in the various emanations of spiritual life shewing it self in suitable and seasonable actings as the matter requires The Spirit of God dwelling in Believers hath a hand in every thing they do as Saints and doth shape himself in 'em into that frame into those holy passions and affections that may best become a Saint in such circumstances i. e. the Spirit does act these things in and by our souls makes use of our faculties le ts out himself through our hearts makes us to act so and so The Spirit is said to cry Abba father because it makes us to do so For instance If the matter between God and a Soul be sin the Spirit works Faith in the Blood of Christ for our justification and pardon works repentance and humiliation brings us to self-denial in order to the mortification of sin in our hearts and lives If the matter be any lawful business that we are called to in the place and relation we stand in the Spirit directs us how to do it in the best manner so as God may be most glorified Grace in the heart guides the hand The heart is the seat of all affections The Spirit knows that man will act so or so as he stands affected and therefore the Spirit sets the affections right for God works in the heart a true love to God a holy fear of God a zeal for his glory These gracious dispositions towards God follow a Saint into all his Imployments inclining him to holiness in all his ways Object Do you Ministers take upon you to tell us what we must do in our Callings We have served an Apprentiship and know better than you what belongs to our business Ans Mistake me not for the mystery of your Craft whatever it is I meddle not with that God has left you to your own reason and understanding and so do I The directions I give you relate only to the religious manner of doing what you do tho I must tell you it is God that instructs you to discretion in all worldly business Isa 28.26 Whatever your skill and insight is in your calling prayer may make you wiser you may obtain a more excellent spirit in your way than you now have if you seek it of God Exod. 35.31 32. Tho you are left to the use of your reason as men yet Faith must go along with it as you are Christians Therefore I shall shew you how to put forth an act of reason in Faith Some think they are never to make use of Faith but when Reason fails them 'T is true in such cases Faith is of singular use Abraham found it so yet God expects that in the ordinary course of our lives in all common matters that pass thorow our Hands Reason and Faith should go together for both have their distinct parts in all our ordinary undertakings And Faith is always Superior to Reason Reason is fubservient to that as a hand-maid putting forth its utmost strength in all humane endeavours still leaving room for Faith to deal with God for a blessing that all may issue well at last Object How may we know when Reason and Faith go together Ans 1. When at our entrance upon any business we seek wisdom and understanding from God stirring up our Reason by our Faith looking up to him from whom comes every good and perfect gift that he would instruct us unto discretion 2. When in answer to Faith and Prayer thoughts â—o come in that clear up our way to us and do put us into a right method pointing out such probable means inclining to such apposite counsels as in a rational way tend to the expediting that business we are about In this case Reason owes its light to Faith and ascribes all its skill and discerning to God who opens the eyes of our Natural Understandings and causes the Spirit of a Man to move aright in giving a true judgment of what is before us Such a one can say The race is not to the swift nor the battel to the strong 'T is not in him that wills nor in him that runs but in God that sheweth mercy Therefore let not the wise man glory in his wisdom nor the strong man in his strength but only in this That he knows me 3. When under the greatest assurances of our own Reason we yet live in a humble dependance upon God for success knowing that God can come between us and our Reason and disappoint us He can dis-joynt our councils and let in his own will upon us when we have laid things never so well together God can spy a flaw in the best humane contrivances to overthrow all he can smite us between the joynts and the harness 1 Kings 22.34 and give us a mortal wound when we think we are shot-free Thus does God sometimes frustrate all mans preparations turning his wisdom into foolishness disappointing him in the height of his expectation he looks for good and behold evil comes he puts forth an act of Reason in Faith who trusts to God and not to his own Reason 'T is our duty to make use of it as men tho as Christians we ought not to trust in it 2. Consider present Providences Tho 't is Precept not Providence that makes Duty yet Providence points to Duty to the time and season of it Much of our duty lies in complying with the opportunity and occasion that Providence gives for the doing of this or that good work to every thing there is a season Eccles 3.1 and every thing is beautiful in his time ver 11. The beauty of holiness lies in timing our duties aright The godly man bringeth forth his fruit in his season Psal 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.7 meet fruit i. e. apposite fruit fruit well-placed What is done out of its place and proper season is not so comely and beautiful Do good as you have opportunity Gal. 6.9 10. If we would reap in due season we must sow in due season There is a sit season for both We are never more obliged to our duty than when we have the fittest opportunity to perform it and we must eye providence in this 'T is the Prerogative of God to appoint times and seasons not only for his own purposes but for our duty He appoints the day and the things of the day what and when it shall be done Should you order a Servant to do a business to day and he should not do it till the next day would you not count such an one a
spiritual Head and then tho her pains be never so many her throws never so quick and sharp she may be confident that all shall go well with her either in being safely delivered of the Fruit of her Womb as the Lord's reward out of his free love r Psal 127.3 or having her Soul and that of her Seed eternally saved being taken into covenant with the Almighty God Å¿ Gen. 17.1 7. so that in the issue she will at last with all humble adoration yeild that it could not have been possibly better with her than to have been in that condition of subjection and sorrow in breeding bearing and bringing up of children 'T was this Faith for the substance of it which the pious childing Women mentioned in the story of our Saviours Genealogy did exercise a continuance wherein is required of every just Christian Woman that she may live by it in the pains which threaten death For by this Principle she may be the best supported and derive Vertue from her Saviour for the sweetning of the bitterest cup and strength for the staying her up when the anguish of bringing forth her first child is upon her t Jer. 4.31 as Sarah the notable pattern of pious Women in this case did concerning whom it is recorded u Heb. 11.11 By faith Sarah her self receiv'd strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promised A staying and living by Faith upon Gods Providence and Promise will revive the drooping spirits of otherwise weak and fearful Women in their good work of child-bearing for the multiplying of the Church with those whom God will save So that tho impending danger to Mother and Child may make even good women to quail when their pangs as so many touches of Gods dâ—â—pleasure against sin are upon them yet by Faith they can fetch relief out of the faithfulness of the Promiser as Sarah did and out of this good word he hath recorded in my Text or that more general by the Prophet David w Psal 55.22 with 1 Pet. 5.7 He will sustain or take care of those that cast their care and burden upon him with the like Hereupon the upright woman tho frail can resign up her self to God being fully perswaded with the Father of the Faithful x Rom. 4.11 That what he hath promised he is also able to perform in his own time and way which is ever the best And one * Mr. Oliver chap. 13. p. 139. now with God speaking largely to this matter in his Present to Teeming Women hath very well observ'd 'T was his will that in their Travail there should ever be while the World stands that most eminent instance of his power Indeed that I may say which made the great Heathen Physician Galen after a deep search into the Causes of a womans bringing forth a child to cry out Oh miracle of Nature Hence in her low estate the pious Wife who lives by Faith above Nature when she spreads her hands and utters her doleful groans before the Almighty concludes It is the Lord let him do what seemeth him good y Jer. 4.31 1 Sam. 3.18 2 Sam. 15.26 Luke 22.42 If it seems good unto him then to call for her life and the life of her Babe she can say Lord here am I and the child which thou hast given me as the Prophet speaks upon another account z Isa 8 18. She trusts to that good and great promise a Gen. 3.15 That the seed of the woman shall break the serpents head and therefore comforts her self that the Serpents sting is took away by him that is born of a woman And tho the Birth of her Child may cost her much more sorrow than it doth her Husband yet as Manaoh's Wife she may have a secret intimatiom b Judges 13.3 9 23. from the Angel of the Covenant of and in her safe deliverance one way or other which her Husband knows not of and which will abundantly compensate all her sorrows If she hath been in such a condition before she can say c Rom. 5.4 Psal 63.7 Tribulation worketh patience and patience experience and experience hope and so by Faith conclude Because thou hast been mine help therefore will I trust in the shadow of thy wings This saving Faith I might farther shew doth presuppose and imply Repentance and express it self in Meditation and Prayer 1. It doth presuppose and imply Repentance which from a true sense of sin and an apprehension of the mercy of God in Christ doth cause a loathing of our selves for our iniquities d Ezek. 20.43 and 36.31 which is a very proper exercise for a child-bearing woman who is eminently concern'd antecedently to bring forth fruit meet for repentance e Mat. 3.8 that God may receive her and the Fruit of her Womb graciously upon her hearty turning from sin and returning to and trusting in him Child-bearing Women should fruitfully remember the Sentence acknowledg rightly Gods displeasure against sin and humble themselves very particularly before him who doth in mercifulness infinitely surpass all the Kings of Israel that he may shew special favour to them For as a woman newly delivered of her Child is not out of peril whilst that Physicians call the Secundine and the Placenta or part thereof remains so neither if there should be remaining any known sin unrepented of could she upon good grounds expect to be saved from her groanings One of the Ancients * Nazianz. doth set forth Repentance by comparing the Soul to a pair of writing Tables out of which must be wash'd whatsoever is written with sin and instead thereof must be entred the characters of Grace And as this spiritual washing is very necessary for all f Jo. 3.3 5. Tit. 3.5 so be sure it is specially necessary for those women who are apt to be over-curious in the washing of their Linnens for their lying in that the purity of the outward be not preferr'd to that of the inward Man 2. This saving Faith doth usually express it self in those women who are really espoused unto Christ and in whom he dwells by Meditation and Prayer which are also very requisite for the support of child-bearing ones at the approaches of their appointed sorrows 1. Faith doth express it self in Meditation and so by bringing the Soul to contemplate upon God doth as Wax is softned and prepared for the Seal make the heart soft for any sacred characters or Signatures to be imprinted upon it Hereby an Hand-maid of the Lord when she awakes is still with him g Psal 139.18 in heartning Soliloquies The good woman seriously thinking on the Sentence of the Almighty That sorrow should be multiplied in her conception and bringing forth children h Gen. 3.16 reflects upon her self and considers well how her portion of afflictions in a Federal state is allotted to her by
God does as it were take weak Christians by the hand and communicate his strength to them by which they are enabled to do what is required of them As it follows in this Chapter with respect to Prayer likewise the Spirit also helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifts with us and against us at the other end of the Burden And so it is in all the Duties of Holiness the Spirit lifts with helps the infirmities of Believers and strengthens them thereunto I can do all things through Christ strengthning of me Philip. 4.13 That he would grant you according to the riches of his Glory to be strengthned with might by his Spirit in the inner man Eph. 3.16 I may allude to that of Elisha 2 Kings 13.16 He said to the King of Israel put thine hand upon the bow and he put his hand upon it and Elisha put his hands upon the Kings hands So we put our hands upon the bow attempt to believe pray mortifie sin and the like and then the Holy Spirit puts His hand upon Ours to confirm and strengthen us in all these Was it not for this we could do nothing Joh. 15.5 was it not for this Leading we could not move one step in the path of Holiness IV. A Fourth thing included in this Leading of the Spirit is his Regency and Gubernation Where he Governs there he Leads So vice versa and his Leading is ever attended with Rule and Authority 'T is like a Generals Leading an Army who Authoritatively disposes and orders all its motions like Moses his leading the People of Israel who had the Rule and Government over them As to Christ they are put together Behold I have given him for a Witness to the People a Leader and Commander to the People Isa 55.4 Such a Leading is this of the Spirit in Gracious Souls He has the Regiment of them He Commands and Orders them in their Course as he pleases they are subject to his Will steer'd by him in their Motions as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl Ship is by the Pilot or the Chariot by him that drives it These are the Things on the Spirits part which do constitute his leading 2. To fill this up there is something on the Creatures part And that is their yielding up of themselves to the Guidance and Conduct of the Spirit Their free willing Bishop Halls Remains p. 147. Hollingsworth of the Spirit p. 65. spontaneous following of him in what he moves and dictates to them Without this 't is not Leading for that imports Motion after something that goes before And that Motion too must be Voluntary or else 't is being Hal'd and Dragg'd not Led This is the Disposition and Carriage of the Sons of God towards the Spirit He excites them to be Holy Heavenly-minded to resist and mortifie Corruption to Pray Hear Gods word perform other Religious Duties yea to take up their Cross in all they readily comply with him As David in that particular Case VVhen thou saidst seek ye my face my heart said thy face Lord will I seek Psal 27.8 He will teach us his ways and we will walk in his paths Isa 2.3 Draw me we will run after thee Cant. 1.4 Here 's the Spirits Leading and the Believers following of him It 's set forth v. 1. by walking after the Spirit it supposes a Principle of Life dead things may be drawn but they cannot properly be said to be led where the Spiritual Life is such do willingly conform to what the Spirit directs them unto But this I shall say no more of in this Explanatory part it being a thing that requires our Practice rather than any large Explication of it Thus I have opened the Nature of the Spirits Leading But it being a point of great Importance and the due stating of it being highly Necessary upon sundry Accounts I will further speak to these Four things about it Four things opened about the Spirits Leading 1. The Matter or Terminus what the Spirit leads unto 2. The Rule by which he leads 3. The Way and Manner wherein he leads 4. The Extent and Measure of it The matter of it 1. The Matter what the Spirit leads unto This is of great Extent but all may be reduc'd to these two things Truth and Holiness Truth is seated in the Vnderstanding and speaks the Spirits Leading of that Faculty Holiness reaches to the Heart within and Conversation without and speaks the Spirits Leading of Both in their utmost Comprehensiveness These he leads and guides unto but not in the least to their Opposites Error and Sin Every Agent is for that which comports and suits with his own Nature and against that which is contrary thereunto Therefore the Spirit being a Spirit of Truth and of Holiness this determines him to lead to these and to these only So his Conduct is stated in Holy Writ John 16.13 When he the Spirit of Truth is come he will guide you into all Truth Eph. 5.9 The fruit of the Spirit is in all goodness and righteousness and Truth Psal 23.3 He leadeth me in the paths of righteousness for his Names sake This Holiness includes in it Holy Affections the Exercise of the several Graces and these the Spirit guides unto 2 Thes 3.5 The Lord direct your hearts into the love of God and into the patient waiting for Christ The avoiding and mortifying of sin and this the Spirit guides unto If ye through the Spirit mortifie the deeds of the body ye shall live immediately it follows As many as are led by the Spirit shewing that the Mortification of sin is one special thing which the Spirit leads to Gal. 5.16 walk in the Spirit after his Guidance and ye shall not fulfil the Lust of the flesh why because he always makes this the matter of his Guidance to keep men off from the Lust of the Flesh from all sinful ways and Courses He 's a Good and Holy Spirit in himself and therefore all his Motions tend to what is Good and Holy As Satan he being the Evil Spirit suitably to his Nature does excite and urge to what is Evil Acts 5.3 John 13.2 So e contra the Spirit of God He being the Good Spirit does excite and urge to what is Good and to nothing else How do they blaspheme this Holy Spirit who do wicked things and yet presume to say the Spirit leads them thereunto This must be laid down as a Principle of undoubted verity that the sole and whole tendency of the Spirits Leading is to Purity Obedience Universal Holiness and in no case to sin and wickedness II. The Rule by which he leads The Rule of it And that in short is the Written VVord God guides by the Spirit the Spirit guides by the VVord He is our Guide and the Word is our Rule The Spirit himself as to his own Actings has no External
himself no more about us Oh take heed how you carry your selves towards him Not only upon Ingenuity Jer. 2.17 its base to be unkind to our Guid Hast thou not procured this to thy self in that thou hast forsaken the Lord thy God when he led thee by the way But also upon the account of self-self-Love for as we behave our selves to him so he will behave himself to us Ita nos tractat ut a nobis tractatur 3. Labour after the having of the Leading of the Spirit in an higher Degree and Measure than what as yet you have attained unto 'T is not enough meerly to keep it but there must be a Getting more of it As there should be a Rise in our following so we should press after a Rise in the Spirits Leading of us And that in a threefold respect that he lead us 1. More Extensively as to the Object 2. With greater Light and Clearness Power and Efficacy as to the Manner 3. With more Eavenness and Constancy as to the Duration and Continuance of it He guides you to Truth but does he guide you to all Truth He guides you unto Truth but does he guide you into Truth and is this his Constant and Continued working in you Oh this high Measure of it we should aspire at and pant after taking up with nothing short of it And so as to Holiness and Practical Godliness the same is to be endeavoured after There is indeed much Mercy in the lowest Degree of this Act and they that have the lest should be thankful but yet a fuller Proportion may and ought to be desired by every Child of God And surely they who experience what this Leading of the Spirit is never think they have Enough of it 4. So live as that it may appear to others that you are led by this Spirit Christians your Actions and Conversations should be such as may suit with the Spirit that leads you Such as may evidence to the world that you are not in pretence only but in truth and reality under a Divine and Supernatural Conduct Do we lay claim to this Oh then what Good do we do more what Evil less than Others do VVhat live in sin do Evil things be Proud Worldly Covetous Passionate Unclean Malicious Fraudulent and yet pretend you are led by the Holy Spirit Lord what an Indignity and Affront do you put upon Him what a Cheat and Fallacy upon your own Souls Pray never talk of This unless your Lives be Holy and Good For ye who are real Saints oh that you would oft think of this and look upon it as one of the highest Engagements to Circumspect Walking You that are Guided by such a Word without and such a Spirit within What manner of persons ought ye to be in all holy Conversation and Godliness 5. Be very thankful for this glorious Mercy Led by the Spirit admirable Love VVhat Thankfulness is due to Father Son and Spirit for it for all These have an hand though the last be more Immediately concerned in it VVhen you know not your way this Spirit shews it to you when you are weak and feeble not able to go this Spirit strengthens you I taught Ephraim also to go taking them by their arms Hos 11.3 VVhen Others are left to the Conduct of their Own Light Vnderstanding Inclinations which lead them to Sin and Death you are under the Conduct of this Gracious Spirit which leads you to Grace and Glory what cause have you to admire this Distinguishing Grace How great is the Fathers Love in this who as Fathers here when they send their Sons into Foreign Countreys and they themselves cannot be with them they send a Tutor or Governour with them in all their Travels to instruct and govern and take care of them Just so does your Heavenly Father do for you in and by his Spirit in this state of your Pilgrimage and absence from him How great is the Love of the Son in this for he has Purchased and now does Actually send this Spirit to be your Teacher Monitor and Guid. And how great is the Love of the Spirit too in this All his Operations carry infinite Goodness and Condescension in them but none more than this his tender and patient Guiding of us Should not all the Persons therefore be heartily sincerely and with the greatest enlargedness of Heart blessed and adored for it Especially considering how they design and aim at the exalting of Themselves by this very Act. As in the Miraculous Leading of the People of Israel out of Egypt through the Red Sea and so on set forth Isa 43. V. 12. that led them by the right hand of Moses with his glorious arm dividing the Water before them V. 13 14. that led them through the deep as an Horse in the Wilderness that they should not stumble As a Beast goeth down into the Valley the Spirit of the Lord caused him to rest so didst thou lead thy people for what end to make thy self a Glorious Name Surely so in that Spiritual and Gracious Leading that I am treating of the great God whether Essentially or Personally considered designs much Glory and Adoration to Himself And let him have it for he well deserves it from all that have any Experience of this Grace A Fifth Enquiry May such who are led by the Spirit fetch comfort from it 5. Enquiry Is this a solid Bottom for any to build Holy Joy upon Undoubtedly it is You who have it may rejoyce and that greatly For 1. It 's a clear Evidence a deciding Argument of your being the Sons of God And what a Soul-rejoycing Priviledge is that Sons of God this assures of dear Affection tender Care strong Protection constant Provision free Access to God ready Audience of Prayer a gracious Presence in every Condition a favourable Acceptance of all Duties a good Inheritance and Portion and what not All These Blessings are yours if ye be the Sons of God and so you are if led by the Spirit Oh then what a Ground of Comfort is this 2. As 't is a certain Evidence of Sonship here so 't is a certain Pledge of Heaven and Salvation hereafter And that both upon the account of the Relation which it instates in For if Sons then Heirs Heirs of God and Coheirs with Christ Rom. 8.17 And also upon the account of the Leading it self For whereever that is as 't is in Order to Salvation so this Salvation by it shall certainly be obtained Never did any perish that liv'd under the Spirits Guidance and Conduct God ever saves where the Spirit leads All that he guids come safe to the End of their Journey to their Eternal Rest 3. Besides the Things which are wrap'd up in this Leading besides the Matter and Manner of it all of which carry in them Ground of the highest Joy consider but two things Further about it 1. That it is Abiding Permanent Continuing The Spirit does not lead and
some few particulars 1. It is an Union of Believers with God with the Father and the Son not an Union of Believers among themselves at least not this only For the Union expressed in those first words that they may be one is declared or illustrated in these following as thou Father art in me and I in thee and so is the same Union with that in the last words which is taken to be an Union with the Father and the Son that they may be one in or with us or else the words here used to illustrate one thing would not illustrate that but another That they may be one how as thou Father art one in me and I in thee so they may be one in us Besides the same words in effect are used ver 22. that they may be one even as we are one and the same explained immediately ver 23. I in them ver 26. I in them by which without question Christ both here and elsewhere expresses the Union of Believers with himself though I will not deny that the Union among Believers themselves may be included being a consequent of the other and that which Unites them with Christ unites them among themselves 2. This Union hath some resemblance of that between the Father and the Son that they may be one as thou Father art in me and I in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as denotes not any thing of equality but only something of likeness That we may know what of resemblance there is we must inquire but very modestly as becomes those who are so much in the dark how the Father is said to be in the Son and he in the Father For this purpose Christ may be considered either as God or as Man As God he is in the Father and the Father in him or which is the same he is one with the Father because they are of one and the same Nature and Essence the same Infinite Excellencies and Essential Perfections that are in the Father are also in the Son upon this account the Son is said to be in the Father and the Father in him Joh. 14.10 11. Believest thou not that I am in the Father and the Father in me Believe me that I am in the Father and the Father in me so that he that hath seen the Son hath seen the Father ver 9. and he that hath known the Son hath known the Father ver 7. because they are one and the same in Nature and Essence the very same as to all divine perfections And thus the Father and Son with the Spirit are said to be one 1 John 5.7 For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one one in Essence and all the perfections which are Essential to God though distinct in personality and manner of subsistence There is an Essential Union between the Father and the Son as he is God no such Union must be imagined between them and Believers the distance is no less than infinite and if there can be any resemblance it must be very remote If we consider Christ as Man he may be said to be one with the Father and is so because the same Spirit which is called the Spirit of God and the Spirit of the Father dwells in the Humane Nature of Christ Matth. 12.18 Joh. 3.34 And this may help us better to apprehend how we may be said to be one in or with the Father and the Son Therefore 3. The most intelligible way of expressing this Vnion which I meet with is this believers are said to be one with the Father because that Spirit which proceeds from him and is called his Spirit is in them They are said to be one with the Son not only because that Spirit which proceeds from the Son and is called the Spirit of Christ resides in Believers but because the same individual Spirit which dwels in the Humane Nature of Christ dwels also in them 1 Cor. 6.17 He that is joyned unto the Lord is one Spirit he that is one with the Lord hath one Spirit with him he is quickned and acted by the Spirit of the Lord dwelling in him They are not one essentially as the Father and the Son are one being of one and the same Essence nor one personally as the Divine and Humane Nature of Christ being united in one person nor one morally only as he whose Heart cleaves to another by love is one with him but one spiritually or one Spirit because one and the same Spirit is in both So elsewhere our Union with God and Christ is said to be by the Spirit in us Eph. 2.22 In whom you also are builded together for an habitation of God through the Spirit We are in Christ and God is in us as his habitation as those in whom he dwels how through his Spirit By his Spirit dwelling in us as it is expressed Rom. 8.9 10 11. But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ he is none of his and if Christ be in you and if the Spirit of him that raised up Jesus from the dead dwell in you c. Ye are Spiritual if the Spirit of God dwell in you but if any man have not the Spirit of Christ he is none of his none of his Members not united to him but if Christ be in you as is before signifyed by the Spirit of God dwelling in you c. So that this Union by the Apostles account consists in the Spirits dwelling in us and it will be farther cleared by shewing how the Spirit dwels in us 4. The Holy Spirit by virtue of whose inhabitation Believers are said to be united unto the Father and the Son dwells in them as a Principle of Spiritual Life and Motion quickens them to a new Life and all the acts of it There are some who will not have the person of the Holy Ghost to be in the Saints but I know not how this can be denyed without denying either the immensity or personality of the Divine Spirit For if he be a person and if he be every where his person will be present and reside in them It is true upon this account meerly nothing singular is ascribed to them for his person is not with them only but every where The peculiarity of this priviledge lies here that he is in them as a principle of spiritual Life and motion and thus he is not in any other Creature on Earth he quickens and acts them as a vital Principle like as an Humane Soul united unto the Body gives it Life and Motion suitable to its Nature so does the Spirit of God taking possession of the Soul of a Believer enliven and act it with the Life and Motions of a Divine and Spiritual Nature Not that the Spirit is united to the Soul as the Soul
and unwise to endure so much and lose so much and say they have been losers by obeying God and by their holy walking for there is no happiness after Death to be hoped for wherefore I do repent that I did not take my pleasures while I might but did you ever here a serious godly man when dying utter such words But on the contrary on their dying beds do grieve and groan mourn and lament that they have been no more holy and obedient and in suffering times if they had Gold as Dust they would count it all as Dross and if they had a thousand lives they would lose them all to keep in the favour of God and to gain the Crown of Everlasting Life 4. Then would the Floodgates of sin and profaneness be plucked up to let in an Inundation of all manner of gross abominations for if men will not be afrighted from their sin with all the threatnings of the sorest pains of Hell nor allured to leave them with all the promises of the sweetest pleasures of Heaven if they were sure there were no torments of Hell to be adjudged to nor Glory in Heaven to be rewarded by they would run with greater greediness to the commission of the worst of sins that the Devil should tempt them or their wicked hearts incline them to Quest 2. How should we Eye Eternity or look at unseen Eternal things They are said to be unseen as they are not the objects of our external sense for in this sense they are not to be seen but we must look at Eternal things that are unseen with an Eye that also is unseen and the several things denoted by the Eyes in Scripture will give some light to see with what Eyes we must look at unseen Eternal things viz. with an Eye of Knowledge Faith Love Desire Hope Our looking at Eternal things comprehends these acts of the Soul 1. It includes a sure and certain Knowledge of them as things not understood are said to be hid from our Eyes so what we know we are said to see Eccles 2.3 I sought in my heart-till I might see what was that good for the Sons of men taking away of Knowledge is called the putting out of the Eyes Numb 16.14 and the inlightening the Mind the opening of the Eyes Acts 26.18 and Looking is put for certain Knowing Job 13.27 1 Pet. 1.12 and expressed by Seeing Act. 7.34 so that the Looking at and Eying of Eternal things with the Eyes of the Understanding includes 1. The bending of the mind to study them as when a man would look at any Object he bends his Head and turns his Eyes that way 2. The binding of the mind to them as a man when he looks earnestly at any thing fixeth his Eye upon it 3. The Exercise of the mind thus bent and bound to Eternal things that it is often thinking on the unseen Eternal God Christ Heaven and the Life to come 2. This Looking is by an Eye of Faith Looking is believing Numb 21.8 Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one that is bitten when he looketh upon it shall live The Object and the Act are both expounded by Christ John 3.14 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up 15. That whosoever believeth in him should not perish but have Eternal Life 3. This Looking is with an Eye of Love Though in Philosophy the Affections as well as the Will are blind Powers yet in Divinity the Eyes are put for the Affections Prov. 23.5 Wilt thou set thine Eyes upon that which is not and the Eye of the Lord denotes his Love Psal 33.18 and Believers that love the coming of the unseen Saviour 1 Tim. 4.8 are said to look for it Phil. 3.20 ubi amor ibi oculus We love to look at what we love 4. This Looking is with an Eye of Desire which is exprest by the Eye Numb 15.39 That ye seek not after your own Heart and your own Eyes 1 King 20.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing desirable in thine eyes Job 31.16 If I have withheld the poor from their desire or have caused the eyes of the Widow to fail The Eye is an Index of the desires of the Heart 5. This Looking is with an Eye of Hope The Eye is put for Hope Job 11.20 Lam. 4.17 2 Chro. 20.12 Psal 145.15 and 25.15 and things not seen are looked for by Hope Rom. 8.24 25. and things hoped for are the Objects of our Looking Tit. 2.13 Looking for the blessed Hope In short the sum is as if it had been said While we have a certain knowledge of unseen Eternal things a firm belief of them fervent love unto them ardent desires after them lively hope and patient expectation of them we faint not in all our tribulations Having opened the Eyes with which we are to look at Eternal things I proceed to the manner of our Looking There is a Looking unto them Psal 34.5 Mic. 7.7 There is a Looking into them by studying the Nature of them to know more of the reality necessity and dignity of them 1 Pet. 1.12 Which things the Angels desire to look into If Angels do Men should There is a looking for them either as we look for things that we have lost look till we find as the Man for his lost Sheep or the Woman for her lost Silver Luc. 15.4.8 or to look for a thing that is yet to come Tit. 2.13 Isa 8.17 and there is a looking at them which is not an idle gazing at the unseen Eternal World but a practical lively affecting look in this manner following 1. We should look at Eternal things with such an Eye of Faith that should presentiate them unto us though they are yet to come Hence Faith is said to be the substance or subsistence of things not seen and the evidence of things hoped for Heb. 11.1 Faith so looks at things that are far off that they have a kind of mental intellectual existence though absent as if they were present being promised as sure as if they were already possessed Faith convinceth and assureth the heart of a Believer most strongly of the truth of a thing while it looks to the Revelation and Testimony of God than any argument brought forth from Natural reason could do and doth give as firm assent to the certainty and reality of Eternal things though unseen as to any thing he beholdeth with his eyes or perceiveth by the apprehension of any Sense because our Eyes may be deceived but God neither can deceive nor be deceived Look then e. g. at the coming of Christ with such an Eye of Faith as if with your bodily Eyes you saw him descending from Heaven in flaming fire with glorious attendance as if you heard the Trumpet sounding and the Cry made arise ye Dead and come to Judgment at which command as if you saw the
cured Would you take Pleasure in his witty sayings and be jested into your Grave Or if you go unto a Lawyer about your whole Estate though it were in Leases that will expire would you choose one that you think did not care whether you win or lose your cause Would you be pleased with some witty sayings impertinent to the pleading of your cause Would you not say Sir I am in danger of losing all I am worth my Estate lyes at stake deal plainly with me and be serious in your undertaking for me and tell me in words that I can understand the plain Law by which my case must be tryed And will you be more careful about the Temporal Life of a Body that must dy and about a Temporal Estate which you must leave when you dy and not about your Soul that must ever live and never dye No! not so much as to set your selves under faithful Preachers that shall in words that you can understand plainly tell you the Laws of Christ by which you must be tryed for your Life and according to them be Eternally damned or saved 11. Such an Eyeing of Eternity would make you serious and lively in all your spiritual duties in all your approaches unto God If you have no Grace the serious thoughts of the unseen Eternal World would stir you up to beg and cry and call for it if you have to desire more and to exercise what you have to confess your sins with such contrite broken penitent hearts as though you saw the fire burning which by your sins you have deserved to be cast into To beg for Christ and Sanctifying Grace and pardoning Mercy with that lively Importunity as if you saw the Lake of boiling Brimstone into which you must be cast if you be not sanctifyed and pardoned to hear the Word of God that sets this Eternal World before you with that diligent attention as Men hearkning for their Lives to commemorate the Death of Christ with such life while you are at the Lords Supper while you do as it were see the Torments you are delivered from and the Eternal Happiness by Faith in a crucifyed Christ you have a Title to it will cause a fire and flame of Love in your Hearts to that Lord that dyed for you ardent desires after him complacential delight in him thankfulness hope of Heaven hatred to sin resolution to live to or dye for him that dyed for you If your Hearts are dead and dull and out of frame go and look into the unseen Eternal World take a believing view of Everlasting Joyes and Torments on the other side of time and you shall feel warmth and heat and lively actings to be produced in you Particularly this Eyeing of Eternity would make Ministers sensible of the weightiness of their work that it calls for all possible diligence and care our utmost serious study and endeavours our fervent Cryes and Prayers to God for ability for the better management of our work and for success therein for as much as our imployment is more Immediately about Eternal matters to save under Christ Eternal Souls from Eternal Torments and to bring them to Eternal Joyes When we are to Preach to people that must live for ever in Heaven or Hell with God or Devils and our very Preaching is the means appointed by God to fit men for an Everlasting state when we stand and view some Hundreds of Persons before us and think all these are going to Eternity now we see them and they see us but after a little while they shall see us no more in our Pulpits nor we them in their Pews nor in any other place in this World but we and they must go down unto the Grave and into an Everlasting World when we think it may be some of these are hearing their last Sermon making their last publique Prayers keeping their last Sabbath and before we come to Preach again might be gone into another World if we had but a firm belief of Eternity our selves and a real lively sense of the mortality of their Bodies and our own and the Immortality of the Souls of both of the Eternity of the Joy or Torment we must all be quickly in how pathetically should we plead with them plentifully weep over them fervently pray for them that our words or rather the word of the Eternal God might have Effectual Operation on their Hearts This Eyeing of Eternity should 1. Influence us to be painful and diligent in our studies to prepare a message of such weight as we come about when we are to Preach to men about Everlasting matters to set before them the Eternal Torments of Hell and the Eternal Joyes of Heaven Especially when we consider how hard a thing it is to perswade Men to leave their sins which do endanger their Immortal Souls when if we do not prevail with them to hearken to our message and obey it speedily and sincerely they are lost Eternally when it is so hard to prevail with men to accept of Christ the only and Eternal Saviour on the conditions of the Gospel You might easily see that Idleness either in young Students that are designed for this work or in Ministers actually engaged in it is an intolerable sin and worse in them than in any men under Heaven Idleness in a Shop-keeper is a sin but much more in a Minister in a Trader much more in a Preacher bear with me if I tell you an Idle Cobler that is to mend mens Shooes is not to be approved but an Idle Preacher that is to mend mens Hearts and save their Souls shall be condemned by God and Men for he lives in dayly disobedience of that charge of God 1 Tim. 4.13 Give attendance to reading to exhortation to doctrine 15. Meditate upon these things give thy self wholly to them 16 continue in them 2. It would provoke us to be faithful in delivering the whole counsel of God and not to daub with untempered mortar not to flatter them in their sin or to be afraid to tell them of their evils least we should displease them or offend them Is it time to sooth men up in their Ignorance in their neglect of duty when we see them at the very door of Eternity on the very borders of an Everlasting World and this the fruit that they shall dye in their sins and their Blood be required at our hands Ezek. 33.1 to 10. but so to Preach and discharge the Ministerial Function that when dying might be able to say as Act. 20.25 And now behold I know that ye all among whom I have gone preaching the Kingdom of God shall see my face no more 26. Wherefore I take you to record this day that I am pure from the blood of all men 27. For I have not shunned to declare to you all the counsel of God 3. To be plain in our speech that every capacity of the weakest in the Congregation that hath an Eternal Soul that
sober Wisdom and the Devils cannot deny it and all Damned Souls in Hell and all the Wicked upon Earth as fast as they go down to them and feel what now they do not believe and fear shall not deny it to be Wisdom in them that escaped that and got to a better place in the Eternal World 10. In Eternity there will be no mixture In the other World there is all pure Love or all pure Wrath all Sweet or all Bitter without all Pain or without all Ease without all Misery or without all Happiness not partly at Ease and partly in Pain partly Happy and partly Miserable but all the one or the other This Life is a middle place betwixt Heaven and Hell and here we partake of some good and some Evil No Judgment on this side Hell upon the worst of Men but there is some Mercy mixed with it for it is Mercy they are yet on this side Hell and no Condition on this side Heaven but there is some Evil mixed with it for till we get to Heaven we shall have sin in us In Heaven all are good in Hell all are bad on Earth some good but more bad In Hell Misery without mixture of Mercy or of Hope they have no Mercy and that is bad and they can hope for none and that is worse while they be in time they are pityed God doth pity them and Christ doth pity them and good Men doth pity them their Friends and Relations do pity them pray for them and weep over them but when time is past all pity will be past and they in Misery without pity to all Eternity Rev. 14.10 The same shall drink of the Wine of the Wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the Holy Angels and in the presence of the Lamb. 11. and the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night No! then for the Lords sake for your Souls sake as upon my knees I beseech you if you have any dread of God any fear of Hell any desire of Heaven any care whither you must go take no rest night nor day in time till you have secured your Everlasting happy state that you might have Everlasting rest night and Day in Eternity or that you might pass into that Eternity where it is alwayes day and no night and not into that where it shall be alwaies night and never day Sirs what say ye What are ye resolved upon to sin still or to repent that ye have already sinned and by the Grace of God to sin so no more To work in time for things of time or in time to prepare for Eternity Will ye obey my message or will ye not Speak in time or I will not say hold your peace for ever but repent in time or ye shall cry and roar for ever The time of this Sermon is out and the time of your Life will be quickly out and I am afraid I shall leave some of you as unfit for Eternity as I found you and my heart doth tremble least Death should find you as I shall leave you and the Justice of God and the Devils of Hell should find you as Death shall leave you and then vengeance shall never leave you and the Burning Flames Tormenting Devils and the Gnawing Worm shall never leave you Will ye then work it upon your Hearts that ye came into Time unfit to go into Eternity that in time ye have made your selves more unfit that the only remedy is the Lord Jesus Christ that in the fulness of time did dye that Sinners might not be damned for ever that this Crucifyed Christ will not save you from Eternal Misery nor take you to Eternal Glory except ye do perform the Conditions of the Gospel without which his Death puts no Man into an actual state of Happiness ye must Repent and be Converted ye must take him for your Saviour and your Lord ye must be Holy sincerely Hate Sin universally love Christ superlatively or else the Saviour will not save you Mercy it self will not save you from Everlasting Misery Ye must persevere in all this to the end of your time and then ye shall be Happy in Eternity to Eternity Otherwise ye shall not give audience Sirs otherwise ye shall not be Happy Happy no ye shall be Miserable If the loss of God and Christ and Heaven will make you Miserable for ever ye shall be Miserable for ever If the pains of Hell the company of Devils the stingings of Conscience the terrors of Darkness total final despair of having any end of your damned condition will make you miserable ye shall be miserable If all that God can lay upon you if all that Devils can torment you with if all that Conscience can for ever accuse you for if all that is in Hell can make you miserable except you repent in time and believe on Christ in time and be sanctifyed in time ye shall be miserable for ever O my God! be thou my Witness of this Doctrine All ye that fear God that hear me this day bear me witness that I have published this in the Ears of all that hear me Thou Conscience that art in that Man that is yet going on in Sin and posting with speed to Eternal Misery bear me witness now and at the day of Judgment that I told him what must be done upon him in him and by him if he would escape Eternal Torments If he will not hearken nor obey while he is in time Conscience I bespeak thy witness against him and that thou bring thy Accusation against him and upbraid him to the Confusion of his face among all the Devils in Hell and all that shall be damned with him that he was told he could not keep his sins and be kept out of that place when he dyed he could not reject Christ and finally refuse him and be saved for ever Sinner carest thou not wilt thou still on Good God! must we end thus Must I come down without hopes of his Repenting and he dye with foolish hopes of being saved and after Death be cast into that Eternity where the Worm dyeth not and the Fire is not quenched But in those Endless Flames shall cry out and roar oh cursed Caitif what did I mean all the while I was in time to neglect preparation for Eternity Oh miserable Wretch this is a doleful dreadful state and still the more because it is Eternal Wo is me that I cannot dye nor cease to be Oh that God would cut me off Oh that Devils could tear me into a Thousand Thousand pieces or that I could use such violence to my self that I might be no longer what I am nor where I am But alas I wish in vain and all these desires are in vain for though the union of my Soul and Body in
of the Creature as Water and Wine are mingled together so that the Nature of them both is lost in that mixture For it is not thus with Angels in Heaven or the Glorifyed Spirits there for they still retain their own distinct Nature and Being though they are in the Highest Communion with God Neither is it thus between the Humane and the Divine Nature of Christ as if these two were mingled together and did lose their proper and distinct Natures in each other though the Humane and Divine Nature of Christ have a most near Union and Communion with each other But this Communion it is a Sacred and Mutual Intercourse that is between God and his People whereby they go forth and act in the Divine exercise of their faculties towards him and he comes forth in the Communication of himself in Light Life and Love to them II. I next proceed to speak of some Distinctions about Communion General II with God 1. Communion with God may be considered either with respect to this World or the World to come the one is Imperfect the other is perfect one is Mediate the other Immediate the one is Inconstant and often interrupted the other is constant fixed and uniform without any Interruption for ever 2. This Communion with God hath higher and lower degrees both in the Nether and Vpper World Both among the Saints here below and the Saints and Angels above As there are Orders of Angels in Heaven and some nearer to the Throne of God than others and receive higher Communications of God to them so it is with the Saints made perfect in that Heavenly State 3. This Communion with God is either Internal or External By Internal I mean that sacred Intercourse between God and the Soul which is managed only in the inward Man And by External I mean this Communion with God managed in some External Ordinance of his Worship in the Communion of Saints General III III. I next proceed to shew how this Communion with God is attained and then maintained I answer in General It is attained only in that way which God himself hath appointed thereunto The Heathen did aim at having Fellowship with their Gods and therefore they built them Temples to dwell in Erected Oracles for them to speak to them by and they built Altars to sacrifice to them and appointed Priests to be their Mediators or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers of Friendship between them and their Gods they used several Charms to bring their Gods to them and keep them with them they made use of various Modes and Rites of Worship which they thought best pleased their Gods and whereby they might invite their favour to them and presence with them Yea they worshipped several Creatures though not as Gods but yet that in worshipping them they might have some Communion with those Gods that they thought did preside over those Creatures they Worshipt as Vulcan over the Fire Neptune over the Sea Ceres over the Fruits of the Earth c. But notwithstanding these vain apprehensions of the Heathen by such means to have Fellowship with their Gods yet the Apostle says they sacrificed to Devils and not to God and had Fellowship with Devils 1 Cor. 10.20 I would not saith he that ye should have Fellowship with Devils But the ways of this Communion as I said must be those which God himself hath appointed the principal whereof are Jesus Christ himself and the Holy Spirit 1. By Jesus Christ who was figured upon this account by Jacobs Ladder that stood betwixt Heaven and Earth as the Person wherein Heaven and Earth are united God and Man have Communion with each other who was also figured by the Temple whither the people came up to meet and have communion with God and God with them And particularly by the Mercy Seat where God promised to meet his people and commune with them and therefore the Apostle addeth here in the Text Our Fellowship is with the Father and with his Son Jesus Christ for on our part all our access to God is by him Eph. 2.18 Through him we both have an access unto the Father 2. All Gods approaches to us are also through him All that Light Life and Love which God communicates to his people is through him alone And we have this Communion through Christ with God First By virtue of his Incarnation He assumed our Nature into Union and Communion with God and so made way for our Persons Secondly By virtue of his Life he lived here in the World considered either in the Holy Example he hath left us to walk by or the Doctrine that he here preached by both which he did guide and lead Men in the right way to Fellowship with his Father Thirdly By virtue of his Death and making reconciliation for us by his Blood for if there had not been a Reconciliation and an agreement made between God and us we could never have had Communion with him How can two walk together if they be not agreed 1. This Communion with God it is some lower entrance into the Holyest of all in this World and this is said to be by the Blood of Jesus as the Apostle speaks Heb. 10.19 Fourthly By vertue of his Resurrection whereby Believers come to be raised up to newness of Life Rom. 6.4 And it is only in this New Life that we have all our Communion with God the Old Man in us is not capable of it nor the Powers of Nature till they be renewed raised and quickned through the power of Christs Resurrection Fifthly By vertue also of his Ascension into Heaven from whence descends upon Believers a Divine Influence and Power through Faith whereby they are carryed up above this World and ascend up to Heaven and into Communion with God as the Apostle argues Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth at the Right hand of God Sixthly By virtue of his Intercession For this is one great thing that he Intercedes for with his Father in Heaven that his People might have Union and Communion with them as appears by what Christ prays for John 17.21 in the behalf of his Disciples that they all may be one as thou Father art in me and I in thee that they may be one in us and so have Communion with us so that all these things I have spoken concerning Christ ye see tend to this great end to bring up the Saints of God into this Communion with him 2. This Communion with God is also by the Spirit of God as the Apostle 2 Cor. 13.13 14. speaks of the Communion of the Holy Ghost The Grace of the Lord Jesus Christ the Love of God and the Communion of the Holy Ghost The Grace of Christ and the Love of God are communicated by the Holy Ghost So that all our Fellowship with the Father and the Son are by the Spirit Now the Spirit doth effect this Communion with
had his Transfiguration from Heaven and the Glory of God shining forth upon him while he was praying as you read Luk. 9.29 And the experience of the Saints can much witness to this what visits of Light and Love they have had and transfiguring views of Heavenly Glory in this Duty of Prayer And then 2. Keep up a constant course of Praising God Praise it is the great Ordinance of Heaven for Communion with God in a State of Perfection and as we are able to reach it in our present State it will raise the Soul into Communion with God The Soul is in its highest Operations when it is praising God and the higher the Acts of the Soul are the nearer it doth approach to him who is the most High God 4. Keep your selves pure Though by Purity I mean not an absolute Purity but watchfulness against all Sins and Temptations Resisting every Sin Living in no sin and a continued endeavour to mortifie all Sin in our selves The Purer the Soul is the fitter it is for Communion with God The promise of seeing God is by our Saviour made to the pure in Heart Matth. 5.8 and with the pure God will shew himself pure saith the Psalmist Psal 18.26 And the Apostle James speaking concerning this Communion with God James 4.8 which he expresseth by our drawing nigh to God and his drawing nigh to us adds this Exhortation Cleanse your hands ye Sinners and purifie your Hearts ye double minded And the Apostle Paul speaks to the Corinthians of the same thing 2 Cor. 6.16 17. and thereupon adviseth them to keep themselves pure What Communion hath Light with Darkness Righteousness with Vnrighteousness c. and therefore be you separate and touch no unclean things saith the Lord and I will dwell and walk in the midst of you Under the Law God appointed Porters to keep their Watch at the Doors of the Temple that nothing might enter in to defile that Temple which was his dwelling place The Soul is to be Gods Temple for him to dwell in and therefore we should watch against whatsoever may enter in to defile our Souls whereby we may be fitter dwellings for him and for Communion with him And the Priests under the Law were commanded to purifie themselves before they drew nigh to God in his Temple Yea and the People also before they came to the Passeover and those folemn Feasts wherein they did draw nigh to God they were to purifie and cleanse themselves And the very Heathen before they entred their Solemn Sacrifices would have their Cryer to proclaim to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for Holy Persons And they would write this Inscription over the Doors of their Temple Nemo immundus huc ingreditor Let no unclean Person enter in here And all their Lustrations and washings they used to the Living and their purging Fires which they dream'd of for Souls after Death and which are still kept up in the Holy Water and Purgatory of the Romish Church do confirm the truth of this Notion as that which is ingrafted in the minds of all Men that purity is required as necessary in all our approaches to God and Communion with him 5. Let God be much in your Thoughts and in the view of your Mind not only when you approach some solemn Ordinance but in the whole course of your actions when you go forth and come in when ye lie down and rise up Let the Creatures you converse with the several dispensations of Divine Providence towards you present God to your Thoughts and the view of your Minds For how can Men that have seldom any Thoughts of God maintain any Communion with him Our Communion with God is not as it is with Creatures in a sensible way but it is by the inward Thoughts and Exercise of the Mind which therefore we ought to be frequent in We should with David Psal 16.8 Set the Lord alwaies before our face and not as he that he speaks of Psal 10.4 of whom it s said God is not in all his thoughts This is rather to live without God in the World than to live in Communion with him And these Thoughts of God should not be slight and transient but fixed and serious especially at some times which we should more peculiarly denote to solemn Meditation Meditation brings the Object nearer to the Soul and the Soul near to it though locally distant unites the Soul to it mixeth it self with it whereby it doth possess it or is possessed of it 6. Practise Self-denyal for he that abideth in himself and liveth in and to himself liveth at a distance from God God and Self are as two Opposite Terms we must forsake the one if we would approach to the other When Man first fell from God he fell in with himself and therefore must forsake himself if he would return to God and have Communion with him There is a twofold Self-denyal One is Internal when we can deny our selves in all high Thoughts of our selves Confidence in our selves all self-ends self applause self-sufficiency and do even annihilate our selves this is highly requisite to our Communion with God Self is that Dagon that must fall before Gods Ark that Idol that must be cast out of the Temple of Mans Soul that God may enter in and dwell there Then there is a Self-denyal that is external which God sometimes calls his people to in Order to Communion with himself As to forsake Father Mother House Land Liberty c. and all this in order to the receiving the hundred fold in this Life as our Saviour hath promised which they shall receive in this Communion with God An eminent instance of this we have in Galeacius Caracciolus who left his Countrey Kindred Estate Honour that he possest at home to enjoy Communion with God in the purer Ordinances of the Reformed Church at Geneva and being tempted by Gold and Silver to return answered His Money perish with him that thinks all the Gold and Silver in the World worth one days Communion with Jesus Christ He found all that he had left an hundred fold in this Communion he had with God and Jesus Christ 6. Walk in Love This I add because our Apostle doth so much insist upon it in this Epistle Love is an Affection requisite to all Communion To Communion with Saints among themselves and to Communion with God For God is Love and he that dwelleth in Love dwelleth in God and God in him 1 John 4.16 And this mutual indwelling is this Communion I am treating of The Philosopher saith of Love it doth transferr amantem in amatum it carries the Soul from home to live and dwell in the person or thing beloved It is vinculum Vnionis the band of Union and all Communion is founded in Union And therefore where there is no Love how can there be Communion and where Men do not walk in Love how can they walk in Communion with God If Christians
done all its work there which he sent it to do 2. By them That they may have opportunity for doing what God appointed them to do Were they taken off with others they should not have time for their Work were they continually under Pressures always loaded with Afflictions they might be disheartned in it were the means of Grace gone they might want quickning to it nay should God take away the whole Set of Wicked Men from them they should want much matter for their Graces to work upon Much of the Grace of the Saints respects their Enemies Love to them Meekness and Gentleness in dealing with Patience in bearing Injuries from them Courage in reproving their Vices and Zeal in opposing or hindering their Wickedness c. And God may spare them sometimes that they may be matter on which the Graces of the Saints may be exercised and thereby the Excellency of a true Christian Spirit discovered 3. On what account the Religious of a Nation may be said to be its strength or what Influence they have on the welfare and security of a People and this will yet farther Evidence the truth of the Doctrine 1. As they are Gods Favourites his Children his Jewels Mal. 3.16 His Treasure Exod. 19.5 His Portion Deut. 32.9 They are most nearly Related to him most dearly Beloved by him And though several of these Titles are Attributed to the Body of a People yet they primarily belong to the truly Religious among them and either are given to the rest with respect to them or only according to what they appear to be though in reality they are not The Godly have the greatest Interest in God as well as he hath an Interest in them and therefore they can do most with him and he doth most upon their account Men will many times use their Servants well for their Childrens sake be kind to a stranger whom they know not for the sake of a Friend whom they do know save their Bags or Trunks though little worth if their Jewels or Treasure be in them and Princes will gratifie whole Societies for the sake of some particular Favourites God is not less concerned for his Friends and Favourites than Men are for theirs and many a Boon so to speak he gives to others out of the respect he bears to them Men are Ambitious of being great and those that have an Interest in Princes to be Members of their Communities and Corporations because they reckon the whole will fare the better for their sakes and many special Privileges may be Indulged them in Favour to such Honourable Members Why should they not Judg the same in the Case before us Is not God wont to do as much for those he Loves as Men do for those they Love Happy is that Society where God hath many Friends if Men be but so wise as to be Friendly to them It is pity but that the Favourites of Heaven should be their Favourites too Abimelech King of Gerar thought so though an Heathen when he would make a Covenant with Isaac because he saw that the Lord was him Gen. 26.28 2. As they Improve their Interest with God for a People They are they that Intercede with God for them stand in the Gap and make up the Hedg Ezek. 22.30 when by other means they cannot yet by Prayer that so God may not destroy them Thus Moses interposed with God for Israel when under Gods great displeasure Psal 106.23 And Abraham Pray'd for Abimelech's Houshold Gen. 20. And Samuel for the Israelites 1 Sam. 12.24 God forbid that I should Sin against the Lord in ceasing to Pray for you And still the Religious part of a People are the Praying part of them and thereby do most for them they Pray most and best and to best purpose 1. Most Psal 109.4 I give my self to Prayer the Hebrew hath only I Prayer as if he had said I am all Prayer Prayer is my business my whole work Prayer indeed is the very breath of the New Man a Prayerless Person is never a Religious One no more than a Child can be Alive which doth not Breath No sooner did Paul cease Persecuting the Godly and came to be in the number of them himself but he fell a Praying Acts 9.11 And generally the most Eminent in Holiness are most Eminent in Prayer but still they that are really Gods People are a Praying People Others may Pray by fits but they constantly others may visit him in their trouble and when his chastening is upon them Isa 26.16 But they do it even when the greatest Blessings are upon them others Cry to him when they need him most but they even when they seem to need him least they Pray always Ephes 6.18 Without ceasing 1 Thes 5.17 And that not only for themselves only but for others for their Enemies Matth. 5. And much more for their Neighbours and those of the same Community with themselves And that not only 1. Because they are themselves concern'd in their welfare as being of the same Body and so count it their Interest the welfare of the whole being the welfare of the Members 2. But because they love others and pity them and out of Compassion Pray for them they are Friends and Well-wishers to them and would have them partake of their Mercies they grudg them not the Enjoyment of the greatest good things would have them be as good as themselves as much in the Favour of God as themselves and every way as Happy and therefore Beg that they may be so It grieves them to see the Misery of others when they themselves are most secure most free from it 3. They have tried Prayer most both for themselves and others and experienced the sweetness and efficacy of it They Pray because they have Pray'd and their Prayers have not been in vain and they Pray for others because they have been heard for others as well as Pray for themselves because they have been heard for tthemselves 2. They Pray best Grace will out Pray nature In Carnal Men Prayer is but the Voice of Nature or Conscience but in the Godly it is the Language of Grace Others make Prayers these only Pray Prayers Others Pray either in their Forms or in their Gifts or their Parts these only Pray in the Holy-Ghost Jude 1.20 And this too I understand not only of their Praying for themselves but likewise for others For 1. They have most to plead with God for others or know best what to plead They that are best acquainted with the Word have most Observed the Operations of Gods Hands Ps 28.5 the Methods of his Providence the Issue of his various Dispensations in the World those that are most Publick Spirited so as to concern themselves most for the welfare of others especially of Gods People and for the Glory of his Name have most to plead with God on their behalf and so most Materials and Furniture for Prayer and most Arguments for Faith to present
to God are blacking Coals to defile others with Sin They are not willing to go to Hell alone 'T is little enough to be a Leader to Heaven but too much to be a Follower to Hell what then to be a Leader Of Exhortation to mourn for the Sins of the Wicked among whom § 39 Vse 3 we live 1. If we mourn not for others Sins theirs become ours We are justly to be accounted approvers of others Sins if we enter not this Protestation of Mourning against them If sin be not layd to thy heart thou knowing it it will in some degree be layd to thy Charge When the Corinthians mourned for the sin committed among them the Apostle pronounc'd them clear of this matter 2 Cor. 7.11 Their Hatred of it did not clear them till followed with mourning for it § 40 2. Mourning for others sins is the way to awaken thy Conscience for thine own former Sins It will mind thee what thou hast done in thy former unconverted state It will bring to remembrance as Paul speaks Tit. 3.3 what thou didst in times past and cause a fresh bleeding in thy Soul for Sin § 41 3. Without Mourning for Sinners you 'l never seek the Reformation of Sinners The greatest Mourners have been the greatest Reformers See it in Nehemiah Ezra David Neh. 9.16 Ezra 9.6 7. 6.10 We only seek to redress what is burdensom If Reformation be our Joy Sin to be reformed will be our Sorrow All mourners will desire to remove the Cause of their Mourning Private Sorrow increaseth publick Care § 42 4. This mourning for others Sins will make us more fearful to admit Sin into our selves It will keep us at a greater distance from temptation to Sin the best way to keep us from infection by Sin Who will dare to do that which he grieves to see another do He that is afraid of a Plague-sore upon another will fear it should come upon himself § 43 5. Mourning for others Sins speaks thee a man of publick usefulness to thy Countrey That thou hast an holy Care of it that thou art to be reckon'd among the Chariots and Horsemen of it and a Pillar of thy Nation a Defender of it and one that stands in the gap to prevent the incursion of what would destroy it That in a publick Conflagration thou hadst rather bring thy bucket of Tears than take thy sleep A publick Spirit is only truly Noble § 44 6. Mourning for others Sins makes the Sins of others beneficial to thee Instead of infecting thee by sinful Example it stirs up thy Graces of Zeal Compassion and holy Charity It speaks thee like to Christ who had a Commotion without Pollution of Affection That thou hast an Heart like a Garden of Roses or a well of Rose-Water which the more blown upon and stirr'd smell the more delightfully For this § 45 7. Holy Commotion of Soul for others sins sends forth a most acceptable and fragrant savour into the Nostrils of God It speaks thee marked out for Mercy God bottles thy Tears He likes it that thou art good in bad times and highly approves our mourning for them He will shortly wipe all these Tears from thine Eyes and bring thee to that state where thou shalt have neither Sin in thy Soul nor Sinner in thy Society where thou shalt be freed from the power and presence of both in one word where thou shalt find that thou who didst contend in secret hast prevailed openly 4. I shall adde thô but name one Use more and that is Direction § 46 to the means of practising this duty of holy Mourning for others Sins Vse 4 1. Look not upon this duty with self-Exemption as if it belonged only to the highest in the practice of Religion or persons in Office The whole Church of Corinth were bound to mourn for that great Sin among them All desire to be marked 1 Cor. 5.2 and therefore should be Mourners 2. Look upon mourning for Sin to be no Legal practice but an Evangelical Duty the Gospel-Grace makes Tears sweeter not fewer 3. Preserve tenderness of Conscience in respect of thine own Sins 4. Strengthen Faith in divine Threatnings against Sin 5. Be Holily not curiously inquisitive into the state of the times Lastly Take heed of being drown'd in sensual Delights Quest How a Child of God is to keep himself in the Love of God SERMON VI. JUDE Vers 21. Keep your selves in the Love of God Syr. hath it thus Let us keep our selves in the Love of God But the Greek Arab. Aethiop have it as we read it THIS is the Scripture upon which we ground this solemn Case and Question And a weighty one it is to every Soul that pretends to the Love of God and the happy Priviledges of it Now the summe of this short Epistle whâ—ch is but one Chapter is this I say the design of the Spirit of God by the Apostle is in two things 1. To confirm true Believers in the Faith of Christ 2. To caution them against the Enemies of it These Enemies are described in four things Verse 4. 1. By their Qualities they turned the Grace of God into Laesciviousness and denied the only Lord God and our Lord Jesus Christ Such were the Carpocratians and Gnosticks this they did both in Doctrine and Manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 In their Entrance into the Church Subtilly and secretly as Foxes into the Fold or like Wolves in Sheeps-clothing the proper mark of False Teachers 3. By their End Which is Condemnation whereunto they are appointed vers 4. 4. By their Parallel of the Evil Angels the old World Sodom and Gomorrah Vers 14. to 19. ver 7. 8. Such were foretold by Enoch and the Apostles Of these the Apostle Jude warns the Saints and withall shews how they should quit themselves principally in two things 1. As to themselves 2. As to others The First consists in four things 1. Building up our selves in the Holy Faith 2. Praying in the Holy Ghost vers 20. 3. Keeping of our selves in the Love of God 4. Looking for the Mercy of our Lord Jesus Christ unto Eternal Life vers 21. The second what they must do to others 1. They must put a difference between them that are fallen off Verse 22 23. and them that are falling as being of different Complexions having Compassion on some with the Spirit of Meekness others treating with some quickness pulling them out of the Fire 2. They must hate the Appearance of Evil even the Garment spotted with the Flesh 3. Pray for them that God would keep them from falling Verse 20. 24. For the Grace of Christ by which we alone stand without which neither they nor we can do any thing he both can and will do it faithfully 4. Praise the Lord who hath made such Provision for our Preservation and Salvation vers 24 25. Now that which I shall confine my self to is in vers 21. the first Clause Keep
your selves in the Love of God And then the Case and Question is this What we must do to keep our selves in the Love of God A solemn and weighty Question and wherein every Soul of us is nearly concerned There are three things that require some Explication Q. 1. What is meant by your selves A. Every one himself and every one each other so far as he can 2. What is meant by the action which each is to see put forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep to observe to preserve firmly safely constantly I have kept the Faith 2 Tim. 4.3 Thus we keep and thus God keeps us Jam. 1. ult John 3.22 Rev. 12.17 Joh. 17.11 John 17.15 In all which Places the word is the same in the Text to keep fast and safe and faithfully with all Care and Diligence and Conscience as we would keep a thing for our Life Prov. 4.23 Keep thy Heart with all Diligence for out of it are the Issues of Life From all which thus explain'd ariseth this Proposition It is the Duty of every Child of God Obs to keep themselves in the Love of God This Proposition is grounded upon a threefold Supposition 1. That some men are in the Love of God really and eternally 2. That this Love wherewith God loveth his Chosen Rom. v. 8. 11 12 13. is a special Love a peculiar and distinguishing Love 3. That it is a Duty as well as a Priviledge to keep our selves in the Love of God our Activity as well as Gods Act. Which will be hereafter more explained Before we come to the main Question we will answer this Question How Love can be said to be in God for Love is a Passion in the Creature and Passions are Imperfections which are contrary to Gods Perfection A. 1. It is true Nothing of Imperfection is in God but Love is in God as a Perfection because Love is in God in the abstract that is essentially for Abstracts speak Essences God is Love 1 John 4.8 The Love of God is either natural or voluntary thus Divines distinguish and that well Mat. 3.17 Joh. 3.35 Joh. 5.20 Joh. 17.24 1. The Natural Love of God is that wherewith God loves himself That is the reciprocal Love whereby the three Persons love each other This Essential Natural Love of God is therefore necessary God cannot but love himself 2. The Love of God is voluntary thus he loves his Creatures with a general Love 1. Because he made them and made them good therefore he preserves them Gen. 1.31 for though Sin be really evil and none of Gods making but contrary to God and hated of God yet God loves the Creatures as his Creatures although sinful with a general Love Mat. 5.44 45. 2. He loves some Creatures with a special Love and by this he loves Jesus Christ as Mediator Joh. 3.35 Eph. 1.6 1 Joh. 4.9 Rom. 8. ult 1. This Love of God to Christ as Mediator is the Foundation of Gods Love to his Elect. 2. By a special Love God loves his Elect. John 13.1 Of this Love it 's said that it is inseparable Now this is the peculiar Love which God bears to some above others Not because they were more lovely than others nor because God foresaw they would believe and love him but because God loved them first antecedently to all those things Eph. 1.3 4 5. Deut. 7.6 7 8. Eph. 2.3 4 c. to 10. and because he loved them therefore Christ shall come and die and therefore they shall believe in him and love him The summ is this Our Love to God is the Effect and not the Cause of Gods Love to us yea Christ himself as Mediator is the Effect of Gods Eternal Love This is primitive Doctrine John 6.37 All that the Father hath given me shall come unto me V. 44. No man can come unto me except the Father which hath sent me draw him 1 John 4.19 He hath loved us first Rom. 10.20 I am found of them that sought me not Rom. 5.8.10 God commended his love toward us that while we were yet Sinners and Enemies Christ died for us Upon which I would have old and new Donatists which make God to love all alike in order to their Salvation and that there is no special Grace let them read St. Augustine Tom. 9. Tract 102. on John Tom. 7. Lib. contra Donatistas post Collat. p. 403. also pag. 402. likewise in Brevic. p. 387. Collat. cum Donatistis Collat. tertii diei Item Tom. 9. Tract 87. on John Item Tom. 2. Epist 48. p. 118. and many more places I have therefore named all these because there is a sort of Men risen up among us Gal. 1.6.7 corrupters and perverters of the Word and Wayes of God who raise up Donatism and Pelagianism from the Death I know some make this Love of God in the Text to be meant not of Gods Love to us at all but of our Love to God only Contrary I judge it spoken principally of Gods Love to us not excluding our Love to God but comprehending it as a great sign that God loves us when we truly love God According to this sence I shall proceed to speak to the present Case which is a practical Question How Christians shall do to keep themselves in the Love of God Quest 1. In General One whom God loves and favours Answ must do as the Favourite of a Prince useth to do to keep himself in his Princes Love and Favour He will study what the will of his Prince is and will do all that he can to please him He will set himself wholly to promote his Princes Interest and Honour and to gratifie his Desires yea he will be infinitely shy of displeasing him So will a Child of God carry himself towards God to keep himself in the Favour and Love of God This is a great Art to study Ephes 5.17 to know what is the will and Pleasure of God and to conform to it The Reason whereof is this Because 1. The Will of God is a Sovereign Will to all the World therefore to thine and mine there is no controuling of it Who can say unto God What dost thou When any mans will comes in competition with Gods Will thou knowest what thou hast to answer Dan. 3.16 17. and what thou hast to do Act. 4.19 But if mans commanding Will be agreeable to Gods revealed Will which is the Standard then we please and not displease God in submitting to man because subordinate things do not clash 2. Because the Will of God is a holy Will and we can never keep our selves in the Love of God 1 Pet. 1.15.16 but by what is agreeable to his Holiness and that is when we our selves are Holy because this is not only the Will of God but the Image of God Eph. 4.24 created after God Now God loves Children that are most like him for Likeness is the Cause of Love Thus much in General