the reliques of grace yet left Psal 119. 176. I have gone astray like a sheep seek thy servant for I do not forget thy Commandments as if he had said Lord I have sinned through weakness but I hope there is some grace left some bent of heart towards thee So the Church Isai 64. 8 9. Now O Lord thou art our Father c. Yea God is angry when we do not plead So Jer. 3. 4. Wilt thou not cry Thou art my Father c. You have an interest though you have been disobedient Thus do and your falls will be an advantage as you have seen men go back to fetch their leaps more commodiously When you stand let it excite you to love and thankfulness Nothing maketh the Saints love God more then the unchangeableness of his Love When they see themselves safe in the midst of weaknesses and Satans dayly assaults it doth much indear God to their Souls Certainly Daniel was much affected with his preservation in the Lions den when he saw the Lions ramping and roaring about him and yet restrained with the chains of Providence that they could do him no harm So the children of God must needs love their Preserver when they consider what dangers are round about them how little they subsist by their own strength and how much they have done a thousand times to cause God to withdraw his Spirit from them and therefore the great argument why the Saints do love and praise him is not only the freedom of his grace but the unchangeableness and constancy of it His mercy endureth for ever 't is several times repeated Psal 136. So Psal 106. 1. Praise ye the Lord O give thanks unto the Lord for he is good for his mercy endureth for ever No form is more frequent in the mouths of the Saints and good reason for alas if we were left to our selves we should damn our selves every hour we have a revolting heart we are like glasses without a bottom as soon as they are out of hand they are broken we cannot stand of our selves and we have a restless enemy that desireth to toss us and vex us as wheat is tossed from sieve to sieve Luke 22. 31. and we have often forfeited Gods protection and grieved him day by day were it not for everlasting Mercy what would become of us Certainly they that do not love God for their preservation they are not sensible of their condition in the world what a naughty heart they carry about with them 'T is a miracle that ever grace should be preserved there where there is so much pride love of pleasures worldly cares brutish lusts that such an heavenly plant can thrive in the midst of so many weeds Nor what a busie Devil they have to do withall who watcheth all advantages as a dog that standeth waving his tail 't is Chrysostom's comparison and expecting a bit and his envy and malice is most bent against them that have most grace Finally they do not consider that the world is full of snares and dangerous allurements for if they did they could not chuse but fall a blessing of God for Jesus Christ who yet fasteneth them as a nail in the holy place I remember one of the Fathers bringeth in the Flesh saying Ego deficiam I will surely fail and miscarry and the World Ego decipia◠I will deceive them and entice them and Satan Ego eripiam I will snatch them and carry them away and God saith Ego custodiam I will keep them I will never fail them nor forsake them and there lieth our safety and security It informeth us that if any fall often constantly frequently easily they have no interest in grace 1 John 3. 9. He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes not a trade of sin that 's the force of the phrase Gods children slip often but not with such a frequent constant readiness into the same sin As fair Meadows may be overflown but Marish ground is drowned with the return of every Tyde so are wicked men carryed away with every return of the temptation therefore he that liveth in a course of prophaness worldliness drunkenness his spot is not as the spot of Gods children You are tryed by your constant course and walk Rom. 8. 1. What 's your road what do you do constantly easily frequently I except only those sins which are of usual incidence and suden surrection as sudden stirrings of passion in a cholerick temper and vanity of thoughts and distractions in duties c. and yet for these a man should be the more humble and watchful if they be not felt and striven against and mourned for 't is a bad sign It provoketh us to get an interest in such a sure condition Be not contented 1. With outward happiness things are worthy according to their duration Nature hath such a sense of Gods Eternity that the more lasting things are it accounteth them the better An immortal Soul must have an eternal Good Now all things in the world are frail and pass away therefore called uncertain riches 1 Tim. 6. 18. 't is uncertain whether we shall get them and uncertain whether we shall keep them and uncertain whether we shall live to enjoy them if they stay with us All of this side grace is uncertain these things are usually blasted in their flower and beauty as Herod was stricken in the midst of all his Royalty so that a man may out-live his happiness which is the greatest misery or at least it must terminate with death there is no use of wealth in the other world But now the better part can never be taken from us Luke 10. 42. and by seeking that we may have other things with a blessing Mat. 6. 33. 2. Rest not in gifts they are for the body rather then the person that hath them as many are carnal and yet come behind in no gift God useth them like Negroes to dig in the mynes of knowledg that others may have the gold Judas could cast out Devils and yet afterward was cast out among Devils See 1 Cor. 12 ult the Apostle had discoursed largely of gifts and then concludeth thus But yet I shew you a more excellent way and what 's that Grace that abideth and endureth for ever as in the next Chapter Many that have great abilities to pray preach discourse yet fall away According to the place which they sustain in the body so they have great gifts of knowledg utterance abilities to comfort direct and instruct others to answer doubts to reason and argue for God for conference and holy discourse and yet fall foully as those Heb. 6. 4. are said to be partakers of the Holy Ghost that is to have a great share of Church gifts Nay this is not all Gifts themselves wither and vanish when the bodily vigor is spent The glory of a man is as the flower of the grass 1 Pet. 1. 24. By
1 John 4. 19. We love him because he loved us first Love is like an eccho it returneth what it receiveth 't is a reflex a reverberation or a casting back of Gods beam and flame upon himself The cold wall sendeth back no reflex of heat till the Sun shine upon it and warm it first so neither do we love God till the Soul be first filled with a sense of his Love And as rays in their relection are more faint and cold so our love to God is much weaker then Gods love to us Valdesso saith God loveth the lowest Saint more then the highest Angel loveth God Once more The more direct the stroke and beam is upon the wall or any other solid body the stronger always is the reflection so the more sense we have of the love of God the stronger is our love to him 2. The next Cause of Love is the grace of God there is not only an apprehension of Love but the force of the Spirit goeth along with it Our thoughts our discourses upon the love of God to us in Christ nay our sense and feeling of it is not enough to beget this grace in us Love is a pure flame that must be kindled from above as the Vestal fire by a Sun-beam 1 John 4. 7. Love is of God that is of a celestial or heavenly original There is in the Soul naturally an hatred of God and a proneness to mingle with present comforts which can only be cured by the Spirit of grace Our naked apprehensions will not break the force of natural enmity and 't is God that must circumcise and pare away the foreskin of the heart before we can love him Deut. 30. 6. There is a natural proneness to dote upon the creature and hate the Creator Base creatures neglect God and pollute themselves with one another and there is no help for it till the heart be over-powered by grace Thus for the Causes of Love The Object of Love is God himself not meerly as considered in himself for so he is terrible to the creature but as God in Christ for so he will be known and respected by us in the Gospel and so we have the highest engagement to love him not only upon the respects of Nature as our Creator but of Grace as our God and Father in Christ Now God is the supream Object of Love and other things are loved for Gods sake because of that of God which we find in them as his Word which is the Copy of his Holiness his engraven Image as the Coyn beareth the image of the Prince so 't is said Psal 119. 47. I will delight my self in thy Commandments which I have loved And then his Saints which are his living Image as children resemble their father so 't is said Psal 16. 3. To the Saints and to the excellent of the Earth in whom is my delight And then other men because of his Command 1 Pet. 1. 5. Add to brotherly-kindness love So his creatures because in them we enjoy God the effects of his Bounty But chiefly his Ordinances as they exhibit more of God then the creatures can So that Love respects God and other things for Gods sake Again In the Description I take notice of the essence or formal nature of it and call it the return of a gracious and holy affection to God Love is carryed out to its Object two ways by desire and delight Our necessity and need of God is the ground of desire and our propriety and interest is the ground of delight Desires are the feet of love by which it runneth after its Object and delight is the rest and contentment of the Soul in the enjoyment of it Because of our imperfect fruition in this life Love bewrayeth it self by desires mostly or pursuing after God See Psal 63. 8. My heart followeth hard after thee It noteth those sallies and earnest egressions of Soul after the Lord that we may have more communion and fellowship with him In short the radical if I may so speak and principal disposition of Love is a desire of Vnion for all other effects of love flow from it This is that makes the Soul to prize the Ordinances because God is to be enjoyed there and these are means of communion with him Psal 26. 8. I have loved the place where thine honour dwelleth This maketh sin terrible because it separateth from God Isai 59. 2. This maketh Heaven amiable the fairest part of our portion in Heaven is a closer and nearer communion with Christ Phil. 1. 23. This maketh the day of Judgment sweet for then we shall meet with our Beloved in the ayr 2 Tim. 4. 18. In short this maketh the Soul to take such contentment in thinking of God and speaking of God 't is the feast of the Soul My meditation of him shall be sweet Psal 104. 34. Their Souls cannot have a greater solace then to think what a God they have in Christ Having in some manner described the Love of God let me use some Arguments to press you to it First God hath commanded it The sum of the Law is Love When the Scribe came to Christ Mat. 22. 36. Master which is the great Commandment in the Law Jesus said unto him Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy might Mark this is the first and great Commandment to love God 'T is not a sour Command but sweet and profitable God might have burdened us with other manner of Precepts considering his absolute right to offer our children in sacrifice to mangle our flesh with whips and scourges but these are cruelties proper to the Devils worship The Lord is a gentle Master and only desireth the love of his servants we have cause to thank him for such a gracious Precept If he should require us not to love him this were Hell it self that is the Hell of Hell that they which are there do not love God 'T is our priviledg as much as our duty God loveth all his creatures but hath commanded none to love him again but man and Angels so that it is the great priviledg of the Saints to love God It had been a great favour if God had given us leave to love him as it would be a great favour if a King should give leave to one of his meanest Subjects to have the key of his privy Chamber to come to him and visit him and be familiar with him when he pleaseth how would this be talked of in the world yet this is not so wonderful since the King and the Peasant are both men in their natural being they are equal though in their civil distinction and condition of life there be a difference But what a favour is this that he who is the King of Kings and Lord of Lords doth not only permit his creature made by his own hands to come to him and love him and deal with him when
and overcome with the vehemency of any passion as mans is this maketh the wonder there is no blindness and passion in him that loveth and yet the thing that is loved is vile and uncomely 3. The frequency of the expressions of his Love It would weary the arm of an Angel to write down Gods repeated Acts of Grace Rom. 5. 17. The free gift is of many offences unto Justification We carry loads of experiences with us to Heaven Gods Book of Remembrance is written within and without This will be our wonder and amazement at the last day to see such huge sums cancelled with Christs blood Every day pardoning mercy is put in Our past lives are but a constant experience of our sinning and Gods pardoning We are weary of every thing but sin we are never weary of that because 't is natural to us The very refreshments of life by continuance grow burdensom Meat drink musick sleep the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures Man is a restless creature and loveth shift and change But now vve are never weary of sin we have it from the womb and we keep it to the grave and yet all this while we subsist upon God we subsist upon him every moment We have life and breath and hourly maintenance from him whom we thus grieve and offend Dependance should beget observance but in us 't is otherwise As a dunghill sendeth out vapors to obscure the Sun that shineth upon it so do we dishonour the God of our mercies and grieve him day by day How long hath God been multiplying pardons and yet Free-grace is not tyred and grown weary 4. Consider the variety of the expressions of his Love We have all kind of mercies we eat mercy we wear mercy we are encompassed with mercy as with a shield The Apostle saith 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness that is as I would interpret all things that are necessary to life natural to life spiritual to maintain grace here and to bring us to glory hereafter He that hath an interest in Christ his portion is not straitened he hath a right to all things and a possession of as much as Providence judgeth needful therein we must not be our own carvers A man of mortified affections thinketh he hath provision enough if he hath things necessary to life and godliness and will you not love God for all this Certainly we do not want obligations but we want affections Look as too much wood puts out the fire and causeth smoak so the multitude and dayly experience of Gods mercies lesseneth the esteem of them We have but too many mercies and that maketh us unkind and neglectful of God What shall I tell you of Sabbaths Ordinances food rayment If a man would be but his own remembrancer and now and then come to an account with God he would cry out Oh the multitude of thy thoughts to us-ward how great is the sum of them Psal 139. Or if a man would but keep a journal of his own life what a vast volume would his private experiences make how would he find mercy and himself still growing up together Shall I shew you a little what a multitude of mercies there are I will not speak of the higher and choycer mercies such as concern the soul but of such as concern the body What a deal of provision is there for the comfort and welfare of the body I instance in these mercies partly because they are so common that they are scarce noted partly because carnal men prize the body most they prefer it above the Soul now the Lord would leave them without excuse they that love the body shall not want arguments to urge them to love God since he hath bestowed so much of his love and care upon the body to gratifie all the senses not only for necessity but delight There is light for the eye the poorest man hath glorious lamps to light him to his labours For the taste such variety of refreshments of a different sap and savour For the smell delicious infusions into the ayr from flowers and gums and aromatick plants For the ears musick from birds and men and all this to make our pilgrimage comfortable and our hearts better How many creatures hath the Lord given us to help to bear burdens how many things for meat and medicine If man had not been created last after the World was setled and furnished vve should have seen the vvant of many things vvhich vve novv enjoy and do not value First God provided our house and then furnished our table and vvhen all vvas ready then man is brought in as the Lord of all We are not affected vvith these mercies Hovv can vve sin against God that can look no where but vve see arguments and reasons to love him As Christ said Many good works have I done amongst you for which of these do you stone me So may the Lord plead I have done many things for you you cannot open your eyes but you see love you cannot vvalk abroad but you smell love and hear love c. for vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall only instance in those three great Effects Creation Preservation and Redemption Certainly that must needs be a great benefit out of which there flies not only sparks but brands and so that Love which can produce such fruits and effects must needs be exceeding great 1. Creation This deserveth love from the creature The fruit of the Vineyard belongeth to him that planted it and whom should we love but him that gave us the power to love All that thou hast all that thou canst see that thou canst touch is his gift and the work of his hands He gave thee the essence not of a tree a bird a beast but of a man capable of reason fit for happiness God made other creatures by a word of Command and man by Councel 't was not Be thou but Let us make man to shew that the whole Trinity assisted and joyned in consultation He made other creatures for his glory but not for his love and service God is glorified in them passively as they give us occasion to glorifie God the creatures are the harp but man maketh the musick All thy works praise thee and thy Saints bless thee Psal 145. 10. How many steps may a Christian ascend in his praise and thanksgiving We might have been stones without sense beasts and without reason born infidels and without faith We might have continued sinners and without grace all these are so many steps of mercy But Creation is that we are now to speak of and truly it deserveth a remembrance especially in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
bewrayeth it self by the new heart as well as by the renewed mind Rom. 12. 2. There are not only new thoughts but new desires and new delights desires after God and a delight in God as the fountain of Holiness When we come to God at first we love him out of spiritual interest for ease and comfort and the benefit we gain by him Christ alloweth it Come to me and I will give you ease Mat. 11. 28. When fire is first kindled there is as much sinâ—ke as flame but afterwards it burneth brighter and brighter by degrees A fountain as soon as digged runneth muddy at first but afterwards the stream groweth more pure and clear So doth the love of the Saints at first 't is but a love of interest but by acquaintance we love him out of a principle of the new nature for his Holiness and Excellency because that which is in us in part is in God by way of eminency and perfection Certainly likeness must needs beget love and the Saints being conformed to God delight in him so that then their love floweth not so much from profit and interest as grace yea at length out of a vehement complacency of the new nature they love holiness above happiness or spiritual interest and Hell is not so bad as sin in their account there cannot be a worse Hell to them then unkindness to God or grieving his Spirit and Heaven is amiable for Gods sake because he is loved there and enjoyed there there are none of Gods enemies in Heaven and there they shall serve him and cleave to him without weariness and wandering Well then There is such a disposition in the Saints to love God which anseth not only from hope because of the great benefit which we expect from him nor only from gratitude or the sense of his love already shewed but from an inclination of the now nature and that sympathy and likeness that is between us because we hate what he hateth and love what he loveth and because God is the original Fountain and Samplar of Holiness Well then Saints mind your work Do you indeed love God Christ puts Peter to the question thrice John 21. A deceitful heart is apt to abuse you Ask again and again Do I indeed love God Evidences are these 1. If you love God he will be loved al ne those that do not give all to God give nothing he will have the whole heart If there were another God we might have some excuse for our reservations but since there is but one God he must have all for he doth not love inmates When the Harbengers take up an house for a Prince they turn out all none must remain there that there may be room for his greatness So all must avoyd that God may have the sole possession of our hearts The Devil that hath no right to any thing would have a part for by that means he knoweth the whole will fall to him Conscience will not let him have all and therefore he would have a part to keep possession as Pharaoh stood hulking with Moses and Aaron if not the Israelites then their little ones if not their little ones then their heards if not their heards then their flocks but Moses telleth him there was not an hoof to be left So Satan if he cannot have the outward man yet he would have the heart if there be not room enough in the heart for every lust then he craveth indulgence in some things that are less odious and distastful if Conscience will not allow drunkenness yet a little worldliness is pleaded for as no great matter But the love of God cannot be in that heart where the world reigneÌ„th Dagon and the Ark could not abide in the same Temple neither can the heart be divided between God and Mammon All men must have some Religion to mask their pleasures and carnal practises that they may be favorable to their lusts and interests with less remorse and usually they order the matter so that Christ shall have their Consciences and the world their hearts and affections But alas they do not consider that God is jealous of a Rival when he cometh into the heart he will have the room empty 'T is true we may love other things in subordination to God but not in competition with God that is when we love God and other things for Gods sake in God and for God When a Commander hath taken a strong Castle and placed a Garison in it he suffereth none to enter but those of his own side keeping the gate shut to his enemies So we must open the heart to none but God and those that are of Gods party and side keeping the gate shut to others We may love the creatures as they are of Gods side as they draw our hearts more to God or engage us to be more cheerful in service or give us greater advantages of doing good Of what party are they Bring nothing into thy heart and allow nothing there that is contrary to God When Sarah saw Ishmael scoffing at Isaac she thrust him out of doors So when riches and honour and the love of the world upbraid you with your love to God as if you were a fool to stand so nicely upon terms of Conscience c. when they incroach and allow Christ no room but in the Conscience 't is time to thrust them out of doors that the Lord alone may have the preheminence in our Souls 2. This love must be demonstrated by solid Effects such as are 1. An hatred of sin Psal 97. 10. Ye that lâ—ve the Lord hate an evil With love to the chiefest good there will be an hatred of the chiefest evil Friends have common loves as I said and common aversations Upon every carnal motion doth thy heart recoyl upon thee and say How can I do this wick dness and sin against God Gen. 39. 9. or else Is this thy kindness to thy friend or after such a deliverance as this c. Ezra 9. 13. Love to God will be interposing and crossing every carnal motion 2. By a delight in obedience 1 John 5. 3. This is love that we keep his Commandments and his Commandments are not grievous Nothing is diffcult and tedious to him that hath any affection to his work As the Prophet cured the bitterness of the wilde goards by casting in meal so mingle but a little love with your work and the bitterness is gone Sechem yeildeth to be circumcised for Dinah's sake because he loved her and Jacob endured his seven years service for Rachels sake so will love make us obey God chearfully in things contrary to our natural inclination Love and labour are often coupled in Scripture and those that left their first works had lost their first love Rev. 2. 4 5. 3. Delight in Gods presence and grief for his absence or an holy sensibleness both of his accesses and recesses to and from
he pleaseth but hath expresly commanded it nay this is the great Commandment Certainly God is very desirous of our love when he layeth such an obligation upon us Was there ever such a Master that made this to be his servants chiefest duty that they should love him Again I observe in Gods Command that the Precept runneth thus Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might The Lord would not lose one grain of the creatures love Surely he valued it when he is so sollicitous about it If we should see a wise man careful to preserve the reliques of what we counted a neglected weed it would make us think there were somewhat in it We lavish away our love upon trifles and God prizeth every grain of it you see he speaketh as if he would not lose one dust of love all thy soul all thy heart and all thy might When he biddeth us love our neighbor he sets limits to it Thou shalt love thy neighbor as thy self but when he biddeth us love God he requireth all the heart The only measure is to love him without measure The next place that I shall take notice of where the Precept is recorded is Deut. 10. 12. And now Israel what doth the Lord require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord with all thy heart and with all thy soul God doth not require of us things without the sphere of duty that we should go into the depths of the Sea toss mountains in the ayr pluck the stars from Heaven c. these things lie out of the power of man He doth not require of us barbarous austerities to offer our first-born to lance our selves to mangle our flesh with whips and scourges He doth not require of us absolutely such things which some men can and ought to perform not such a measure of alms what then would become of the poor not such a degree of wisdom and learning what then would become of the simple and unlearned But O Israel what hath the Lord required of thee but that thou shouldst love the Lord thy God A duty to be performed by poor and rich learned and unlearned what ever their estate and condition be they may all love God There are many in Heaven that never were in a condition to give but to receive that were never learned and skilled in sciences but none that never loved God Secondly God hath deserved love Let us a little take notice of Gods love to us He beginneth and loveth us that we may love him again 1 John 4. 19. If God should hate us we were bound to love him because of his excellency and because of our duty and obligation as we are creatures how much more when God hath loved us and bestowed so many benefits upon us Love is an affection which God will have repayed in kind When he chideth us he doth not expect that we should chide him again when he judgeth us we must not judg him again in these things the creature is not to retaliate 'T is true we do it too often but still to our â—oss and blame But now when he loveth us he willeth us to love him again he loveth us for no other cause but that he may be loved Love must be payd in kind As water is cast into a Pump when the springs lie low to bring up more water so God sheddeth abroad his love into our hearts that our love may rise up to him again by way of gratitude and recompence Now in the Love of God we may take notice of the 1. Properties and of it 2. Effects of it First For the Properties of Gods Love consider 1. The Ancientness of it Psal 103. 17. From everlasting to everlasting c. With reverence we may speak ever since God was God he was our God You may track his Love from one Eternity to another Before the world was he loved us and when the world is no more he loveth us still His Love began in eternal purposes of Grace and it endeth in our eternal possession of Glory 'T is not a thing of yesterday he is our ancient Friend He loved us not only before we were lovely but before we were at all We adjourn and put off our love of God to old age and thrust it into a narrow corner When we have wasted and spent our strength in the world we dream of a devout retirement But the Lord thinketh he could never love us early enough From everlasting to everlasting c. We receive the fruits and effects of Love in time but all cometh out of Gods ancient and eternal Love this grace was provided for us before we were born Yea look upon Gods Love in time how merciful was God to us before we could shew the least sign of thankefulness to him He loved us a long time before ever we had a thought of him In infancy we could not so much as know that he loved us When we came to years of discretion we knew how to offend him before we knew how to love and serve him How many are there of whom it may be said God is not in all their thoughts and yet all this while God hath thoughts of peace and blessing towards them 2. Consider the Freeness of Gods Love The value of all benefits ariseth from the necessity of him that receiveth and the good-will of him that giveth God wanted not us our love is no benefit to him but we wanted him we are undone without him yet he hath more delight in pardoning then we in salvation and he is more ready to give then we to ask He often calleth upon us to call upon him as if he were afraid we would not ask or not enough or not soon enough or not often enough A man would think that our wants should be importunate enough to put us upon requests and that we needed not enforcements to prayer yet you see God doth not only prevent the request but make the prayer and stirreth us up to utter it But we are not only needy creatures but guilty creatures and that God should love us When we were in our blood and filthiness 't was a time of loves Ezek. 16. 7. This is the great Miracle of divine Love that a time of loathing is a time of loves And we will wonder at it more if we consider the active and endless hatred of his Holiness against sin and therefore why not against sinners The holiness of his Nature and Essence sets him against them and natural antipathies and aversations can never be reconciled as a Man can never be brought to delight in a Toad or a Lamb in a Wolf And consider again his infinite Wisdom We may love that which is not lovely because we are often blinded by inordinate affection but now Gods Love is not blind
should come out from his Fathers bosom and dye for us Therefore herein is love that is this is the highest expression of Gods Love to the creature not only that ever was but can be For in love only God acteth to the uttermost he never shewed so much of his Power and Wisdom but he can shew more of his Wrath but he can shew more but he hath no greater thing to give then himself then his Christ At what a dear rate hath the Lord bought our hearts He needed not he might have made nobler creatures then the present race of men and dealt with us as he did with the sinning Angels he would not enter into treaty with them but the execution was as quick as the sin so the Lord might utterly have cast us off and made a new race of men to glorifie his Grace leaving Adam to propagate the World to glorifie his Justice Or at least he might have redeemed us in another way for I suppose 't is a free dispensation opus liberi consilij But God so loved the world that he gave his only begotten Son He took this way that we might love Christ as well as beleeve in him God might have redeemed us so much in another way but he could not oblige us so much in another way He would not only satisfie his Justice but shew his Love 'T was the Lords design by his Love to deserve ours and so for ever to shame the creature if they should not now love him Oh think much of this glorious Instance the love of God in giving Christ and the love of Christ in giving himself When the Sea wrought and was tempestuous and Jonah saw the storm he said Cast me into the Sea and it shall be calm to you but the storm was raised for his own sake Now Christ when he saw the misery of mankind he said Let it come on me We raised the storm but Christ would be cast in to allay it If a Prince passing by an execution should take the Malefactors chains and suffer in his stead this would be a wonderful instance indeed Why Christ hath born our sorrows and carryed our griefs Isai 53. 4. the very same griefs that we should have suffered so far as his holy Person was capable of them his desertion was equivalent to our loss his agonies to our curse and punishment of sense and all this very willingly for the sake of sinners 'T is notable he doth with like indignation rebuke Peter disswading him from sufferings as he doth the Devil tempting him to Idolatry Get thee behind me Satan compare Mat. 16. 22. with Mat. 4. 10. He is well pleased with all his sorrows and sufferings so he may gain the Church and espouse her to himself in a firm League and Covenant Isai 53. 11. He shall see the travel of his Soul and be satisfied as if he said Welcome agonies welcome death welcome curse so poor Souls be saved As Jacob counted the days of his labour nothing so he might obtain Rachel and yet there is a vast difference between the love of Christ and the love of Jacob Rachel was lovely but we are vile and unworthy creatures and Christs love is infinite even beyond his sufferings and the outward expressions of it as the windows of the Temple were more large and open within then without Well then every one of Christs wounds is a mouth open to plead for love He made himself so vile that he might be more dear and precious to us Certainly if Love brought Christ out of Heaven to the Cross to the grave should it not carry us to Heaven to God to Christ who hath been thus gracious to us Thus God hath deserved our love The third and next Argument is God hath desired it What doth the Lord see in our hearts that he should desire them If a Prince should not only make love to a vile and abject creature but seek all means to gain her affection you would count her very froward and unthankeful to give him the denyal Christ doth not only oblige us but woo us If man were such as he should be he would not need enforcements because of the multitude of his obligations and if the Lord did deal with us as we deserve he would slight us and scorn us rather then woo us He doth not want lovers there are Angels enough in Heaven whose wills and affections cleave to him perfectly yea God doth not need the love of any creature all this wooing is for our sakes Wherein can frail men be beneficial to God What increase of happiness hath he if all men should love him 'T is his happiness to love himself and he would have us to share in this happiness therefore he threateneth and promiseth and beseecheth As one that would gladly open a door tryeth key after key till he hath tryed every key in the bunch so doth God try one method after another to work upon mans heart He threateneth eternal torments if we do not love him 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha The form of speech implyeth the most dreadful curse that may be 'T is not arbitrary whether you will love him or no you are either to love him or to perish eternally Among men if love doth not come kindly we neglect it that which is forced is nothing worth yet the Lord is so earnest after the love of the creature that he would have it by any means He promiseth We have not only mercies in hand but mercies in hope not only obligations but promises 'T is our duty to love God if there were no Heaven our obligations might suffice yet what great things hath God provided for them that love him 1 Cor. 2. 9. If a man should sell his love he cannot have a better Chapman then God who is most rich and most liberal If an earthly Potentate should promise to them that love him half his Kingdom he would find lovers enough God hath promised glory the Kingdom of Heaven and shall we not take him at his word The Lord will give a gift for a gift because he hath given us to love him therefore he will give us Heaven as the reward of love Who ever heard that an hungry man was hired to eat and rewarded for tasting dainty food or a thirsty man for drinking The Love of God is so excellent a priviledg that we should endure all torments to obtain it and yet God hath promised a reward yea he is pleased to bargain with us as if he were our equal and we were altogether free before the Contract Again He beseecheth We are cold and backward therefore he useth intreaty upon intreaty as if he were impatient of a denyal Out of what rock was man hewn God himself cometh a wooing and we have the face to give him a repulse and what doth he woo for but our hearts which are his already
a question whether there be degrees of glory yea or no But I suppose it may easily be determined He that soweth sparingly shall reap sparingly whereas others have their bosoms full of sheaves if a man with a little grace should get to Heaven yet he hindereth his own preferment Who would have a thin crop and a lean harvest 6. It suiteth with our present state here we are in a state of progress and growth not of rest and perfection Grace is not given out at once but by degrees Christ saith Joh. 17. 26. I have declared thy Name and will declare it and Joh. 1. 50. Beleevest thou thou shalt see greater things then these There is more to come therefore let us not rest in our first experiences Paul saith I have not attained Phil. 3. When grace is wrought yet there is something lacking He is a foolish builder that would rest in the middle of his work and because the foundation is layd is careless of the superstructure The state of the Saints is expressed by a growing light Prov. 4. 18. As long as there is want there should be growth see 1 Thes 4. 1. 7. Seeking the increase and multiplication of spiritual gifts suiteth best with the bounty and munificence of God The Father Son and Holy Spirit have rich grace for us and we are most welcome when we seek for most plenty God the Father is represented as rich in mercy Ephes 2.4 Rom. 10. 12. We can never exhaust the Treasures of Grace and impoverish the Exchequer of Heaven So Christ hath a rich and full merit 2 Cor. 8. 9. to make us rich c. God the Son aimed at it in all his sufferings and condescentions that he might make a large purchase for us and we might not be straitened in grace The Spirit of God is poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly Tit. 3.6 There is mercy enough in God the Father merit enough in God the Son efficacy enough in God the Spirit God is not wanting if we be not wanting to our selves If a mighty King should open his Treasure and bid men come and bring their bags and take as much as they would do you think they would neglect this occasion of gain surely no they would run and fetch bag after bag and never cease Thus doth the Lord do in the Covenant of Grace you will rather want vessels then treasure 8. 'T is a necessary piece of gratitude we would have mercy to be multiplied and therefore we should take care that Peace and Love be multiplyed also we would have God add to our blessings and therefore we should add to our graces see 2 Pet. 1. 5. When we have food we would have cloathing and when we have cloathing we would have house and harbour and when we have all these things we would have them in greater proportion the like care should we shew in gracious injoyments When we have knowledge we should add temperance and when we have temperance we should add patience c. 9. We may learn of our Lord Jesus to whom we must be conformed in all things Luc. 2.40 He grew in wisedom and stature the meaning is his humane capacitie was inlarged by degrees according to his progress in age and strength for in all things he was lâ—ke us except sin and our reason is ripned and perfected together with our age 10. We may learn of worldly men Who joyn house to house and field to field and are never satisfied So there is an holy covetousness in spirituall things when we joyn faith to faith and obedience to obedience one degree to another our Blessings are better and the chiefest good should not be followed with a slacker hand 't is our happiness to enjoy the infinite God and therefore we should not set a stint and limit to our desires With what arts and methods of increase doth a covetous man seek to advance himself he liveth more by hope then by memory and what he hath seemeth nothing to what he expecteth So should we forget the things that are behinde and reach forth to the things that are before us A covetous man seemeth the poorer the more he hath gotten so should we grow humble with every injoyment 't is a good degree of grace to see how much we want grace A covetous man maketh it the main work and business of his life to increase his estate He goeth to â—bed late riseth early eateth the bread of sorrows and all for a little â—elf the strength of lust should shame us should not we make Religion the businesse of our lives and our great imployment shall we be as insatiable as the grave to the world when a little grave serveth the turn Secondly the next thing which I am to do is to give you some observations concerning growth in grace they are these 1. To discern growth there is required some time a totall change which is far more sensible than growth that may be in aâ— instant then a sinner now a Saint but there must be a competent time to judge of our growth we cannot discern it by single acts so much as by the greatâ—r portions of our lives We cannot so easily find out how we grow by every Sermon as by comparing our past estate with our present we do not fly to the the top of Jacobs ladder but go up step by step 't is a work of time and so we may judge of our not growing if after a long time we are where we were under the power of the same prejudices or the same doubts or the same lusts still see Heb. 5. 12. Secondly In the growing of Saints there is much difference all the plants in Christs garden are not of a like heighth and stature some that are more publickly usefull have theiy five talents others but two some thrive more and grow of a sudden 2 Thess 1. 3. Your faith grew exceedingly others are weak and slow and yet they are fruitfull We all grow according to the measure of a part Eph. 4. That is according to the rate of that part which we sustain in the body a finger groweth not to the quantitie of an arm they all grow but the growth of all is not equall Thirdly Growth in grace is alwayes accompanied with growth in knowledge 2 Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ c. Plants that grow out of the Sunne send up a longer stalk but the fruit is worse some Christians pitch all their care upon the growth of love and take no pains to grow in knowledge but this is not right we should alwayes follow on to know the Lord Hosea 6. 3. We reade that Christ grew in knowledge we do not reade that he grew in grace Gods choysest saints are alwayes bettering their notions of God Moses his first request was Tell me thy name Exod. 4 and afterwards shâ—w me thy glory Exod. 33. Our
Numb 32. 38. Nebo and Baalmeon their names being changed so exact should we be in keeping from Idols 2. Let us beware of Idolatry Satan loveth it and that is motive enough we should hate as Christ hateth and love as he loveth Rev. 2 6. and on the contrary love what Satan hateth and hate what he loveth naturally we are wondrous prone to this sin and therefore Idolatry is reckoned as a work of the flesh Gal. 5. 20. man naturally hath a corrupt and working fancy and imagination which depending upon sense formeth fleshly conceptions and notions of God and therefore are we so prone to erre in this worship 't is not needful I hope to speak to you of Paganish and Popeish Idolatry Let me only now disswade you First from making the true God an Idol in your thoughts by forming apprehensions unworthy of the glory of his Essence Psalm 50. 21. Thou thoughtest that I was altogether like thy self Now thus we do when we conceive him of such a mercy as to hold fellowship with one that continueth under the full power of his sins so weak as not to be able to help in deep extremities Zech. 8. 6. Of a rigorous and revengeful disposition as not to pardon injuries and offences upon submission and repentance Hos 11. 8. of a fickle nature so as to fail in his promises Numb 23. 19. Thus 't is easie to turn the true God into an Idol of our own brains To remedy this consider God in his works and in Christ In his works Cyril I remember observeth that before the flood we read of no Idolatry Aquinas addeth a reason to the observation because the memory of the Creation was then fresh in their thoughts Again look upon God in Christ you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle it was called a Sacrifice of Devils The Tabernacle was a Type of Christ you make God an Idol when you worship him out of Christ For the Father will be honored in the Son John 5. Therefore when ever you go to God take Christ along with you Secondly From setting up any Idol against God in your affections when you set up any thing above God in your esteem especially in your trust that 's an Idol covetousness is twice called Idolatry Col. 3. 5. Eph. 5 5. because it doth withdraw our affections from God yea our care our esteem our trust which is the chiefest homage and respect which God expecteth from the Creature I mention these things because I would speak somewhat to practice and because Satan is gratified with spiritual Idolatry as well as with that which is gross and bodily From that Clause about the body of Moses once more observe That of all kind of Idolatry the Devil abuseth the world most with Idolatrous respects to the bodies and Relicks of dead Saints If you ask why I answer Partly because this kind of Idolatry is most likely to take as being most plausible and suitable to that reverend esteem which we have of those that are departed in the Lord and so our Religious affections become a snare to us Partly because when men become objects of Worship and Adoration the God-Head is made more contemptible and mens conceits of a divine power run at a lower rate every day Partly because this malicious fiend hopeth this way to beat the Lord with his own weapon when the bodies and Relicks of those Saints who by the famousness of their examples were likely to draw many to God do as much or more withdraw men from him and superstition doth as much hurt as their example did good Partly because the Devil by long experience hath found this to be a successful way in the world Lactantius proveth it that the Idolizing of famous men was the rise of all Idolatry and Tertullian in the end of his Apology observeth the same that Heathen Idolatry came in this way sub nominibus imaginibus mortuorum by a reverence to the images of dead men whose memory was precious amongst them Ninâ—s or Nimrod the first Idolater set up his own dead Father Bâ—lus whence came the names of Baal and Bel for an Idol The Teraphim stolen by Rachel Gen 31. 35 were the images of their Ancestors whom Laban worshipped so in the primitive times before any other Idolatry was brought into the Church they began with the Tombs and Shrines of the Martyrs First It sheweth us the first rise of Idolatry respect to the Relicks and Remains of some men famous in their generations Satan attempted it betimes not only among the Heathens but among the people of God he contended for the body of Moses that he might set it up for this use but that which he could not obtain then he hath effected now in the Roman Synagogue by the Arms the Legs the Hands the Feet the Pictures of the Martyrs surely such a known Artifice and ancient method of deceit a man would think should long ere this have been discerned but that God hath given them up to beleeve a lye Well might the Anti-Christian state be called Rev. 11. 8. Babylon Sodom and Aegypt that is Babylon for Idolatry Sâ—dom for filthyness and Aegypt for Ignorance and darkness the same Idolatry being practised which was in use in the darkest times of Paganism Heathenism and Popery differ but little only the names are changed a new Saint for an old Heathen Idol their canonizing and the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are much alike so are their Saints and the Heathens and Heroes and middle poners only that the Papists have put many in the Calender which either never were in the world or else were wicked and traiterous as our Bâ—cket and St. George an Arrian Bishop that so the Devil might be doubly gratified by the Shrine it self and that by the canonization of the infamous person sin might become less odious Secondly It sheweth the perverseness of men who are apt superstitiously to regard the Relicks of them dead whom they despised living Moses was often opposed living and after death likely to be adored as 't is often the condition of Gods people to live hated and dye Sainted Vetus morbus est saith Salvian quo mortui sancti coluntur vivi contemnuntur The Scribes and Pharisees garnished the Tombs of the dead Prephets and killed the living Mat 23. 29 30. And the Jews in the fifth of John pretended love to Moses and shewed hatred to Christ posterity honoureth them whom former ages destroyed living Saints are an eye-sore they torment the world either by their example or their reproofs Rev. 11. 10. Heb. 11. 7. but objects out of sight do not exasperate and stand in the way of our lusts this fond affection is little worth those that were ready to adore Moses would not imitate him Again from that He durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not the boldness to do any thing contrary to the Law of God or unbeseeming
day of his coming to avoid the fear of his judgment It aâ—gueth a state of wickedness to walk after our own lusts That is when sin and lust is our constant practice a godly person may too often do according to his lusts but he does not walk therein 't is not his constant road and path pag 68. 21. he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses such as go on still are there accounted enemies to God but what is to walk in sin Ans to make lust our principle our course our end Our principle what ever a wicked man goeth about he doth it out of some carnal impulse his good duties are either to hide a lust or feed a lust if he abstain from one sin 't is to feed another again when 't is our way and course carnal men follow earthly things with greatest earnestness and delight but heavenly things in a sleight and overly manner the world and the flesh is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business all their care and comfort is it and this is their end to please themselves and to satisfie theiâ— lusts Well then walk in the spirit that you may not fulfil the lusts of the flesh See verse 16. Verse 19. These be they who separate themselves sensual having not the Spirit HEre the Apostle cometh to inform them who these Mockers were of whom the Apostles of the Lord spake he describeth them by three notes 1. They separate themselves 2. Sensual 3. Not having the Spirit 1. These be they who separate themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old English Translation had it thus these are the Makers of Sects the word signifieth those which disterminate and pluck up the bounds which God hath set The Apostle meaneth those that without any necessity and warrant from God cut off themselves from the communion of the Church 2 Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal or Soul-men men that have nothing but a reasonable Soul which being corrupted mindeth only the things of the flesh and so noteth fleshly corrupt men Tertullian when leavened with Montanism called the Orthodox psychicos because of they did not with Montanus condemn second marriages the word is notable it will be some advantage to us to consider it a little more fully 'T is three times used in Scripture as in 1 Cor. 2. 14. the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual men So in James 3. 15 the wisdom that is from above is earthly sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divelish and then in this place the word as I said before properly signisieth those that have a Soul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere used for the sensitive Soul as where the Apostle distinguisheth of body Soul and Spirit 1 Thes 5. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit he understandeth the intellectual or rational part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul the meer animal or sensitive part or that sensual appetite which we have in common with the beasts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body that which is commonly understood by it the body as it is the Organ and Instrument of the Soul and this is one reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh to signifie sensual the other is because man being left to himself to meer Soul-light or Soul-inclinations can bring forth no other fruits then such as are carnal for whilst men are destitute of sanctifying grace sense and the flesh do raign in their full liberty and power Well then these seducers were sensual given up to bruitish lusts and practises they taxed others as carnal and now none so libidinous impure and carnal at they 3. Not having the spirit this is added not only to shew that they were destitute of true grace and regeneration partly to rebuke their vain pretences the Gnosticks and other filthy seducers of that time did arrogate to them selves a singularity and peculiarity of the spirit as if all others were carnal they only had the spirit whereas indeed the contrary was true they giving up themselves to such filthy practises shewed that they had nothing of the spirit in them see Iraeneus lib. 1. cap. 9. sect 6 7. Partly to shew the incompatibleness of the spirit with a fleshly and carnal life Notes from hence are these That separation or dividing our selves from the fellowship of Gods Church is sinful or a work of the flesh The Apostle describeth carnal persons and of them he saith They separate themselves and accordingly the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious heresies or sectmakings in the Church among the works of the flesh Gal. 5. 20. and with good reason to leave the Church is to leave God Cain was the first separatist we read of Gen. 4. 19. He went out from the presence of the Lord God is every where how from his presence the meading is from the Church where is the presence of his grace why should we run from the Shepherds Tents where Christ feedeth at noon Cant. 1. 9. 10. And as 't is contrary to our love to God so to our love to the Saints to which we are so solemnly ingaged the question of separation lyeth much in the dark but obligations to love are clear and open see Eph. 4. 4. 5 6. 'T is sad that many that pretend much to Religion make no conscience of Schism and offending the brethren by withdrawing from them as if Christs precepts of love were not to be stood upon as certainly they are not by them who draw their liberty to the highest and in indifferent matters rather take that course which will offend Once more 't is little for the honour of Christ that his body is crumbled into small bits and portionets he prayed Let them be one that the world may know that thou hast sent me implying that our divisions and breaking into sects would breed suspicion of the Gospel in the hearts of men as if that great mystery of redemption by him were but a well devised fable Yet again this running into parties and sects is our great hindrance and disadvantage partly in spiritual things for all duties of spiritual commerce and communion are fore-born 't is said here These separate themselves but beloved do ye edifie one another in your holy faith implying that though others withdraw and omit all duty in this kind those that continue in the body will contribute their mutual help and care to confirm and build up one another a draught of wine is best preserved in the hogshead and Christians in their societies coals lying together keep in the heat Apostacy began in forsaking the assemblies Heb. 10. 23 and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare separation sets others against us and us against them it exulcerateth mens minds against you when you give out as if you were
affection corrupted and renewed the Schoolmen dispute whether there be any thing a man doth that had not its first rise from love 't is love maketh us angry and 't is love maketh us hate and love maketh us grieve much more is it love that maketh us hope and desire and delight so 't is gracious love that sets us a mourning for sin puts us upon hatred of evil delighting in God and in his Laws see 2 Cor. 4 14. 1 Ioh. 5. 3. Gal. 5. 6. faith worketh by love faith receiveth grace and love exerciseth it if we would do any thing in the resistance of sin in keeping the Commandments we cannot spare our love 2. As to man love is a grace that will make us industrious for the good of others and therefore we read of the labour of love 1 Thes 1 3. 't is gluten animarum the glue of the souls the cement and soder of the Church the jointing that runneth throughout all the living and squared stones Col 3. 14. by this souls are mingled and all mutual offices done cheerfully want of love to the Saints is the cause of Apostacy for the less we love them the more we associate to the wicked and then zeaâ— is damnifiâ—d and abated Well then watch the more earnestly against the decays and abatements of love leaving our first love is a disease not only incident to Hypocriâ—es but sometimes to Gods own children Christians go backward in the heat and light of their graces ten degrees either through the badness of the times Mat. 24. 12. or through a cursed â—aâ—iâ—ty that is apt to creep upon us affâ—ctions are deadned to things to which we are acâ—ustomed the Israelites cryed out nothing but this Manna our desires are not so fresh and lively after long acquaintance Sometimes it cometh from negligâ—nce or a sluggish carelesness we do not take pains to keep graces alive nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the gift that is in us 2 Tim. 1. 6. as the Prieâ—â—s in the Temple were to keep in the holy fire so are we by prayers and meditation and constant woâ—k to keep our love alâ—ve but when these exercises are neglected it decreaseth Sometimes it falleth out through freeness in sinning neglect is like not blowing up the coals sinning is like pouring on waters a very quenching of the sâ—irit 1 Thes 5. 13. Again through secure dalliance with the pleasures of sin or cumbring the soul with the cares of the world when the heart runneth out too much upon the creature God is neglected Thus it may fall out But now the decay of love is seen in two things 1. The remission of the degrees of love 2. The intermission of the acts of love 1. A remission of the degrees when the heart groweth cold listless and loose when there is not such a strong tendency and bent of soul towards God as formerly not such a sense of unkindness such an awful respect to God a care to please him and desire to enjoy him nor such complacency and delight in the thoughts of God but now every loss or abatement of degree doth not mount to a leaving of our first love there are certain ravishments and transports of soul which we feel upon the first evidence of our being reconciled to God or are stirred up upon ther special occasions these are accidental overflowings which may come and go we cannot always bear up under them new things strangely affect us love is afterward more settled and dâ—ffused in the channels of obedience and therefore no wonder if it do not run with so full aâ—ydâ— and current this remission of degrees then must be understood with respect to these constant dispositions of love as care to please fear to offend desire of and delight in God when these fail as to any degree love is a chilling or growing cold 2. An intermission of the acts and exercise of love when God is forgâ—tten duty neglected sin unmoâ—tified no caâ—e of or frequency in private communiâ—n with God no sweet thoughts of him Psal 63. 6. Psal 104. 34. where we love there will be musing on the object beloved there will be familiarity and intimateness of converse there is not a day can pass but love will find some errand and occasion to confer with God either to implore his help or ask his counsel but now when men can pass over whole days and weeks and never give God a visit such strangeness argueth little love Again when there is no care of glorifying God no ploâ—tings and contrivings how we may be most useful for him when we do not mourn over sin as we were wont to do are not so sensible of offences have not these meltings of heart are not so careful to avoid all occasions of offending God are not so watchful so zealous as we were wont to be do not rise up in arms against temptations and carnal thoughts love is decayed certainly when the sense of our obligations to Christ is warm upon the heart sin doth not scape so freely love will not endure it to live and act in the â—ear Tit. 2 11. 12. Gen. 39 9. but now as this is worn off the heart is not watched the tongue is not bridled speeches are idle yea rotten and prophane wrath and envy tyrannize over the Soul all runneth to riot in the poor neglected heart yea further Gods publick worship is performed perfunctorily and in a careless stupid manner sin confessed without remorse and sense of the wrong done to God prayer made for spiritual blessings without desire of obtaining wrath deprecated without any fear of the danger intercession for others without any sympathy or brotherly Love thanks given without any esteem of the benefits or affection to God in the remembrance of them conference of holy things is either none at all or very slight and careless hearing without attention reading without a desire of profit singing without any delight or melody of heart All this is but the just account of an heart declining in the love of God Now as you love your own Souls beware of this great evil to this end 1. Be rooted and grounded in love Eph. 3. 17. Do not content your selves with flashes and good moods and meltings at a Sermon but get solid grace and thorow experiences glances and suddain affections will come to nothing Matth. 13. 4. 5. with 20. 21. A tree that hath taken root is in less danger of withering 2. Increase and grow in love 1 Thessa 4. 10. Nothing conduceth to a decay more than contentment with what we have received every day you should love sin less self less world less but Christ more and more 3. Observe the first declinings for these are cause of all the rest evil is best stopped in the beginning if when we first began to grow careless we had taken heed then it would never have come to this an heavy body moving downward vires aâ—quirit â—undo it gathers strength by
running and still moveth faster and faster look then to your first breaking off from God and remitting your watch and spiritual fervour 't is easier to crush the egg than to kill the serpent He that keepeth an house in constant repair prevents the ruine and fall of it stop every hole and chinck before the mischief spread further 4. Plead with thy heart the highest degree of love doth not answer the dignity of Christ nor the duty that we owe to him he is to be loved with all the Soul and all the heart and all the might 't is a disgrace to him to give him less surely he looketh to be much loved again who hath loved us so intirely and translated us out of darkness into marvelous light 5. In case of decay take the advice which the holy Ghost hath given you Rev. 2. 5. where three things are required 1. Consideration 2. Humiliation 3. Reformation 1. Consideration Remember whence thou art fallen ponder the case in examination we compare our selves and the Law together but in this recollection our selves and our selves together sadly consider then what a difference there is between thee and thy self recall former experiences and say as Job 29. 2. 3. Oh that I were as in moneths past in the dayes when God preserved me when his candle shined on my head or as the Churce Hosea 2. 7. It was better with me than now in our serious sequestration and retirements we should have such thoughts as these are I was wont to spend some time every day with God I remember when 't was a delight to me to think of him now I have no heart to pray or meditate no relish of communion with his blessed majesty 't was the joy of my Soul to be at an Ordinance the returns of the Sabbath were welcome to me but now what a weariness is it time was when I had sweet experiences and the graces of Gods Spirit were more lively in me but now all is dead and inefficacious time was when a vain thought was burdensome unto me but now I can away with sinful actions time was when the mispence of ordinary time was a grief unto my Soul now I can spend the Sabbath unprofitably and never be troubled c. Thus should you consider your estate 2. Humiliation intimated in the word repent 't is not enough to know your selves faln many are convinced of their collapsed and decayed estate but do not judg themselves for it in Gods presence go bewail it to God smite upon the thigh praying for pardon that 's the notion of the word repent here 't is not enough to repent of gross whoredom theft drunkenness we must repent also of the decayes of love the blind world thinketh we are to repent of nothing but what is publikely odious In friendship coldness is taken for a great injury go arraign thy self before God for growing cold in his Love and Service 3. Reformation do thy first works we must not spend the time in idle complaints many are sensible that do not repent some may repent that do not reform you must not be quiet till you recover your former station Christ puts Peter upon a trebble profession because of his trebble denyal John 21. 17. The next note is from the coupling of these two the love of God and looking for the mercy of Christ unto eternal life Thence observe That love to God will put us upon looking for Christs second coming when this mercy is to be dispensed to us See the like connection elsewhere 2 Thes 3 5. the Lord direct your hearts to the Love of God and the patient waiting for Christ. Two reasons may be given of it 1. Love allayeth fear 1 John 4. 17. 18. of whom should a Christian be afraid at that day of the Divel he is held in chains of darkness and judged by the Saints together with Christ of Christ Shall the members be afraid of their head the ransomed of their Redeemer the beloved of of their Saviour Oh but then he cometh as a Judg but 't is to plead their cause to right their wrongs to revenge their enemies to reward their services if he be then your Judg he hath ever been your Advocate hitherto and surely he that hath interceded for you will not condâ—mn you 2. Love quickeneth desire 2. Pet. 3. 12 Looking for and hastening the coming of the Lord. see Cant. 8 14. Rev. 22. 20 An Harlot would have her husband deferre his coming but a chast spouse thinketh he can never come soon enough they that go an whoring after the world neither dâ—sire Christs coming nor love his appearing but the Spirit of the Bride saith come they that love God look for it Phil. 3. 20. long for it 2 Tim 4. 8. they love his appearing corrupt nature saith depart Job 22. 14. but grace saith come the children of God would fain see him of whom they have heard so often and so much and of whose sweetness they have tasted they know him by hear-say and by spiritual experience but they would fain see his person This now informeth us what a difference there is between a child of God and wicked men they wish this day would never come and would be glad in their hearts to hear such news the thought of Christs coming is their burden and torment they have the spirit of the Divel in them art thou come to torment us before our time Matth. 8. 31. They cannot endure to hear or think of it if it might go by voices whether Christ should come or no would they give their voice this way and say Come Lord Jesus yea come quickly If Thiefs and Malefactors should have the liberty to chuse whither the Assizes should be kept or no would they ever fix it and look for and long for the time of its approach No no but a child of God is waiting and looking for this happy time But now here is an Objection are Christians alwayes in this frame What shall we say then to those weak ones that tremble at the thought of it for want of the assurance of Gods Love and the best Saints that do not alwayes feel such an actual inclination and strength of desire I answer the meanest Saint hath some inclination this way can a man desire that Christ should come into his heart and not come to Judgment Since comfort and reward is more naturally embraced than duty the first work of grace is to raise us up to this hope 1 Pet. 1. 3. but yet sometimes there may be a drowsiness and indisposition and then their lamps may not be kept burning Luc. 12. 35 36. The wise Virgins stept as well as the foolish Matth. 25. oftentimes they find themselves indisposed for his coming by careless carriage remission of their watch and scattering their Love to the Creature yea much of their old bâ—ndage may remain through the imperfection of their Love for his perfect love casteth out fear A wife
looked upon either â—â— as an account of his charge in effect he saith I have done the work for which thou hast sent me Christ is under an office and obligation of faithfulness he hath a trust of which he must give an account he is to take care of the persons of the Elect to justifie sanctifie and glorifie them in his own day now that it may appear that he is not unfaithful in his trust he doth present them to God as having fully done his work so that no doubt of his unwillingness to pardon or sanctifie or glorifie is in effect to charge unfaithfulness and disobedience upon him for Christ as Mediator is subordinate he is Gods 1 Cor. 3. 18 and 1 Cor. 11. 3. The head of Christ is God namely with respect to this office and charge so he is under God and to give an account to him he hath undertaken to make up all breaches between God and us as to the merit and satisfaction he gave an account a little before his going to Heaven John 17. 4. but as to the application to every party concerned he will give an account in the last day when he will present himself and all his flook saying Behold I and all the little ones which thou hast given me Heb. 2. 13 when all the Elect are gathered into one troop and company and not one wanting 2. As an act of delight and rejoycing in his own success that all that were given to him are now fit to be settled in their blessed and glorious estate Christ taketh a great deal of delight to see the proof and vertue of his death and that his blood is not shed in vain as a Minister taketh delight in those whom he hath gained to God what is our hope our joy our crown of rejoycing are not ye in the day of the Lord 1 Thess 2. 19. if we rejoyce thus in the fruit of our Ministerial labours surely Christ much more we have not such an interest in them as Christ hath and the main vertue came from his death and spirit 't is said Isa 53. 11. He shall see of the travel of his Soul and be satisfied that may be understood either of his fore-seeing from all eternity or of his actual seeing when the whole is accomplished if you understand it of his foreseeing the expression is not altogether alien from the point in hand when Christ foresaw the good success of the Gospel and what a company he should gain to himself in all ages he rejoyced at the thought ofit well saith he I will go down and suffer for poor creatures upon these tearms but rather I understand it of his sight of the thing when it is accomplished when he shall see his whole family together met in one Congregation now saith he I count my blood well bestowed my bitter agonie well recompenced these are my Crown and my rejoycing Look as the first person delighted in the fruits of his personal operation for so 't is said Exod. 31. 17. In six days God made Heaven and on the seventh day he rested and was refreshed he was refreshed not in point of weariness but delectation he rejoyced in the product of his wisdom power and goodness so Christ in the work of redemption when his death turneth to a good account he will delightfully present you to God as the proof of it These are those whom I have redeemed sanctified and kept c. 3. 'T is an Act of his love and recompence to the faithful they have owned him in the world and Christ wil own them before God men and Angels there is no Saint so mean but Christ will own him Luke 12. 8. The Son of man shall confess him c. Father this is one of mine as for his enemies Christ will see execution done upon them slay them before my face Luk. 14. 27. to his friends he will own them publickly and that 〈…〉 be honoured before the presence of his glory Well then see that you be of the number of those whom Christ will present to God if he hath purified you to himself Tit. 2. 14 he will present you to himself if you be set a part for God Psal 4. 3 you shall be brought to God the work is begun here privately 't is done at our deaths when the foul as soon as 't is out of the body is conveyed by Angels to Christ and by Christ to God and publikely and solemnly at the day of his coming then he presents the Elect as a prey snatch'd out of the teeth of Lyons but spiritually the foundation is laid when you dedicate your selves to God Rom. 12. 1. and walk so as Christ may own you with honour and credit in that great day if you be the scandal of his Ordinances the reproach of your profession can Christ glory in you then as a sample of the vertue of his death Surely no. Again observe That when Christ presenteth the Elect he will present them faultless that is both in respect of justification and sanctification this was intended before the world was Eph. 1. 4. he hath chosen us before the foundation of the world that we should be holy and without blame before him in Love but is not accomplished till then now we are humbled with many infirmities and sins but then presented holy unblameable and unreproveable in his sight Col. 1. 22. the work is undertaken by Christ and he will carry it on till it be compleat here the wedding garments are a making but then put on 1. The work must be begun here the foundation is laid as soon as we are converted unto God 1 Cor 6. 11. 2. This work increaseth daily more and more 1 Thess 5. 23. 24. we are not faultless but Christ will not rest till we be faultless he is sanctifying further and further that we may be blameless at his coming he will pursue the work close till it be done 3. 'T is so carried on for the present that our justification and sanctification may help one another the benefit of justification would be much lessened if our sanctification were compleat and our sanctification is carried on the more kindly because the benefit of justification needeth so often to be renewed and applyed to us 〈…〉 inherent righteousness were more perfect imputed righteousness would be less set by in this great imperfection under which we now are we are too apt to fetch all our peace and comfort from our own works to the great neglect of Christ and his righteousness therefore doth the Lord by little and little carry on the work of grace that by the continual sense of our defects and the often making use of Justification we may have the higher apprehensions of Gods Love in accepting us in Christ the reliques of sin trouble us as long as we are in the world and so the benefit is made new to us which otherwise would wax old and out of date and the benefit being made new
of the Empire Look upon duty as an honour and service as a priviledg Honorabilia legis Hos 8. 12. so the Vulgar And if ever you be put to your choyce either to enjoy the greatest outward honours or to serve Christ with disgrace choose the latter Moses refused to be called the son of Pharaohs daughter when he came to age Heb. 11. 24 25. Galeacius Carraciolus left the honour of his Marquisate for an obscure life and the Gospel at Geneva Indignities and dishonours done you in the way of duty are honours reproaches for Christs sake are treasure Heb. 11. 26. One of Pauls honorary titles is Paul a Prisoner of Jesus Christ Philem. 1. and elsewhere he holdeth up his chain in a kind of triumph For the hope of Israel am I bound with this chain Acts 28. 20. What ever befalleth us in and for our service to Christ be it never so disgraceful it is rather a mark of honour then a brand of shame Observe again His relation to Christ is expressed by service as he describeth himself to be James's Brother so Christs Servant by that means he was entitled to Christ if we would be Christs we must do his Will our relation ariseth from service Therefore I shall here take occasion to shew you what it is to be Christs servants 1. Who ever is Christs servant must resign and give up himself wholly to the Will of Christ for he that is Christs servant he is so by Covenant and Consecration We are indeed Christs by all kind of rights and titles he made us and not we our selves no creature is of its self and therefore it is not its own but anothers It is Gods Prerogative alone to love himself and seek himself because he alone is without obligation and dependance but we owe our selves to him and therefore cannot without robbery call our selves our own Your tongues are not your own to speak what you please nor your hearts your own to think what you please nor your hands your own to do what you please by virtue of your Creation you are anothers and are bound to live and act for another according to his Will for his Glory But this is not all By Redemption you are Christs Ye are bought with a price 1 Cor. 6. 20. as the redeemed are bound to serve him that ransomed them If a man had bought another out of captivity or he had sold himself all his strength or service belonged to the Buyer Christ hath bought us from the worst slavery and with the greatest Price no thraldom so bad as bondage to Sin and Satan no Prison so black as Hell and certainly Christs Blood is better then a little money So that to live as if we were at our own dispose is to defraud Christ of his purchase Thus we are Christs by Creation and Redemption but now if we would be his servants we must be his by voluntary contract and spiritual resignation Yield up your selves c. Rom. 6. 13. Christ loveth to have his right and title established by our own consent We take Christ for Lord and Master and give up our selves to him that we may be no longer at our own dispose and therefore it is not only robbery but treachery and breach of Covenant to seek our selves in any thing This resignation must be made out of a sense of Christs love to us in his death and sufferings 2 Cor. 5. 15. Christ dyed that they which live should not henceforth live to themselves but unto him that dyed for them We enter upon other services out of hopes but we enter upon Christs service out of thankefulness Again This resignation must be universal without reservation of any part You must have no other Master but God Mat. 6. 24. Ye cannot serve two Masters ye cannot serve God and Mammon Usually men divide themselves between God and the world they would give their Consciences to Christ and their hearts to Mammon The Devil pleadeth for a part for by that means he knoweth that the whole will fall to his share therefore all the whole man in vow purpose and resolution must be given up to God 2. Having given up your selves to Gods service you must walk as his servants that is not as you list but as the Master pleaseth The Angels are Gods Ministers doing his pleasure Psal 103. 21. A servant hath no will of his own but hath given up his liberty to the directions and commands of another therefore if you be Gods servants you must earnestly desire the knowledg of his Will and readily comply with it you must not do things as they please self and flesh but as they please God David beggeth for knowledg as Gods servant Psal 119. 125. I am thy servant grant me understanding that I may know thy Testimonies A faithful servant would not willingly offend his Master and therefore would fain know what is his will They plead with God and search themselves Rom. 12. 2. and all to know his pleasure and not only to know it but to do it otherwise they are worthy of many stripes by Christs own sentence The Masters will should be motive enough 1 Thes 4. 3. 5. 13. 1 Pet. 2. 15. If God will have it so if Jesus Christ will have it so it is enough to a faithful servant The very signification of Gods Will carryeth with it reason enough to enforce the practise of it Yea you must equally comply with every Will of God not only with the easie and pleasant ways of obedience but such as cross lusts and interests When two men go together a man cannot tell whom the servant followeth till they part When God and our lusts or our interests command contrary things then you are put to the tryal whether you are Gods servants Again Observe from the proper acception of the phrase as it is applyed to those that stand before the Lord in some special Office and Ministration as to the Apostles and by consequence to the Ministers of the Gospel The Note is That Ministers are servants of Jesus Christ Paul a servant and Jude a servant We are to deal between God and the Soul Factors for Heaven there is many a good inference may be collected from this Notion I shall refer all to two heads the Ministers Duty and the Peoples 1. It hinteth Duty to Ministers it teacheth us diligence in our Lords work for we are Servants and must give an account Heb. 13. 17. what good we have done in our places how we have employed our parts improved our Interests for his glory Math. 25. 19. After a long time the Lord of those servants cometh and reckoneth with them We are entrusted with the talent of gifts with the talent of office and authority in the Church now God will see what we have done for his Glory whether we have beaten our fellow servants or helped them in the way of Salvation whether our pound hath been hidden in a napkin or
of Christ How durst thou that art a sinner look him in the face lay hold of Christ hope for glory Still the Call is our Warrant and Title If it should be asked of the guests that came in a wedding garment Friends how durst ye come hither and approach the presence chamber of the Kings son they might answer We were bidden to the wedding Mat. 22. So in Mat. 20. Why do not you go into the Vineyard their answer was No man hath hired us they had no calling Partly to give us encouragement We need not only leave to come to God by Christ but also quickening and encouragement for we are backward In other preferments there needeth nothing but leave for there men are forward enough but here guilt maketh us shy of God and God is forced to call and hollow after us By nature we are not only exiles but fugitives Before God banished Adam he first ran away from him he ran to the bushes and then God called him Adam where art thou Gen. 3. 9. How often doth God hollow after us in the Word before we return and come out of the bushes He maketh proclamation Isa 55. 1. Ho every one that thirsteth c. We are under spiritual bondage as the Israelites were in Egypt under corporal bondage and God sendeth again and again and out of very anguish of heart we will not beleeve him therefore he calleth and cryeth Sinners where are you why will you not return unto me Gods outward Call is managed by men and therefore it is very hard to perswade them to discern the voyce of God as Samuel would not be perswaded but that it was Eli called him when it was the Lord We think it to be the charity of the Minister and will not easily acknowledg a call from God and therefore do not only need leave but encouragement Partly because God will work in a way suitable to his own nature and ours fortiter suaviter strongly like himself and sweetly with respect to us and therefore he doth not only draw but call not only put forth the power of his Spirit but exhort and invite by the Word the efficacy of divine grace is conveyed this way more suitably to the nature of man There is grace offered in the Gospel and the Spirit compelleth to come in In all the Works of God there is some word by which his Power is educed and exercised In the Creation Let there be light c. At the Resurrection there is a Trump and the voyce of an Archangel Arise ye dead and come to Judgment In all Christs miraculous cures there are some words used Be thou clean and Be thou whole and Be thou opened and to Lazarus in the grave Christ useth words of ministerial excitation Lazarus come forth So in converting a sinner there is not only a secret power but a sweet call and invitation some word by which this power is conveyed and represented in a way suitable to our capacity For all these Reasons doth God work grace by calling Again Gods people are well stiled a called people because they are so many ways called from self to Christ from sin to holiness from misery to happiness and glory They are called from self to Christ Mat. 11. 28. Come unto me all ye that are heavy laden The main end of a call is to bring Christ and the Soul together every dispensation of God hath a voyce and God speaketh to us by Conscience by his Works by benefits by crosses but chiefly by his Word the application of which by the Spirit is as it were an awakening call but the chief call of God is by the voyce of the Gospel wherein the offers of grace are discovered to us Câ—me poor wearied Soul come to Christ and thou shalt find ease and comfort Again they are called from sin to holiness 1 Thes 4. 7. God hath not called us to uncleanness but to holiness though the immediate end of divine calling be faith yet the intermediate end is holiness as the ultimate end is glory Thus we are called out of Babylon into Sion from the Tents of Kedar into the Tents of Shem from nature to grace and the power of Satan into the Kingdom of God in short this call is a separation from uncleanness and all common and vile uses Again they are called from misery to happiness and glory from aliens to be friends from darkness to light 1 Pet. 2. 9. from being enemies to be reconciled from bastards to become sons from vessels of wrath to be heirs of Glory With respect to all these sorts of calling it is termed sometimes an high calling Phil. 3. 14. sometimes an holy calling 2 Tim. 1. 9. and sometimes an heavenly calling Heb. 3. 1. It is an high calling because of the honour and dignity of it it is no small matter to be children of God coheirs with Christ Kings and Priests to God Many are lifted up because they have born Offices and are called to high places in the world a Christian hath a calling more excellent he is called to be a Saint a spiritual King an holy Priest to God It is an holy calling because of the effect and purpose of it Mans calling may put dignity and honour upon us but it cannot infuse grace it may change our condition but not our hearts It is an heavenly calling because of the Author of it God by his Spirit and because of the aym of it the grace whereby we are called came from Heaven and its aym and tendency is to bring us thither see 1 Thes 2. 14. 2 Pet. 1. 3. Called us to glory and virtue c. We are first called to grace and then to Heaven first the sweet voyce saith Come unto me and then the great voyce Come up hither from self sin and the world we are called off that we may enjoy God in Christ for evermore You see the Reasons let us apply it now First It serveth to press us to harken to the Lords call Many are kept off by vanity and pleasures others by their own fears To the first sort I shall only represent the danger of neglecting Gods invitation and slighting a call Prov. 1. 25 26. Ye have set at nought my counsel therefore I will laugh at your calamity and mock when your fear cometh Gods wrath is never more terrible then when it is stirred up to avenge the quarrel of abused Mercy Men cannot endure that two things should be despised their anger or their kindness Nebuchadnezzar when he thought his anger despised he biddeth them heat the furnace seven times hotter and David when he thought his kindness despised threatened to cut off from Nabal every one that pissed against the wall Certainly the Lord taketh it ill when the renewed messages of his love are not regarded and that is the reason why where mercy is most free God is most quick and severe upon the refusal of it The Lambs wrath is most
are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
Merit see Heb. 9. 12. He is entered into the holy place having obtained an eternal Redemption for us Legal expiations did but last from year to year but Christs merit for ever and ever his Redemption is eternal not only as 't is of use in all ages of the Church but in respect of every particular Saint those who are once redeemed by Christ they are not redeemed for a time so as to fall away again that would argue that the virtue of Christs Blood were spent and could preserve them no longer but they are for ever kept to Salvation So Heb. 10. 14. By one offering he hath perfected for ever them that are sanctified He hath not only purchased a possibility of Salvation but all that we need to our full perfection 't is not for a certain time but for ever Then there is a close Vnion between him and us this is the notion of the Text preserved in Christ Look as 't is impossible to sever the leaven and the dough when they are once mingled and kneaded together so Christ and a Beleever when they are united together there is no parting more Can Christs mystical Body be maimed or lose a joynt Then his constant Intercession that 's another ground a Copy of which we have in the 17 of John where he saith Keep them through thy Name c. and Keep them from the evil c. See Heb. 7. 25. He is able to save to the uttermost those that come to God by him for he liveth for ever to make Intercession for them He is interceding with God that the merit of his death may be applyed to us and what 's that Salvation to the uttermost or to the end The heirs of Salvation need not fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the heritage to them he also is the Executor he liveth for ever to see his own Will executed he dyed once to make the Testament and he liveth for ever to see it made good when ever we are in danger he is intreating his Father for supports and assistances of grace 3. On the Spirits part there is a continued influence so as to maintain the essence and seed of grace The Fathers love is continued by the merit of Christ that he may not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our hearts faith fear love and other graces at first but he maintaineth and keepeth them that the fire may never go out Our hearts are his temple and he doth not love to leave his dwelling place And besides in the Oeconomy of Salvation 't is his Office to glorifie Christ as his Vicegerent and to be our Comforter therefore with respect to the honour of Christ and the comfort of Beleevers he preserveth and maintaineth that grace that is once really wrought in our hearts To preserve the glory of Christ thus Christ you know hath received a Charge from the Father to lose nothing John 6. 39. neither body nor soul nothing that belongeth to an elect person Now that he may be true to his trust he sendeth the Spirit as his Deputy or Executor that his Merit may be fully applyed 'T is for the honour of Christ that where ever the work is begun where ever he hath been an Author there he may be a Finisher also 'T was said of the foolish Builder that he began and was not able to make an end this dishonor can never be cast upon Christ because of the power and faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 6. go through with the work which he hath begun the Spirit is to fit vessels for glory he doth not use to leave them half carved he is faithful to Christ as Christ is to his Father the Father chooseth the vessel Christ buyeth them and the Spirit carveth and fitteth them that they may be vessels of praise and honour But this is not all He preserveth and continueth us in the state of grace as our Comforter by working grace he puts us into an expectation of glory and happiness and to make it good he carryeth on the work without failing therefore grace is called the first fruits of the Spirit Rom. 8. 24. and the earnest of the Spirit 2 Cor. 1. 22. and 5. 6. for it hath a double use to be a taste and a pledg 't is a taste to shew us how good eternal life is and a pledg to shew us how sure it is The first degree of Regeneration is of this nature 't is an earnest or gage assuring us of a more perfect enjoyment the livery and seisin of glory to come As soon as a real change is wrought the Spirit of God doth give us earnest and will God lose his earnest will he give us a pledg and fail our expectation Surely no. Let us now come to Application It presseth us to persevere with the more care 't is no unreasonable inference see 1 John 2. 27 28. Ye shall abide in him And now little children abide in him Since we have so many advantages of standing let not us fall away Oh how great will your sin be if you should miscarry and dishonor God! We pity a child that falleth when 't is not looked after but when a froward child wresteth and forceth it self out of the arms of the Nurse we are angry with it You have more reason to stand then others being brought into an unchangeable state of grace being held in the arms of Christ God will be very angry with your slips and failings Mercy holdeth you fast and you seek to wrest your selves out of Mercy 's arms None can sin as you do with such frowardness with such dishonor to God you disparage the Spirits custody the merit of Christ and the mercy of the Father See Heb. 4. 1. Let us therefore fear a promise being left to us of entering into his Rest lest any should seem to come short of it Look as some seem to stand that do not so some seem to fall utterly that do not A child of God indeed cannot come short but he should not seem that is give any appearance of coming short When our religious course is interrupted and we give way to sin and folly that 's a seeming to come short and so you bring a scandal upon the love of God as if it were changeable upon the merit of Christ as if it were not a perfect Merit Scandalous Professors make Arminians in an age of defection no wonder if men plead for the Apostacy of the Saints If you fall through weakness be not utterly dismayed As the Spinster leaveth a lock of wool to draw on the next thread so there is somewhat left when you are departed from God you have more hold-fast upon him then another sinner a child though a prodigal go to him and say Father David pleadeth
the glory of a man is meant what ever excellency we have by Nature wit knowledg strength of natural parts as well as wealth and riches Many times we like the dry stalk remaineth when the flower is gone nothing but the gracious work of the Spirit will last for ever 3. Seeming and unsound grace as false faith such as beginneth in joy will end in trouble it easeth you for the present but you shall lie down in sorrow General probabilities loose hopes uncertain conjectures vanishing apprehensions of comfort all these things soon come to nothing The planting of true faith is troublesom at first but it leadeth to true comfort otherwise you may look upon the Gospel with some kind of delectation for a while as thorns may blaze under the pot though they cannot keep in the fire therefore do not rest in tasting the good Word Heb. 6. 5. in some slight and transitory comfort Again there is formal profession Many may begin in the Spirit and end in the flesh Gal. 3. 3. A man may seem to himself and to the Church of God to have true grace he may profess the truth escape the pollutions of the world that is foul gross sins yea and all this not out of a carnal aim but out of a slight and insufficient touch of the truth upon the Conscience and yet fall away like the corn in the stony ground that grew up but had no root But much more Christians will that form which is taken up out of private aims fail and miscarry God delighteth to take off the mark and disguise of an hypocrite by letting them fall into some scandalous sin or by changing the times and posture of affairs or by sending a storm Paint is soon washed of therefore rest not in these outward and superficial changes till solid and substantial grace be wrought in you Is Comfort to Gods children Grace is sure and the priviledges of it are sure Grace it self is sure through your folly it may be nigh unto death but cannot dye This is the advantage of spiritual comforts that they do not only satisfie our desires but secure us against our fears The redeemed of the Lord have an everlasting joy Isai 35. 10. Once in Christ and for ever preserved in Christ Grace would be little better then temporal things if it did yeild but a temporary refreshing They weaken Christian comfort that make Beleevers walk with Christ like Dancers upon a rope every moment in fear of breaking their necks This is the comfort of a gracious heart that as nothing shall altogether cut him off from enjoying God so nothing shall utterly make him cease to love God The children of God would be troubled if grace should fail though their priviledges should not be cut off you are sure of both For as grace is sure so are also the priviledges of grace This was figured under the Law an Israelite could never wholly alienate his inheritance and title to the Land Levit. 25. 23. His title to the Land shall not be cut off nor sold for ever This was a type of our spiritual inheritance in Christ which cannot be alienated from us he might for a while pass it away but it was to return again so those that are made coheirs with Christ are never dis-inherited 'T is true we forfeit it by the merit of our actions but God doth not take the advantage of every offence 'T is true we lose the evidences that are in our keeping peace of Conscience and joy in the Holy Ghost but the estate it self is undefeasible and cannot be made away from us Sometimes we are under a king of sequestration and there is a suspension of comfort and grace as the Israelite might make away his inheritance for a time but we shall recover possession again though not by our selves yet by our Goel our kinsman or him that is next of blood As under the Law if a person were not able to redeem the inheritance the kinsman was to redeem it so Jesus Christ our kinsman after the flesh he is our Goel he interposeth by his merit and reconcileth us to God Well then You see grace is kept and the priviledges of grace are kept in Christ But now because comforts are never prized but in their season and men that have not been exercised in spiritual conflicts nauseate these sweet truths they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another therefore let us see when this truth will be most sweet and seasonable 1. In great troubles when God seemeth to hide his face Oh how sweet is it to hear him say I will not forsake thee till I have performed all that I promised thee Gen. 28. 15. all this shall better thy heart and hasten thy glory In times of distress we are apt to think that God hath cast us off and will never look after us more though formerly we have had real experiences of his grace What a foolish creature is man to weaken his assurance when he should come to use it to unravel all his hope and experiences in times of trouble which is the only season to make use of them 2. In the hour of temptation and hard conflicts with doubts and corruptions when we are sensible of the power of sin and how difficult it is to remove it out of the heart we are apt to say as David after all his experiences I shall one day perish by the hand of Saul 1 Sam. 27. 1. and many times out of distrust give over the combate Oh then remember now you are preserved in Christ and that nothing shall separate as Sarcerius came to Camerarius his wife when she had been exercised with a long and tedious conflict and read to her the latter end of the eighth of the Romans she brake out in triumph using Pauls words Nay in all these things we are more then Conquerors Oh Christians neither sin nor Devil nor world can divide you from Christ for he did not only tread down Satan but under your feet 3. In times of great danger and defection either through error and persecution as Saunders trembled to think of the fire especially when others fall fearfully who were before us in knowledg and profession of zeal and piety when the first become last when glorious Luminaries are eclipsed and leave their orb and station as the Martyrs were troubled to hear of the revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell there was a great shaking 2 Tim. 2. 18. But the foundation of the Lord standeth sure c. that 's the comfort the Apostle opposeth in such a case 4. In times of disheartening because of the difficulties of Religion when the use of means groweth troublesom to quicken you in your Christian course think of the unchangeableness of Gods love all graces rise according to the proportion and
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety
God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would deceive if it were possible the very Elect Mat. 24. 24. Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1. 7. Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1. 3. and peace from the Son for he is our peace Ephes 2. 14. and love from the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only grace doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7. 7 8. Rom. 9. 15. Isai 45. 15. and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57. 21. There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14. 27. and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9. 17. The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confâ—â—ence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130. 7. False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift
Creator but then especially The aches of old serve to put us in mind of our ingratitude but the strength and vigor and freshness of youth should make us remember the bounty of our Creator Look upon the body or the soul and you will see that we have cause to love him In the body we find as many mereies as there are limbs If a man should be born blind or lame or should lose an eye or an arm or a leg how much would he love him that should restore the use of these members again We are as much bound to love him that gave them to us at first especially when we consider how often we have deserved to lose them We would love him that should raise us from the dead God is the Author of life and the continual Preserver and Defender of it If we love our parents that begot us we should much more love God that made them and us too out of nothing Take notice of the curious frame of the body David saith Psal 139. 16. I am wonderfully made accepictus sum so the Vulgar rendereth it painted as with a needle like a garment of needle-work of divers colours richly embroydered with nerves and veins What shall I speak of the eye wherein there is such curious Worshmanship that many upon the first sight of it have been driven to acknowledg God Of the hand made to open and shut and to serve the labours and ministeries of Nature without wasting and decay for many years if they should be of marble or iron with such constant use they would soon wear out and yet now they are of flesh they last as long as life lasteth Of the head fitly placed to be the seat of the senses to command and direct the rest of the members Of the lungs a frail piece of flesh yet though in continual motion of a long use 'T were easie to enlarge upon this occasion But I am to preach a Sermon not to read an Anatomy Lecture In short therefore every part is so placed and framed as if God had employed his whole Wisdom about it But as yet we have spoken but of the casket wherein the Jewel lieth the Soul that divine spark and blast how quick nimble various and indefatigable in its motions how comprehensive in its capacities how it animateth the body and is like God himself all in every part Who can trace the flights of Reason What a value hath God set upon the Soul He made it after his Image he redeemed it with Christs Blood c. Well then God that made such a body such a soul deserveth love He that made the Soul hath most right to dwell in it 't is a curious house of his own framing But he will not enter by force and violence but by consent he expecteth when love will give up the keys Rev. 3. 17. Behold I stand at the door and knock if any man open to me I will come in and sup with him Why should Christ stand at the door and knock and ask leave to enter into his own house he hath right enough to enter only he expecteth till we open to him 2. Preservation We are not apprehensive enough of dayly mercies The Preservation of the World is a constant Miracle The World is hanged upon nothing as 't is in the Book of Job A feather will not stay in the ayr and yet what hath the World to support it but the thin fluid ayr that is round about it 'T is easie to prove that the Waters are higher then the Land so that we are always in the case the Israelites were in when they passed through the Red Sea Nos sumus etiam tanquam in medio rubri maris saith Luther the Waters are round about us and above us bound up in an heap as it were by God and yet we are not swallowed up 'T is true the danger is not so sensible and immediate as that of the Red Sea because of the constant rampire of Providence More particularly from the womb to the grave we have hourly maintenance from God Look as the beams in the ayr are no longer continued then the Sun shineth so we do no longer continue then God upholdeth our beings by the word of his Power Heb. 1. 3. Or as 't is with a Seal in the Water take away the seal and the impress vanisheth so do we disappear as soon as God doth but loosen his Hand and almighty Grasp by which all things are upheld and preserved But let us speak of those acts of Providence that are more sensible Into how many diseases and dangers might we fall if God did not look after us as the Nurse after her child How many have gone to the grave nay it may be to Hell since the last night How many actual dangers have we escaped God hath looked after us as if he had forgotten all the world besides as if his whole employment were to do us good He saith that he will no more forget us then a woman doth her sucking child and that we are written before him and graven in the palms of his hands Isai 45. 15 c. as men tye a string about their â—inger for a remembrance or record in a book such things as they would regard all these are expressions to describe the particular and express care of Gods Providence over his children Now what shall be rendered to the Lord for all this If we could do and suffer never so much for God it will not answer the mercy of one day Certainly at least God expecteth love for love Love him as he is the strength of thy life and length of thy days Deut. 30. 26. Every days experience is new fuel to keep in the fire The very beasts will respect their preservers they are loving to those that are kind to them The Ass knoweth his owner and the Ox his masters crib There is a kind of gratitude in the beasts by which they acknowledg their benefactors that feed them and cherish them But we do not acknowledg God who feedeth us and upholdeth us every moment There is â—â— creature made worse by kindness then man He that was made to be Master of the creatures may become their Scholer there is many a good lesson to be learned in their School 3. Redemption As a man when he weigheth a thing casteth in weight after weight till the scales be counterpoysed so doth God mercy after mercy to poyse down mans heart Here is a mercy that is overweight in it self 1 John 4. 10. Herein is love not that we loved God but that God loved us and sent his Son to be a propitiation for our sins If we had had the wisdom to pitch upon such a remedy as certainly it could not have entered into hearts of men or Angels yet we could not have the heart to ask it It would have seemed a rude blasphemy in our prayers to desire that the Son of God
by every kind of right and title Prov. 23. 26. My son give me thy heart God is pleased to call that a gift which is indeed a debt Though the heart be due yet God will put this honour upon the creatures to receive it from them in the way of a gift 'T is but equity to give to God the things that are Gods Look upon the heart see if any could make it but God himself Whose image and superscription doth it bear Wilt thou refuse to surrender up to God his right God hath made it bought it and yet he beggeth it VVhen thou hast been as earnest with God and asked any thing regularly of him did he deny thee 'T is no benefit to him he desireth the heart of the creature not that he may be happy but that he may be liberal he would have thy heart that he may make it bette How easily do we give up our affections to any thing but God who hath the best title to them If the World or Satan knocketh we open presently We are as wax to Satan and as stone to God exorable and easie to be intreated by any carnal motion as some hard stones cannot be wrought upon but by their own dust so men are facile only to their corruptions to their own lusts not to the motions of Gods Spirit Fourthly The nature of Love sheweth that 't is fit for nothing but God He hath given us this faculty and disposition that we may close with himself He that looketh upon an ax will say 't was made to cut and he that looketh on love will say 't was made for God What is the genius and disposition of Love Love is nothing but an earnest bent and strong motion of the Soul to what is good for us Every man hath an inclination in his nature to what he conceiveth to be good Psal 4. 9. and grace doth only direct and set it right All the difference between Nature and Grace is in fixing the chiefest good and the utmost end One great blessing of the Covenant is a new heart that is a new and right placing of our affections Well then God is summum bonum the chiefest Good even Nature cannot be satisfied without him but Grace findeth all contentment in him If there be any good in the creatures 't is originally in him He is the Fountain of living waters where comforts are sweetest and freest The heart hunteth after good among the creatures which is but an image and ray of that perfection which is in God and who would leave the substance to follow the shadow and prize the picture to the disdain of the person whom it represents 'T were easie to prove that God is the only proper eternal alsufficient Good of the Soul and if the heart were not perverted and byassed with carnal desires to other objects it would directly move to God as all things do to their center I say were it not for sin we should no more need be pressed to love God then to love our selves There need no great motives to press us to love our selves Nature is prone enough of its own accord and if Nature had remained in that purity wherein it was created it would move to God of its own accord as all things move to their center and there they rest Now God is the Center of the Soul The Souls good is not honours pleasures profits the Soul is a spirit and must have a spiritual good 't is immortal and it must have an eternal good By experience we find that our affections are never in their due posture but are like members out of joynt or the arms when they hang backward when they are not fixed upon God therefore there is a restlessness and dissatisfaction in the Soul We grope and feel about for happiness and cannot find it like Noahs Dove we hover up and down and find no place whereon the sole of our foot should rest Well then if God be the only alsufficient Good of the Soul why do not we love him more If he be the Center of the Soul why do not we move directly thither 'T is a shame that a stone should be carried with greater force to its center then we to God by its natural course it falleth downward and breaketh all things in the way yea though it self be broken in pieces But alas how little do we break through impediments to go to God 'T were a miracle to see a stone stoped in the ayr by a feather But now every vain thing keepeth us off and intercepts our affections sin hath given us another center and after grace received we hang too much that way Again As love is for Good so 't is for one Object like a Pyramide it ends in a point affection is weakened by dispersion as a River by being turned into many channels In conjugal love where friendship is to the heighth there is but one that can share in it that 's the Law of Nature Mal. 2. 15. Did he not make one yet he had the residue of spirit the meaning is that God made but one man for one woman though he had spirit enough to make more 't was not out of defect of power but wise choice that their affections to one another might be the stronger which otherwise would be weakened as they are in the brutes scattered promiscuously to several objects so the true object of love is one God he is loved for himself and other things for his sake Once more The force and vehemency of love sheweth that it was made for God Love is the vigorous bent of the Soul and full of heights and excesses which if diverted to other objects would make us guilty of Idolatry we should place them in the room of God Still we find that men are besorted with what they love as Sampson was led about like a child by Daâ—ilah all conveniences of life pleasures profits are contemned for the enjoyment of the thing beloved Now these are heights proper to the Divinity to the infinite Majesty of God To whom else is this vehemency and this self-denyal due If we lavish it upon the creatures we make gods of them and therefore covetousness is called Idolatry Ephes 5. 3. and the Sensualist is said to make his belly his god Phil. 3. 19. There is such an excess such a doating in love that if we be not careful in fixing it before we are aware we run into practical Idolatrie and practical Atheism There is an Atheism in the heart as well as in the judgment Atheism in the judgment is when we are not convinced of the Being of God In the heart when our affections are not set in God this is more incurable because the dogmatical Atheist may be convinced by reason but the practical Atheist can only be reformed by grace Thus the Nature of Love sheweth it Fifthly The Nature of the Saints sheweth it the new nature hath new affections it
worship to our selves 3. Take heed of letting love degenerate into compliance there is the Bond of the Spirit and there is an unequal yoke there are Wards of love and the Chain of Antichristian interests and you must be careful to make distinction Isa 54. 15. They shall gather together but not by me There are evil mixtures and confederacies that are not of God which you must beware of lest by joyning with men you break with God and turn love into compliance The Image was crumbled to pieces where the toes were mixt of iron and clay Dan. 2. Love may forbear the profession of some truths there is an having faith to our selves but must not yeeld to error 4. There are some so vile that they will scarce come within the circuit of our Christian respect such as are the open Enemies of Christ and hold things destructive to the foundation of Religion John 2. Ep. 10. If any one bring not this Doctrine bid him not God-speed Vile wretches must know the ill sense the Church hath of their practises Elisha would not have looked upon Joram had it not been for Jehosaphat 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ or run into damnable errors 't is a compliance to shew them any countenance Thus for the compellation 2. The next circumstance in the occasion is at stification of the greatness of his love and care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I gave all diligence he speaketh as if it were his whole care and thought to be helpful to their faith and therefore did watch every occasion He addeth to write to you that 's a further testimony of his love that he would think of them absent to write when he could not speak to them So that here are two things 1. The greatness of his love 2. The way of expressing it by writing From the first I gave all diligence observe That offices of love are most commendable when they are dispensed with care and diligence 'T is not enough to do good but we must do good with labour and care and diligence See Tit. 3. 14. Let ours also learn to maintain good works in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch our good works hunt out occaons So Heb. 10. 24. Consider one another to provoke to love and good works 'T is not enough to admonish one another but we must consider study one anothers tempers that we may be most useful in a â—â—â— of spiritual communion So Rom. 12. 17. providing for â—â—ings 〈…〉 in the sight of God â—nâ— men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catering contriving as carnal men do for their lusts Rom. 13 14. So for Ministers 't is not enough for them to press that wherein they are most versed or what cometh next to hand but to study what will most conduce to the ends of their Ministerie with such a People study to approve thy self a good workman c. Well then try your Christian respects by it the Spirit is most pure not only when you do good but when you do it with care and diligence wicked men may stumble upon good but they do not study to do good common Spirits are moved to pray but they do not watch unto prayer Eph. 6. 17. that is make it their care to keep their hearts in order and expresly to suit their prayer to their present necessities many may do that which is useful to the Church but they do not watch opportunities and make it their design to be serviceable Again let no care be grievous to you so you may do good I am willing to spend my self and to be spent for you 2 Cor 12. 15. We cannot be wasted in a better imployment so we shine no matter though we burn down to the Socket or like Silk-worms die in our work Phil. 2. 17. If I be offered upon the Sacrifice of your Faith I rejoyce with you c. The greatest pains and care even to a maceration of our selves should not be unpleasing to a gracious heart certainly this is an expression will shame us I gave all diligence he sought all opportunities when we will not take them Love will put us upon searching out and devising wayes of doing good 2. This love he would express by writing when he could not come to them Holy men take all opportunities to do good present or absent they are still mindful of the Saints and write when they cannot speak As Ambrose alludeth to Zecharias writing when he was stricken dumb A man would think that absence were a fair excuse a writ of ease served upon us by Providence yet godly men cannot be so satisfied but all helps to promote the common benefits a willing mind will never want an opportunity and they that have an heart will be sure to find an occasion they give all diligence to promote others welfare and therefore use all means take all occasions Which sheweth first how far they are from this temper that do nothing but by constraint A ready mind is a special qualification in an Elder 1 Pet. 5. 2. and a sure note of our reward 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls every thing is done grudgingly 'T is Pauls advice Be instent in season and out of season 2 Tim. 4. 2. not only at such seasons as are fairly offered but where corruption and laziness would plead an excuse Christ discoursed with the woman at the Well when weary John 4. We have but a little while to live in the world and we know not how soon we may be taken off from our usefulness that was Peters motive to write 2 Pet. 1. 12 13. 2. This sheweth their sottishness that are not careful to redeem opportunities for themselves Jude is studying which way to promote the salvation of others and many do not look to the state and welfare of their own souls Again observe That uniting is a great help to promote the common Salvation By this means we speak to the absent to posterity and by this means are the Oracles of God preserved in publick Records which otherwise were in danger of being corrupted if stil left to the uncertainty of verbal tradition By this means are errours more publickly confuted a testimony against them transmitted to future ages Speech is more transient but writing remaineth so Christ telleth the Apostles that they should bring forth fruit and their fruit should remain John 15. 16. Apostolical Doctrine being committed to writing remaineth as a constant rule of faith and manners and by the publick Explications of the Church left upon record we come to understand the Dispensations of God to every age what measures of light they enjoyed how the truths of God were opposed how vindicated Finally by writing the streams of salvation are conveyed into every family as a common fountain by so many pipes and conveyances
that in the defect of publick preaching good supply may be had in this kind Well then 't is an acceptable service to the Church which they do who can handlethe pen of the writer when they send abroad a publick testimony against errour a publick monument of their affection to the truth the Goose quil hatl◠smote Antichrist under the fifth rib the Earl of Darby accused Bradford for doing more hurt by his writings then preaching Hezekiah's servants are commended for copying out the Proverbs of Solomon Prov. 25. 1. They deserve not to be censured but commended and cherished that do service in this kind I confess there is no end of Books pride and ambition may put many upon scribling and filling the world with chaffs and vanity so that there needetha restraint rather then an incitement some meerly blur paper which is no small discouragement to modest and able men surely care should be taken to prevent abuse writing is a more publick way of teaching and men should not undertake it without a care Jeremies advice is good Ne ad scribendum citò prosilias levi duceris insania multo tempore disce quod doceas Hier. ad Rusticum Mohachium Be not too hasty to write that which is prepared for publick instruction had need be prepared with great deliberation the the vestal Virgins were ten years in learning and ten years in practising and ten years in teaching and prescribing directions to others when every Sciolist will be obtruding his Notions upon the world 't is a great abuse for by this means useful men are discouraged or if they publish their labours they are not taken notice of As two or three grains of good corn are hardly found out under an heap of chaff But take away this abuse writing is a great help to the Church in practicals that people may still be furnished with good books in every age old ones written long ago being neglected or lying hid in some private studyes or else not coming up to the rate of present light or not answering the temper of the present age not meeting with the sins nor incouraging the graces within use and exercise Again in controversals there is great use of writing controversies not being so easily determined by the judgment of the ear as the eye In the clamour of disputations and violent discourse usually there is such a dust raised that we cannot so soon discern the truth as upon a calm debate and mature consideration of what is delivered in writing which I remember was the cause why Tertullian wrote his treatise against the Jews lest the tumult and noyse of the dispute should be some prejudice to the truth But of this enough I come now to the next Circumstance in the insinuation or profession of his readiness to do them good and that is the object or subject concerning which he would write to them the common Salvation a fit argument for Saints The Apostles in their private and familiar letters were very spiritual yea when they wrote about their ordinary occasions as Paul to Philemon Still they were ready to impart some spiritual gift whether by conference or writing those Letters then should be most welcome to us that mind us of the best things But what was this common salvation I suppose by it is meant that Salvation wherein he and they and all the Saints were concerned this expression may be conceived to be an Argument either of the Apostles meekness though he were an Apostle and they private believers yet I and you have but one common salvation as Captains to indear themselves to their Troops will say Fellow-souldiers as ingaged in one common Warfare or else of his holiness the common Salvation that is which I am to look after as well as you or else of his love to their salvation which he would look after as well as his own the Saints carry on a joynt trade to Heaven they are all partners and Salvation lyeth in common between them you are to promote mine and I yours Well then he having their faith and salvation in like respect with his own he was willing to write to establish them in the truth I shall form the point in the very words of the Text. That the Salvation of the peeple of God is a common Salvation not to good and bad for it belongeth only to a peculiar people but common to all believers 't is common to them in divers regards 1. They all are chosen by the same grace there is no special reason why Paul should obtain mercy rather then John and Andrew and Thomas Free-grace acteth upon the same terms All Gods motives are taken from himself from his own bosome For my own sake saith the Lord Isai 43. 25. There may be a difference in the creature John and Andrew may be otherwise tempered and disposed then Paul and Peter but Gods motives to choose both the one and the other are still the same 2. They have the same Christ there is no other Name under Heaven Acts 4. 12. And Jesus Christ the same yesterday to day and for ever Heb. 13. 8. In all ages the Church hath been saved by Christ none of the holy ones of God had a more worthy Redeemer then we have Christ gave the same ransom to purchase Heaven for me and thee and others as under the Law the rich and the poor were to give the same ransome Exod. 30. 15. The rich shall not give more and the poor shall not give less then half a sheckel The price of Christs blood for all souls was equal if they had a more worthy Christ to dye for them you might be discouraged 3. You are justified by the same righteous one as far as another The righteousness of Christ is unto all and upon all that believe and there is no difference Rom. 3. 11. In inherent righteousness there is a great deal of difference one hath more grace another hath less in sanctificatiō there are degrees but as to imputed righteousness they are all equal none of the Saints hath finer linnen or are decked with a better vesture then you are there is a difference in the degree of faith which receiveth this righteousness but there is no difference in the righteousness its self a Giant or strong man holdeth a precious jewel so doth a child the jewel is the same though a man holdeth it with a stronger hand it looseth nothing of its worth in the childs hand So here the righteousness is the same though the faith be not the same Yea fourthly As we have the same priviledges so the same way all by faith and the faith of the weakest as to the essential priviledges is as acceptable to God as the faith of the strongest 2 Pet. 1. 1. Simon Peter to them that have obtained like precious faith with us 'T is like precious for kind though not degree of the same nature worth and
great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
under the power and reign of their sins and yet pretend to rest upon Christ for salvation they set up another Christ then the word holdeth forth and as the Christ is mistaken so is the Faith 't is not an Idle trust but such as is effectual to purge the heart for the true faith purifieth the heart Acts 15. 9. If besides profession knowledge assent and a loose trust they should pretend to assurance or to a strong conceit that Christ died for them and they shal certainly go to heaven this will not excuse them from unbelief this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand mistake that the strength of Faith lieth in a strong perswasion of the goodness of our condition and the stronger the perswasion the better the faith If this were true hardness of heart would make the best faith and he that could presume most and be most secure and free from doubts would be the truest believer and the goodness of our condition would lie in the strength of our Imagina ion and conceit Alas many make full account they shall go to heaven that shall never come there The foolish Virgins were very confident and the foolish Builder goeth on with the building never suspecting the foundation nay let me tell you Assurance of a good condition as long as we lie under the power and reigne of sin is the grossest unbelief in the world for 't is to believe the flat contrary to that which God hath revealed in the word therefore none abuse the Lord and question his Truth so much as these do Where hath God said that men that live in their sins shall be saved nay he hath expresly said the contrary be not deceived neither Fornicators nor Adulterers nor Idolaters c. 1 Cor. 6. 9. so that you give God the lie or conceit that he will break his word for your sakes nay in a sense you even dare him to make good his truth He hath said Be not deceived you shall never enter c. and you say Though I am an Adulterer a Drunkard a Worldling I shall go to heaven for all that Now in a little while you shall see whose word shall stand God's or yours Jer. 44. 28. Once more The word is not supposed to be without all kinde of power men may have some relish of good things and some experience of the powers of the world to come and yet be in an unbelieving state See Heb. 6. 5. Where the Apostle speaketh of a common work opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that do accompany salvation v. 9. or have salvation necessarily annexed to them they may have some feeling of the power of the truth and yet afterwards make defection out of a love to the world and worldly things they may have many spiritual gifts change their outward conversation make a glorious profession and be thereupon enrolled among the Saints yea be of great use and service in the Church though for their own ends and interests remaining all this while unrenewed and having their worldly inclinations to honour esteem pleasure profit unbroken and unmortified for there is no such enemy to faith as a carnal worldly heart Therefore let men pretend what they will when they are as eager upon the world as if they had no other matters to mind and the love of outward greatness doth sway with them more then the love of heaven and the praise of men more then the approbation of God and carnal ease and pleasure more then delight in God How can they be said to believe John 5. 44. for such kind of lusts and earthly affections are inconsistent with the power and vigour of saving faith therefore till the bent of the heart be towards heavenly things and carnal affections be soundly mortified unbelief reigneth I pitch it upon this evidence partly because the great drift of conversion is to draw off the soul as from self to Christ and from â—in to holiness so from the world to heaven See 1 Pet. 1. 3. Begotten to a lively hope and 1 John 5. 4. He that is born of God overcometh the world Assoon as we are converted the heart is drawn and set towards heavenly things partly because the main thing to be believed next to God's Being is his Bounty Heb. 6. that we may make God our rewarder and partly because the main work of Faith is to draw off the soul from sensible things to things unseen and to come Heb. 11. 1. so that whatsoever glorious profession men make or whatsoever service they perform in the Church or whatsoever experience they have in the enlargement of gifts yet if they be careless of things to come and eager after the things of the world Faith is not throughly planted for a main thing wanting in these temporaries was a resolution to serve God for God's sake or to make him their pay-master which can never be till carnal inclinations to the honours pleasures and profits of the world be subdued and we are willing to lay down all these things at Christ's feet taking only so much as he shall fairly allow us for our use Thus much for the hainousness of unbelief in the General 2. Let me tell you that all unbelief is not alike hainous as will appear by these considerations 1. Total reigning unbelief is a black mark such as lie under it are in the high way to hell John 3. 18. He that be-@2lieveth not is condemned already The Law hath condemned him and whilest he remaineth in that estate the Gospel yeildeth him no hope John 3. 36 The wrath of God abideth on him and if he die in it he is miserable for ever Rev. 21. 8. Fearful and Vnbelievers are reckoned among the Inhabitants of hell First he is condemned by that ancient sentence That whosoever sinneth shall die which is not reversed but standeth in full force till faith in Christ John 8. 24. If ye believe not that I am he ye shall die in your sins and if we continue refusing the counsels of the Gospel to the condemnation that is already to the condemnation of the Law there is added a new condemnation for despising the Gospel But now partial unbelief where faith prevaileth though there be many doubts and fears leaveth a man obnoxious to temporal judgements but not to eternal ruine 2. All unbelief is the more hainous the more means you have to the contrary as counsels warnings promises clearly held forth See John 15. 22. If I had not spoken to them c. and John 2 19. Light is come into the world c. The word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness Matth. 24. 14. with Mark 13. 9. first to them and if not received then against them Did not I warn you saith Reuben to his Brethren Every offer and warning will be as so many swords in your Consciences One observeth well That twice Christ marvelled once at the unbelief of his Countrymen the Galileans that
7. I will not be so bold with the Schoolmen as to say that the faeculent and drossie parts of this fire are reserved for the torment of the wicked in Hell for ever but in the general we may safely say that 't is an instrument of Gods vengeance on them Well now that day which hath such an end and cloze must needs be a great day Sodoms fire was dreadful but nothing to this burning that was of one particular place but this of the whole world that was a preparative warning but this the last expression of his wrath against the ungodly world Many give divers witty reasons for this burning a taste may not be unwelcom under the Law the vessel that held the sin-offering was to be purged with fire so the world where sin hath been committed The object of our Adulteries is burnt and defaced that we may know the anger of the Lords jealousie the old world was destroyed by Water propter ardorem libidimis because of the heat of lust and the present world burnt with fire propter temporem charitatis because of the coldness of love in the latter dayes But of such kinde of allusions more then enough You see then by all this that the day of judgement is a great day let us now apply it If it be a great day let us regard it more seriously for all things should be regarded according to their weight This is the greatest day that ever we shall see and therefore we shall be more affected with this day then with any thing else we have slight thoughts of things to come and therefore they do not work with us can we expect such a day and not spend a thought upon it Oh Christians look for it more long for it more provide for it more 1. Look for it Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds remember you have a Saviour that in time will come from thence and call the world to an account faith should alwayes stand ready to meet him as if he were upon his way as Rebecca spied Isaac afar off so doth faith which is the evidence of things not seen Look within the curtain of the Heavens and spy out Christ as preparing for his comming If he tarrieth longer then we expect he is not stack 2 Pet. 3. 9. But we are hasty he wants no affection to us his delights were with the sons of men before they were created Prov. 8. 31. And certainly now he is so deeply interested in uâ— as having bought us with his blood he desireth to enjoy what he hath purchased 't is not want of love keepeth â—im away nor want of truth God is punctual in his promises even to a day Exod. 12. 41. even the selse same day c. If all things were ready he would come presently therefore wait and look still they were not deceived that expected his first comming in the flesh 't was said a Virgin shall conceive was it not done that God would bring his Son out of Egypt was it not done that he should ride to Jerusalem upon the foal of an Asse and was it not done Surely the God that hath been faithful all along hitherto will not fail at last 2. Long for it The faithful love his appearing 2 Tim. 4. 8. This is the great day which they long to see that they may meet with their beloved and see him in all his Glory and Royalty They have heard much of Christ and tasted much of Christ and they love him much but yet they have not seen him they know him by hearsay and by spiritual experience but never saw his person whom having not seen you love c. They have seen his picture crucified before your eyes Gal. 3. 1. beholding at in a glass the glory of the Lord 2 Cor. 3. 18. therefore they cannot be satisfied till this day cometh abouâ— Oh when shall it once be the spirit in the Bride saith come Rev. 22 17. Nature saith not come but tarry still if it might go by voices whether Christ should come yea or no carnal man would never give their voice this way The language of corrupt Nature is depart Job 22. 14. Carnal Men are of the Divels mind art thou come to torment us before our time Matth. 8. they cannot endure to hear of it but come Oh come saith Grace this day we have cause to long for not only upon Christs account but our own 't is the day of our perfection as well as Christs royalty now every thing tendeth to its perfect state so doth a Christian then there is perfect holiness and perfect freedom we never find Christ a Saviour to the uttermost till then to the glorified spirits he is but a Saviour in part some fruit of sin is continued upon the body but then body and soul are united and perfectly glorified to enjoy God in Heaven Christ then cometh to make an end of what he had begun he first came to redeem our souls and then our bodies from corruption the body is a captive in the grave when the soul is set at liberty 't is held under the power of death till that day the Butler was not afraid to go before Pharaoh because Joseph told him he should be set at liberty lift up your heads 't is a day of redemption Luk. 17. 28. Christ cometh to loosen the bands and shackles of death to think and speak of that day with horror doth ill become him that looketh for such great priviledges 3. Provide for that day 'T is called the great and noteable day of the Lord Acts 2. 20. it should be the whole employment of our lives to prepare for it but how shall we provide for that day I answer by making peace with God in and by Jesus Christ When Jacob heard that Esau was comming with a great power and force he sendeth to make peace with him we hear of a great day comming when the Lord shall descend from Heaven with a shout and all his holy Angels with him 1. Let us compromise all differences between us and him we are advised so to do Luke 14. 32. While he is yet a great way off he sendeth an Embassage and desireâ—h conditions of peace We need not send to the Lord God maketh the offer to us let us lay down the weapons of our defiance and accept of the terms proposed 2. If you would provide for this day clear up your union with Jesus Christ he is the Judge and there is no condemnation to them that are in Christ Rom. 8. 1. Will the head contemn his own members If we abide in him we shall be able to look him in the face we shall have boldness in that day 1 Joh. 2. 28 then though it be a great day it will not be a terrible day to us 3. Frequent Communion with him at the Throne of Grace When familiar friends meet together after long absence what a sweet interview is
evil Angels appear not yet we doubt not of the hurt done by them in the first times of the Gospel Christs bodily presence was necessary but now onely his spiritual 3. The proper object of their Ministry and care are the children of God wicked men are not under their covert and protection 't is true they may be under a general care as Hagar and Ishmael who are set out in Scripture as the Types of those that are rejected by the Lord yet Gen. 21. 17. An Angel of the Lord came and stood by Hagar and said the Lord hath heard the cry of the sad though possibly this might be as he was Abrahams Son dogs in the House have the Crumbs 4. The Ministry of the Angels is over all the children of God without exception not only Moses but the meanest Saint is under their care Gods love to his people is not dispenced with respect to their peculiar pomp and greatness Mat. 18. 10. Offend not these little ones for their Angels beheld my Fathers face 't is chiefly meant of those that are little in esteem and account in the world the message of Christs birth was brought by Angels to Shepherds feeding their flocks in the fields Luke 3. 5. As no Saints are excepted from receiving the benefit of their Ministry so no Angels are excepted from being imployed in iâ— Michael contendeth with Satan and the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are they not all c. Heb. 1. 14. The Arch-Angels themselves are ministring spirits 't is a rash boldness in the Schoolmen to exempt any from this Office what an instance is here of Gods love that the highest Angel should not be exempted from a care of the lowest Saint 6. That every single beleever hath his proper and alotted Angel to attend him from his birth to his death is rather matter of problem and dispute than positive assertion there are some Scriptures make it probable but not certain sometimes we read of one Angel attending many men and at other times of many Angels attending one man as Jacob had many Gen. 32. 1 2. Gods Host c. so Elisha 2 Kings 6. 17. Elisha prayed and the Mountains were full of Chariots and Horses of fire that is that is of Angels comming to offer help in that case 'T is true the opinion of a particular Angel Guardion was antient Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and among the ancient Fathers places of Scripture are brought for it that are full of probability not cogency one is that of the old Testament Gen. 48. 16. The Angel which redeemed me from all evil bless the Lads c. in which passage he seemeth to ascribe his preservation and deliverance to some particular Angel but to this may be replied what was before alledged of the Host of God going along with him and by this Angel is meant the Lord Christ who is alone the object of worship and adoration and who because of the frequency of his personal appearance and mediation between God and man is set forth under the term of an Angel The Rabbines expound it of the Angel of Gods presence Another place is Mat. 18. 10. Their Angels see my Fathers face not the Angels but their Angels but the word there may only imply their common interest in the whole Host of God Christ doth not say that every one of them hath an Angel as for instance it may be said these Prisoners have their Keepers these Scholars have their Masters these Souldiers have their Captains it doth not follow that every one hath a particular Keeper Master Captain c. Another place is Acts 12. 15. When the Maid said Peter was at the door they distrusting her report said 't is his Angel This place may be answered thus That sayings of men in Scripture are not all Scripture or a part of our rule and that many things were spoken by the Disciples in their rudeness which are not altogether justifiable but because this place is the main let me examine it a little Three opinions there are about the place Some understand it Appellativâ—ly 't is his Angel or Messenger sent by him out of Prison But Râ—oda heard Peters voice and that was the ground of the sayings Others understand it of some Angel come to give notice of his death but that is groundless Lastly some as Chrysostom of a particular tutelar Angel but whence doth it appear that these Angels had the shape and habit of those they kept and Angels do not use to knock at doors and wait for opening and if Peter had a special Angel it followeth not that all have the meaning probably is 'T is a spirit that hath assumed his shape 7. Though it be not certain that every particular believer hath an Angel deputed to his attendance yet in the general there is an assurance of a Guardianship and Tutelage from the Angels the Heirs of salvation have them among them if the whole City hath a sufficient Guard 't is as good as if every Citizen had a distinct Souldier to defend him nay 't is more for our comfort that we have many rather then one we have to do with many enemies and therefore we need much assistance Psal 91. 12. He shall give his Angels charge over thee Many Angels are charged with our safety and though they be not so particularly conversant about us as the other opinion conceiveth yet they behold the face of God and are always in his presence and wait for his command Psal 103. 20. who so careth for every one as if he had none to care for besides him 8. This Tutelage is from their first conception in the womb till the translation of body and soul into glory survey all the passages of life from the Womb to the Grave nay after death till the Resurrection the Ministry of Angels doth not wholly cease their care beginneth as soon as the child is quickened in the womb for then they have another distinct charge to look after and as they are servants of providence by their help they are born and brought into the world Gods providence taketh date thence Gal. 1. 15. and they I say are instruments of providence they watch over us in infancy and childhood little ones are committed to their custody and Babes and Sucklings have their Angels Mat 18. Jesus Christ was provided for in his Cradle by an Angel Mat. 2. 13. The Devil rampeth about the Elect whilst they are yet in their swadling cloaths That expression Rev. 12. of the Dragons seeking to devour the man child as soon as he was born is figurative but it alludeth to what is true Again as we grow up they rejoice at our conversion Luke 15 we read of joy in Heaven over a sinner that repenteâ—h you cannot gratifie the Angels more then in your conversion to God the Devil seeks to hinder it as much as he can but they rejoice when a brand is pluckt out of the burning Zech
his Rank and Ministry Note That sin is a bold contest or a daring of God Every sin is an affront to the Law that forbiddeth it 2 Sam. 12. 9. Wherefore hast thou sinned in â—espising the Commandment a sinner doth in effect say What care I for the Commandment I will go on for all that but a godly man feareth the Commandment Prov. 13. 13. If a Law of God standeth in his way he durst not go forward he feareth more to break a Law then to meet with the Devil in all his ruff or any opposition from the world this is a holy timerousness whereas on the contrary no such boldness as in sinning 't is not onely a despising of the Law but a contest with God himself 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he will you enter into the lists with God as if you could make your part good against him Ezekiel 22. 14. He that sins against light and conscience he biddeth open defyance to the Majesty of God and his lust and Gods will do contend for the mastery Let this make us afraid of sin 't is a daring attempt of the Creature against his Maker a challenging of God to the Combate well might the Apostle say that the carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity against God Rom. 8. 7. Therefore when you are tempted consider What am I now a doing Shall I challenge the Combat of my Maker Draw Omnipotency about my ears An Angel durst not How can I do this wickedness and sin against God Gen. 39 9. Again It informeth us what is the proper remedy against sin an holy awe and fear therefore the first and chiefest point of true wisedom is made to be the fear of God Prov. 9. 10 so Prov 14. 21. this keepeth the soul from daring Jobs esâ—hewing evil is ascribed to his fearing God Job 1. 1. There are two Grounds of this fear Gods Power and Goodness 1. Gods Power Shall we contend with Him who can command Legions surely he will always overcome â—hen he judgeth Rom. 3. 4. and have the best of it at last and so this sin will be my ruin there is a difference between striving with him in a sinfull and wrestling with him in a gracious way there God will be overcome by his own strength Command ye me c. Isaiah 45. 11. but when you have the confidence to contest with him in a sinfull way what will become of you Psalm 76. 7. Thou even thou art to be feared and who can stand in thy wrath when thou art angry Man may make his part good against man but who can cope with the Lord himself 2. Gods Love and Mercy That should beget a fear or an unwillingness to displease God Hosea 3. 5. They shall fear the Lord and his goodness not only abstain from sin as a Dogg from the bait for fear of a Cudgel out of bondage or servile fear but out of an holy childlike affection to God and so do not only forbear sin but abhor it 't is base and servile when we are moved with no other respects but our own danger there is an holy fear which ariseth from grace and partly of nature an Arch-Angel durst not that is the holiness of his Nature would not permit him there is an holy reverend fear by which we fear to offend our good God as the greatest evil in the world and it ariseth partly from the new Nature and partly from thankfulness to God because of his Mercy in Jesus Christ I have done with this Note when I have told you That boldness in sinning resembleth the Devil but an holy fear resembleth Michael 't is Devil like to adventure upon sin without fear and shame Satan had the impudency to seek to defeat the Lords purpose of burying the body of Moses but the good Angel in opposing him durst not bring a railing accusation Certainly They that fear neither God nor man Luke 18. 7. have out-grown the heart of a man and are next to the Devils many account it a praise to themselves when they are bold to ingage in vilanous actions and attempts Oh to be presumptious and self-willed is the worst Character that can be given to a man a stubborn boldness argueth a seared conscience Once more from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He durst not That the Angels are of a most holy Nature which will not permit them to sin Therefore they are called holy Angels Mat. 25. 31. and the Devils unclean spirits In their Apparitions they usually came in a Garb that represented their innocency as at Christs Sepulchre there were two Angels in white the one at head the othâ—r at feet where Jesus had lain Mat 28. 4. so to Daniel Dan 10. 5. one appeared having his loins girt with fine Gold of Vphaz with long white Robes Gold to shew his Majesty in white Robes as an Emblem of purity and holiness see Acts 10. 2. Now this holiness they have partly by the gift of God in their Creation God made them so at the first which may beget an hope in us men the same God must sanctifie us that made the holy Angels surely he can wash us though never so filthy and make us whiter then snow Psalm 51. 7. Partly by the merit of Christ which reached to things in Heaven as well as in earth Col. 1. 20 Eph. 1. 10. if those places be not cogent but be thought to intend the glorified Saints yet because they are called Elect Angels 1 Tim. 5. 21. And all election is carryed on in and by Christ Eph. 1. 4. It seemeth probable at least that they have benefit by him yea Heb 12 22 23. they are made a part of that general Assembly of which Christ is the Head and so by consequence they are members of the redeemed society which should incourage us the more to come to Christ Angels have much of their whiteness from being washed in Christs blood they are preserved in Jesus Christ as well as we and have their confirmation from him or else they had faln with the other Apostate Spirits Again This Holiness is the more increased and augmented 1. By their constant Communion with God for their always beholding his Face must needs beget the more holy awe and reverence Michael durst not c. 'T is a great advantage to holiness to set God before our eyes and to foresee him in all our ways Psalm 18. 23. I was upright before thee that is the thought of his being before God made him more sincere He that doth evil hath not seen God in the third Epistle of John vers 11. that is hath no acquaintance with him the good Angels being so neer the chiefest good are at the greater distance from evil 2. By their continual obedience They do his Commandments hearkening to the voice of his word Psalm 103. 20. exercise perfecteth and strengthneth every habit the Angels the more they do the will
already past for 't is said these perished c. so Rev. 14. 8. Babylon is fallen is fallen what is threatened is as certain as if it were already accomplished so also for promises you have the mercy if you have the promise by Gods word all things were created and do subsist Let it be was enough to make a world when God saith in shall be is not the thing sure though unlikely hath Gods word lost any thing of its creating power God counteth our work done when but intended Abraham offered c. Heb. 11. 17. Well then let us be able by faith to see the ruin of wicked men when they reign most Lastly Observe Wicked men may read their destruction in the destruction of others that sinned before them They transgress the same Law and God is as tender of it as ever and there is the same providence to take vengeance which is as mighty as ever and they act out of the same lusts which God hateth as much as ever sin is not grown less dangerous now in the latter days surely then a man would think the old world should grow wiser having so many presidents Pride may see its downfall in Nebuchadnezar sedition in Corah Rebellion in Absalom violence in Cain painted adulterousness in Jezebel disorders in worship in the fall of the Bethshemites the breach made upon Vzziah the usurping of sacred Offices without a Call may see its danger in the leprosie of Vzziah there is searce a sin of the pestilent influence of which we have not some example which is set up like a mark in the way in effect saying Take heed enter not here it will prove your ruin and destruction or Look upon me and be godly VERS XII These are spots in your Feasts of Charity when they feast with you feeding themselves without fear Clouds they are without water carried about of winds Trees whose fruit withereth without fruit twice dead plucked up by the roots IN the former Verse the Apostle setteth them forth by examples in this by similitudes Let us go over the expressions a part as the Text offereth them These are spots in your Feasts of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word also signifieth Rocks but is fitly here rendered spots for 't is in Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. spots they are and blemishes so he called them as being in themselves defiled and to others disgraceful or because defiling with their presence and infecting by their example in your Feasts of love or charity these were Suppers used in the primitive times either to manifest their brotherly union or for the comfort and refreshing of the poor in obedience to Christs Injunction Luke 14. 12 13. though little observed for the ends for which they were at first appointed divisions being hereby nourished 1 Cor. 11. 21. each faction by themselves taking their own supper and the poor excluded 1 Cor. 11. 22. Some dispute the lawfulness of them it being an addition to the Lords Supper taken up in imitation of the Heathens and blasted by Gods providence in the very beginning never approved and it seemeth but slightingly spoken of Your love Feasts saith our Apostle however they might be lawfully used Tertullian sheweth a lawful use of them in his time Tert. in Apol. cap 39. Coimus in Caelum ut ad Deum quasi manu faustâ c. We meet together saith he that by an holy conspiracy we may set upon God by a force that is welcome to him where prayers are made and the Scriptures opened and after this meeting a Supper began with prayer Non prius discumbitur quam oratio ad deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile and their discourses were such as did become the ears of God and after washing they sang a Psalm and so soberly departed Now these sensual persons did defile the love Feast the infamy of their lives being a scandal to the meeting and the Church far'd ill for their sakes for Peter maketh them to be spots not only for their disorderly cariage at the meeting it self but because of their constant course 2 Pet. 2. 13. They count it pleasure to riot away the day time Partly by their undecent words and actions when the Christians were met together giving up themselves to excess 1 Cor 1. 21. some are drunken and libidinous practises for this was frequent in the meetings of the Gnosticks Observe hence That sensual persons are the spots of a Christian society they are not only filthy in themselves but bring a dishonour upon the whole Church whereof they are members Heb. 12. 15. Take heed lest any root of bitterness spring up amongst you whereby many may be defiled now what that root of bitterness is he sheweth you vers 16. Lest there be any fornicator or prophane person as was Esau who sold his Birthright for a mess of Pottage When any root springeth up or breaketh out into a scandalous action the whole society is defiled therefore it sheweth that such are discovered for otherwise we should turn a Church into a Stye their spot is not as the spot of his children Deut. 32. 5. they have not Gods mark but Satans Calvin observed that nothing doth mischief the Church so much as remisness and kindness to wicked men partly as they do infect by the taint of their evil examples and partly as they bring infamy upon the Body therefore cut off these ulcerous members Again we learn that the purest Churches have their spots In Christs Family there was a Divel John 6. One of you is a Divel You would be scared to see a Divel come among you every malicious sinner is a Divel and every sensnal sinner is a Beast such may now and then creep into the Church but they should not be allowed there they that put off the nature of man are unfit for the communion of Saints these are spots to be washed off Holiness is the Churches Ornament Psal 93. last Holiness becometh thy House O Lord for ever Again they that are in a Church should be the more careful you defile your selves else and the society whereof you are members yea your miscarriages reflect upon Christ himself Carnal Christians carry up and down in the world the picture of the Divel and put Christs name upon it and so expose it to scorn and derision in the world 'T was an old complaint of the Gentiles mentioned by Cyprian in his Book de duplici Marâ—yrio the words are these Ecce qui jâ—ctant se redemptos a Tyrannide Sathanae qui praedicant se mortuos mundo nihilo minus vincuntur a cupiditatibus suis quam hos quos dicunt teneri sub regno Sathaâ—ae quid pâ—odest illâ—s Baptismus quid prodâ—st Spiritus sanctus cujus arbitrio dicunt se temperari c. So in Salvians time the Heathens were wont to upbraid the Christians thus Vbi est Catholica Lex quam
or blasteth such a confidence of ours as our affections were much set upon and in bitterness of heart speak unworthily of God and his dispensations see 2 Sam. 18 33. we hate going back a degree or two and count it miserable to be once happy c. but oh Christians remember when any thing is lost 't is a wonder all is not gone Job lost all and yet blessed God Job 1. 23. abstulit sed dedit He took but he gave first That we were once happy sheweth we have not always been miserable our Pilgrimage might have been wholly evil and uncomfortable shall we receive good and not evil at the hands of the Lord Job 2. there is much gone but somewhat left that little that is left is more then we have deserved many in the world would be glad of our Relicks hath he taken ought from us he might have taken more he taketh part that giveth all all is his own he reserved the property to himself as much right as we had to our comforts was long since forfeited If God hath lent us blessings and demand them again shall we grudge them to the right owner 't is needful now and then that God should take our comforts from us when we have gotten a carnal pillow under our heads we are apt to fall into a deep sleep and dream many a fond dream till God take it from under us he withdraweth comforts to see how we will take it and bear up upon our great and everlasting hopes Heb. 10. 33. Ye took joyfully the spoiling of your goods c. you will say that was by Martyrdom but your loss by an ordinary providence and will not you let God take us willingly as thieves and persecutors you have the same incouragements a beter and enduring substance Thirdly For what we affect We are wont to murmur at the smalness of our portion we have not so much as others our condition in the world is not so great so rich so honourable as theirs we have but a single but they a double a Benjamins portion Oh but consider this it meer murmuring God never undertook to maintain all his children at the same rate and we cannot expect so much variety of conditions is necessary for the preservation of the world levelling is not Gods dispensation some must be high and some low the wise preserver of all things distributeth his gifts variously wealth to one skill to another strength to a third one must reign another serve and all for the common good a piece of Arras is composed of several parcels we should all famish for company if all were of one sort who should endure the handy labours how low soever thou art thou art there where God hath set thee and there thou must tarry till the said invitation of providence call thee higher Look backward thou hast made some increase Jacob took notice that his was become two droves Gen. 32. 10. though when he first came into the Country he had nothing but his staff in his hand many of Gods children are not so high as thou art if you murmur what should others do that have less we cast our eyes forward on those before us and because we have not so much as they so good trading houses so well furnished such honour and esteem in the world all is as nothing h you do not look about you to the thousands that come short of you you say why should not we thrive as they be preferred as they Joseph knew why Benjamin had a larger mess though the rest at the Table did not so doth the Lord know why he goeth to one and not to another Secondly Let me shew you the hainousness of the sin by the causes of it 2. By the injustice of it 1. The causes of murmuring are many but all naught as 1. Pride and self-Self-love when men are conceited of themselves they storm that others are preferred before them a proud man must needs be discontented because he sets an high price upon himself and when others will not come up to his price he is troubled you will find such a proud thought rising in your heart that men of your worth are not taken notice of and yet they that deserve least complain and murmure most the best say I am not worthy real worth is humble the loaden boughs hang their heads the Nettle mounteth when the Violet lyeth shrouded under its leaves and is only found out by its own scent All Gods blessings are low to him that is high in his own eyes 2. Impatience We cannot endure the least inconvenience touchy nature would be at ease tumbling and wallowing in all kind of pleasure therefore as soon as we are touched in our skins we fall a murmuring Why is this evil befallen me and Why should I wait upon the Lord any longer An unsubjection of Will to God will inevitably put us upon repining 3. Presumption of merit where all is of free cost there is no complaining Men ascribe to themselves when they prescribe to God what he shall do for them or how bless them every thing is welcom where nothing is deserved if you keep a man of Almes you take it ill that he should not be pleased with his Diet when we look to desert we may wonder more at what we have then what we want God would do us no wrong if we were reduced to a less pittance if in a prison 't is a favour we are not in hell a Malefactor would be glad to commute his punishment a greater for a less death for exile exile for loss of estate and then the whole for a part Can a firebrand of hell murmure there is our desert but we think God is bound and that 't is a wrong that he taketh no more notice of us wherefore have we fasted c. Isa 58. I am not as other men c. Luke 18. 4. Carnal affection We are too ravenous and greedy upon outward things and therefore the disappointment breedeth the more vexation our desires and hopes of more destroy the memory and consideration of what we have God giveth sufficiently to satisfie our necessities and we seek to supply our lusts Lust is more given to murmuring then necessity Nature is contented with a little 't is soon satisfied but lust enlargeth the desire as hell 5. Vnbelief and Distrust Psal roâ— 24 25. They believed not his word but murmured in their tents Men quarrel with Gods providence because they do not believe his promises distrust will be sure to breed discontent 't is ill for the present and they cannot see how it will be better they could not believe that the wilderness was the way to Canaan that God can love one whom he corrects and therefore as soon as they feel the smart of the rod they give vent to their passions Secondly The injustice of it 't is injurious to God to others to our selves 1. 'T is injurious to God murmuring is a
murmuring Job 1 23. as long as we can give thanks we will not be querulous but when we are disdainful of blessings and we say what no more Mal. 1. 2. the distemper is getting ground upon the soul 2. Affect rather to be good then great none murmur because of the smallness of grace that 's not their complaint but because of the lowness of their condition in the world a man that looketh after the increase of grace he can bless God for his outward decays 2 Cor. 4. 16. and look upon murmurings as worse then pains or losses those are afflictions these are sins So much for the first crime charged The next part of their Character is walking after their own lusts This is fitly subjoined to the former for lusts make men froward and hard to be pleased and the persons here described were exact Libertines making their lusts their rule and their law yea the most bruitish of all lusts the lusts of the flesh and therefore in Peter 't is 2 Pet. 2. 10. That walk after the flesh in the lust of uncleanness how portentous they were for impurities in this kind we told you before their walking after their lusts implyeth their giving up themselves to such a course contrary to all fear of God care of Laws or restraint of nature The Point is That 't is an Argument of ungodliness when men walk after their own lusts The Apostle appling the Prophesie of Enoch against ungodly men bringeth this as a part of the charge that they walk after their own lusts I shall enquire 1. What lusts are 2. What 't is to walk after their own lusts 3. Prove it to be a note of ungodliness 1. What lusts are This I have Answered elsewhere see my Comentary on James 1. 14. pag 105. and 106. for the present let it suffice to note that lust is either original or actual 1. It signifyeth our original pronnness to all that is evil James 1. 14. 2. Actual lust so it signifieth any evil motion of the heart that swerveth from the Law of God more especially our inordinate desires and inclinations to pleasures honours or profit sometimes they are called fleshly lusts 1 Pet. 2. 11. as carrying us out to the satisfaction of our bodily and bruitish appetites sometimes worldly lusts T it 2. 12. because they are stirred by worldly objects lusts are the fever of the soul unnatural heats transgressing the Laws of reason and bounds of Religion 2. What doth this walking imply 't is elsewhere expressed by serving divers lusts and pleasures Tit. 3. 3. and by fulfilling the desires of the flesh and the mind Ephes 2. 3. It noteth First a willing subjection to lust as a law or as a Master the one is implyed in walking after our lusts the other in serving our lusts when men do as they please and let their sensual heart give Law to the whole man a child of God may be overcome by his lusts but he doth not walk after them or serve them he may be foiled hut he doth not give over the combate and is still resisting striuing praying calling in the help of the spirit his soul suffereth a rape by lust there is not a plenary consent on his part 2. Customary practice and observance walking is a progressive motion and so implyeth mens course and the tenour of their lives a child of God his walking is in the spirit Gal. 5. 16. and doth not fulfil the lusts of the flesh but 't is a wicked mans work and employment 3. A fond indulgence they are so far from thwarting lusts that they provide contrive for them Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof they nourish their hearts fondle lust and make a wanton of it they do not crucifie it and set up a course of mortification against it Thirdly This is a note of unregeneracy or a state of ungodliness the Apostle describeth the natural state by this serving Tit. 3. 3. and this fulfilling Eph. 2. 3. and when the Holy Ghost doth derive the pride and folly of young men in giving themselves up to a course of lust and vanity he saith go walk in the way of thine own heart Eccles 11. 9. and the negative or privative work of regeneration is called a putting off the old man with his deceitful lusts Eph. 4. 22 and it standeth with good reason 1. Because they that walk after their lusts seek to cherish that which Christ came to destroy and so go about to defeat the Redeemer and to hinder him from obtaining his purpose in their hearts Christ came to destroy the works of the Devil 1 John 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unty and loosen those cords of vanity wherewith Satan hath bonnd us the works of the Devil are lies which are of his inspiring and cherishing John 8. 44. Ye are of your father the Devil and the lusts of your father ye will do Now when Christ cometh to lose these cords carnal men tye them the faster and therefore certainly are to be reckoned to the devil and not unto God every degree of service done to Satan is an act of treason and disloyalty to Christ therefore when men make it their work to fulfil their lust they renounce all allegiance to Christ 2. They that walk after their lusts have not taken the rule of the new creature upon them the new man hath another Master and another rule the renewed soul is not governed by lust but by the Law of God Gal 6. 16. it we have not changed our rule 't is a sign we have not changed our Master 3. They that walk after their lusts never felt the power of grace for the grace of God teacheth us to deny all ungodliness and worldly lusts Tit. 2. 11 12. how doth it teach us I Answer partly by diversion by acquainting us with better things in Christ Rom. 13. 14 Put ye on the Lord Jesus and make not provision for the lusts of the flesh love cannot lye idle in the soul the mind of man must have some oblectation and delight either love runneth out in lust or in respects to God either to heavenly or worldly things when we only savour the things of the flesh 't is a sign we never tasted how sweet God is in Christ 2. Partly by way of help and supply it planteth opposite principles and makes use of an opposite power it plants opposite principles a new nature that hath new desires and delights 2 Pet. 1. 4. and maketh use of an opposite power which is the spirit of God Rom. 8. 13. 3. Partly by way of argument grace out pleadeth lust it urgeth the unsuitableness of it to our condition see Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows Baptism implyeth a renunciation of sins 1 Pet 3. 21. 't is an answer to Gods demands Credis Credo ab renuncias Ab renuncio spondes spondeo Therefore he that
threatning and fenced the forbidden fruit with a curse Gen. 2. 17. if a boistrous lust bear down all milder motives 't is good to scare the soul with threatnings of the Law fear is good but the servility or slavishness of it is sinful fear it self or a tender sense of Gods wrath and displeasure against sin is so far from being a sin that it is a grace rightly conversant with its object Gods wrath and vindicative justice is the proper object of fear and so it must be looked upon by the converted and unconverted 1. For the unconverted 't is the great fault and security that they do not consider what a dreadful thing it is to lye under the wrath and displeasure of God Psal 90. 11. there is but a step between them and Hell and they mind it not tell them of their danger and they scorn it 2. The converted are to fear Gods wrath Mat. 10. 28. 't is a duty Christ injoyneth to his own Disciples the words do not only contain a description of the person who ought to be feared but of the ground and reason why he ought to be feared Fear him who is able to cast body and soul into hell fire is as much as because he is able to cast body and soul into hell fire as appeareth by the Antithesis Fear not them that kill the body that is because they are able to kill the body see also Heb. 12 28 29. Though we are to fear Hell as an evil likely to fall upon us when we are assured from Gods favour yet we must fear it as an evil which God hath power to inflict and will certainly upon those that disobey him we are to fear it so as to eschew it with a fear of flight and aversation not with a perplexing and doubting fear Well then so far 't is good but now the servility that is sinful the servility is seen partly in the disâ—ingenuity of it when our own smart and torture is more feared then the displeasing of God as a slave careth not how his masters goods go to wrack so he may avoid stripes Partly because 't is accompanied with an enmity against God slavish fear hateth God for his holiness and feareth him for his wrath they wish his destruction that there were no God Partly because it causeth but an incompleat reformation it makes a man fotbear sin but not hate sin a wolf may be scared from the prey that yet keepeth his preying and devouring nature Partly because there is torment and pâ—rplexity in it 1 John 4. 18. a tendâ—r conscience is a blessing but a stormy conscience is a judgment slaves are exercised with the torture and rack of perplexing fears Again from that pulling them out of the fire A poor guilty secure sinner is like a drunken man that is fallen into the fire he is so in three respects 1. In point of security a drunkard is ready to be burned but he feeleth it not so they are upon the brink of hell but are not sensible of it Eph. 4. 19. past seeling 2. In point of danger sinners are often compared to a brand in the burning Zech. 3. 2. Amos 4. 11. they are already under the wrath of God as a beleever hath eternal life whilst he is here in the world they are in the suburbs of hell the fire is already kindled 3. In point of impotency and inability to help themselves a sottish drunkard that is ouer-poysed by his own excess lyeth where he falleth and except some friendly hand lift him up there he perish and just so 't is with sinners they are pleased with their condition and if they be not soundly rowsed up and awakened they lye and dye and fry in their sins Oh then pluck them out of the fire warn them to flee from wrath to come Mat. 3. 7. Minister art thou sensible of the danger of souls are thy words as burning coals do they fret through the heart of a sinner Christian art thou sensible of the danger of thy carnal neighbours they are burning in their beds and thou wilt not cry fire fire they are besotted with lust and error and wilt thou let them alone Oh unkind The next Point is from the last clause hating the garment spotted by the flesh Some sinners are so unclean that we cannot keep company with them without defilement see 1 Cor. 5. 9 10 11. so 2 Thes 3. 14. 2 Tim. 3. 5. From such turn away now the reason is partly for our own caution evils made familiar by a customary converse seem less odious Partly to vindicate the honour of Christ and the soscieties of his people the blemishes of their miscarriages redounds to the whole Church Heb. 12. 15. till they be disclaimed Partly to punish the offenders that it may be a means to reduce them 2 Thes 3. 14. 't is a sad thing to live an outcast from Gods people let obstinate and scandalous sinners think of it and let others learn to bear reverence to Church-censures Verse 94. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy THe Apostle having perswaded them to duty now commendeth them to the divine grace as 't is usual with the Apostles to shut up their Exhortations with prayer to intimate that the fruit of all must be expected from God without whose blessing Exhortations or Endeavours would be nothing To him that is able to keep you it may be referred either to God or to Christ as Mediatour from falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from total Apostacy God is able to keep us altogether from sin if we speak of his absolute power but he speaketh here of such a power as is ingaged by promise and office Christ who is the Guardian of beleevers hath received a charge concerning them and is to preserve them from total destruction And to present you faultless This Clause sheweth more clearly that Christ is intended in these expressions for 't is his office to keep the Church till it be presented to the Father and at length will present them faultless 't is Eph. 5. 27. Without spot and blemish before the presence of his glory that is at his glorious appearance Col. 3. 4. when he shall come to judge the world with exceeding joy is meant rather passively on our part then on Christs though it will be a sweet interview between Christ and Beleevers and he will rejoyce to see us as we to see him The Observations are these 1. All means without the Lords grace will not keep us from falling The Apostle requireth duty of the faithful but asketh grace of God he had before said keep your selves in the love of God and now to him that is able to keep from falling c. we fall not because God doth not let go his hold our necessities and difficulties are so great that nothing less then a divine power
〈◊〉 set in joynt as all the members of the body are tied together by several ligaments c. Sometimes to an Army Gen. 2. 1. The Heavens were finished and all the hoast of them Order is necessary every where but especially in an hoast there every one must keep in his rank and station thus the Stars have their courses Judges 5. 20. and the clouds their courses Job 37. 12. yea the Grashoppers march as an army Joel 2. 15. The next thing that sheweth the wisdom of God is their fitness for use and service the work mans skill is as much commended in the use of an instrument as in the making and framing of it the upper Heaven'◠fitted to be the everlasting mansion of the Saints the middle Heaven to give us light and heat and influence the air or lower Heaven for breath the earth for habitation the Seas for navigation the herbs and plants for food and medicine c. Look upon the bodies of living creatures and tell me if there be not a wise God Galen saith there are 600 muscles in the body of man and every one fitted for ten uses so for bones nerves arteries and veins whosoever observeth their use scituation and correspondence of them cannot but fall into admiration of the wisdom of the Maker who hath thus exactly framed all things at first out of nothing and still out of the froth of the blood The wisdom of men and Angels cannot mend the least thing in a flye the figure colour quality quantity of every worm and every flower with what exactness is it ordered as if God had nothing else to do but to bring forth such a creature into the world as the product of his infinite Wisdom 2. Providence Gods wisdom is much seen in the sustentation and governing of all things Eph. 1. 11. He worketh all things according to the Council of his will do but observe a little now all things are put into a subserviency to Gods purpose sometimes the smallest things occasion events of the highest concernment the occasion of Josephs greatness in Egypt was a dream a lye cast him into prison and a dream fetched him out sometimes the most casual things to us are the most necessary means to accomplish that which God aimeth at A certain man drew a bow at peradventure and slew the King of Israel between the joints of the harness 1 King 22. 24. Contingencies to us are infallihle events as to the purposes of God voluntary things that depend upon the will of man fall under the ordination of the will of God there is more wisdom shewn in ruling a skittish horse then in rolling a stone or dead thing God sheweth his wisdom in guiding the courses of the stars but much more in disposing the heart of man Prov. 21. 1. there is nothing so confused but if you look upon it in its result and final tendency there is beauty and order in it the tumults of the world the prosperity of the wicked carnal men think them the disgrace and blemish of providence whereas they are the ornament of it Psal 92. 5. Lord how glorious are thy works thy thoughts are very deep man is discontented because he cannot fathom the deep thoughts of providence nothing so opposite so bad but God can bring good out of it the sins of men set forth the beauty of providence as shadows and black lines in a Picture set it off the more see Acts 4. 28 and Job 5. 12 13. Christ hath been beholding to his enemies as much as to his friends their potent opposition hath occasioned the further increase of his Kingdom 3. In the methods of his grace so I call all the transactions of God about the salvation of sinners from first to last the rejection of the Jews and calling of the Gentiles Rom. 11. 33. Oh the depth of the riches of the wisdom and knowledg of God the various dispensations used in the Church before the Law under the Law and time of the Gospel these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God Eph. 3. 10. Redemption by Christ the great plots of Heaven called the hidden wisdom of God in a mystery and without controversie a great mystery 1 Tim. 3. 16. that which Angels desire to pry into Gods Master piece wherein all things by a rare contrivance are ordered for Gods glory and mans good the wonder of it will take up our hearts to all eternity to see the ruins of the fall so exactly repaired the glory of God salved the comfort of man provided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth of this glorious mistery Again The various acts of love whereby God subdueth sinners to himself this taking sinners in their moneth and disposing of unthought of circumstances and passages of providence in order to their conversion Once more the over-ruling of all events to further the eternal blessedness of the Saints Rom. 8. 28. In all these I have forborn particular illustrations that the discourse may not swell up into too great a bulk Now whosoever shall seriously consider these things will certainly conclude God is wise but further consider the usual concomitants of Gods wisdom and then we may come to make some use of this meditation Wisdom in God is accompanied with immaculate holiness and infinite power in the Devils there is great cunning great power and much wickedness in man there is much shame little power and less wisdom Gods power and wisdom are often counted in the expressions of Scripture Job 9 4. He is wise in heart and mighty in power so Job 3◠5. He is mighty in strength and wisdom the two for midable properties in an adversary and the desire able properties in a friend so see 1 Cor. 1. 25. Again 't is joyned with holiness he is most wise and most holy glorious in holiness and rich in wisdom Well then let us often admire the Wisdom of God look up to the Heavens and what do you find there The work of a wise God Jer. 10. 12. Look to the structure of all things round about you and what offereth its self to your thoughts by his wisdom he hath established the world Jer. 10. 12. Look within you and you cannot chuse but say Oh God I will praise thee for I am fearfully and wonderfully made Psal 139. 14. Look into the Scriptures and consider the stupendious mysteries that are revealed there of the Trinity in unity God manifested in our flesh a Virgin conceiving Christ dying and can you hold from crying out Oh the depth of the riches both of the wisdom and knowledg of God Rom. 11. 33. view these things again and again we cannot take up all of God in one or many or all our meditations 2. Let not it be a bare speculation but improve it 1. To quicken you to prayer where should we go for wisdom when we need it but to the wise God see Job 28. 12. James 1. 5.
Christ is set forth praise and blessing praise hath respect to his excellency and blessing to his benefits Eph 1. 3. We may praise a man for his worth though we have no benefit by him and so we are bound to praise God for the excellency of his nature though he had never done us good but now when he is our God and our Saviour and hath shewed us so much of his goodness and mercy in Christ we should be ever praising him Phil. 4. 20. Now unto God and our Father be glory for ever and ever Amen Glory is due to him as God much more as our Father his worth and excellency though he were a stranger to us doth deserve an acknowledgment but when we consider what he is to us and what he hath done for us then we can hold no longer the heart being affected with a sense of his kindness breaketh out to our Father to our Saviour be glory for ever and ever Well then consider the Lords excellencies more and observe his benefits and work them upon the heart till you be filled with a deep sense of his love and find such an impulsion in your Spirits as you cannot hold from breaking out into his praise I come now from the description to the ascription to him be glory c. Can we bestow any thing upon God or wish any real worth and excellency to be super-added to him I answer no the meaning is that those which are in God already may be first more sensibly manifested Isa 64. 2. Make thy name known among the nations 'T is a great satisfaction to Gods people when any thing of God is discovered they value it above their own benefit and safety see Psal 115. 1. they preferre the glory of mercy and truth before their deliverance 2. More seriously and frequently acknowledged 't is a great pleasure to the Saints to see others praise God Psal 107. 8. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. More deeply esteemed that God may be more in request more in the hearts of men and Angels Gods children no not count it enough that God is glorified by themselves but they desire also that God may be glorified by others as fire turneth all things near it into its own nature so is grace diffusive good men are loath to go to Heaven alone they would travel thither by troops and in company But let us more particularly take a view of this ascription and so first what is ascribed glory majesty dominion and power Let us open these words Glory is clara cum laude notitia excellency discovered with praise and approbation and notech that high honour and esteem that is due to Christ Majesty is the next word which implieth such greatness excellency as maketh one honoured preferr'd above all therefore a stile usually given to Kings but none so due as unto Christ who is King of Kings and Lord of our Lords The third term is dominion which implieth the foveraignty of Christ over all things especially over the people whom he hath purchased with his blood The last word is power which signifieth that all sufficiency in God whereby he is able to do all things according to the good pleasure of his will From hence observe 1. A gracious heart hath such a sense of Gods worth and perfection that it would have all things that are honourable and glorious ascribed to him therefore are divers words here used When we have done our utmost we come short for Gods name is exalted above all blessing and above all praise Nehem. 9. 5. Yet 't is good to do as much as we can Love to God will not be satisfied with a little praise I will praise him yet more and more love inlargeth the heart towards God if there be any thing more excellent he shall have it well then 't is a sign of a dead heart to be a niggard in praises to be sparing careless or cold this way 2. When we think of God 't is a relief to the Soul to consider of his glory majesty dominion and power for this is that which the Apostle would have to be manifested acknowledged and esteemed in God as the ground of our respect to him it incourageth us in our service we need not think shame of his service to whom glory and power and majesty and dominion belongeth It hearteneth us against dangers surely the great and glorious God will bear us out in his work it increaseth our awe and reverence shall we serve God in such slight fashion as we would not serve the Governour Mal. 1. 8. 't is a lessening of Gods majesty you do not treat him as a great and glorious Potentate Mal. 1. 14. It inviteth our Prayers to whom should we go in our necessities but to him that hath Dominion over all things and power to dispose of them for the glory of his majesty It increaseth our Dependance God is glorious and will maintain the honour of his name and truth of his promises When we are daunted by earthly Potentates 't is a relief to think of the majesty of God in comparison of which all earthly Grandure is but the dream of a shadow Again God that hath a soveraignty over all things and such an almighty power to back it will not be wanting to do that which shall make for his glory 2. The next consideration in this Ascription is the duration now and ever Thence note The Saints have such large desires for Gods glory that they would have him glorified everlastingly and without ceasing they desire the pre sent age may not only glorifie God but the future when they are dead and gone the Lord remaineth and they would not have him remain without honour they do not take death so bitterly if there be any hopes that God will have a people to praise him and their great comfort now is the expectation of a great Congregation gathered from the four winds united to Christ presented to God that they may remain with him and glorifie him for evermore 't is the comfort of their hearts to see this Congregation a making up every day that there are Saints and Angels to praise God whilest others grieve and dishonour him they prize their own salvation upon this ground that they shall live for ever to glorifie God for ever see Eph. 3. 21. Ps 41. 13 Psal 106 48. Now this they do partly from their love to Gods glory which they prize above their own salvation Rom. 9. 3. Partly in thankfulness to God for his everlasting love to them God is from everlasting to everlasting and his love is from everlasting to everlasting Psal 10â— 17. he was their God and will be their God for ever and ever and therefore they purpose to be his people and to praise him for ever and ever Well then get these large desires for Gods glory that he may be
tast and see Psal 34. 7 8. When deliverances are strange and wonderful and there is the least concurrence of visible causes to defend Christs interest remember that all things visible and invisible were created by Christ and for Christ even Thrones Principalities and Powers Col. 1. 16. Thirdly Here is Reproof to wicked men that perform the Divels Ministry act the part of the bad Angels rather then the good despise slaunder oppose seduce and tempt the children of God how darest thou despise those whom the Angels honour you think them unworthy of your countenance and company when Angels disdain not to vouchsafe them their service and attendance you slaunder those whom they defend and oppose and persecute them whom they are engaged to protect and wrong them whose Angels behold the face of God and tempt and seduce them whom they rejoyce to see brought home to God I have but one word more and I have done with this Point Get this interest if you would be under this Tutelage get an interest in Christ and then you get an interest in the Angels their Angels c. Mat. 18. 10. they are not called Gods but theirs hereafter the Saints shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels in Heaven Luke 20. 30. and here till we have this glory we shall have their defence In the next place somewhat may be observed from the stile and Character of this Angel Michael the Arch-Angel That there is an order among the Angels both good and bad they have their distinct heads we read of Michael and we read of Beelzebub there is an order in Hell thence that expression Mat. 25. 41. The Divel and his Angels which seemeth to intimate a Prince among the unclean spirits much more is there an order among the good Angels God that made all things in order would not endure confusion among those heavenly Creatures for that would seem to infringe their happiness but now to define this Order and the several degrees of it were but to intrude our selves into things we have not seen Col. 2. 19. Cyril calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the domineering of bold spirits The School-men take upon them as if they knew all the particulars of their government and distinction but in things not revealed there can be no certainty the Apostle indeed speaketh of several ranks of invisible Creatures Col. 1. 16. Thrones Dominions Principalities and Powers but who can particularly define their Office and Order a distinction there is but what it is we know not however the general consideration is useful Partly to shew us the necessity of order and subordination no Creatures can subsist without it they that are against Magistracy are against peace and happiness the Angels and Devils are not without their Heads and Princes Partly to represent to us the Majesty of God He hath Angels and Arch-Angels Thrones ' Dominions Principalities and Powers our eyes are dazled at the magnificence and lustre of earthly Kings when we see them surrounded with Dukes Marquesses and Earls and Barons Oh what poor things are these to those Orders and degrees of Angels with which God is invironed Partly to acquaint us with the happiness of the everlasting estate 'T is the misery of the wicked that they shall be cast out with the Devil and his Angels and our happiness that we shall make up one Church and Assembly with Angels and Arch-Angels Heb. 12 Somewhat may be observed from the matter of the contention the body of Moses which the Devil would abuse to Idolatry that is the reason why he was so earnest in the contest Note That the Devil loveth Idolatry all false worships either directly or by consequence tend to the honour of the Devil therefore Idol Feasts are called the Table of Devils 1 Cor. 10. 31. Now 't is observable that those Sacrifices which were offered to the true God but in an unbecoming manner are called the Sacrifices of Devil Levit. 17. 7. compare it with vers 3. 4. Though they killed a Goat or an Ox or a Lamb to the Lord for a Sacrifice because 't was in the Camp and not before the Tabernacle God saith they shall no more offer Sacrifice to Devils so 't is said of Gods own people Deut. 32. 17. They sacrifice to Devils and not unto God in their intention it was unto God but in the issue and necessary interpretation of it 't was to the Devil Now the Devil delights in Idols and false worships Partly in malice to God the Lord above all things is most tender of his worship and therefore Satan is most busie to corrupt it There are two things that are dear to God His Truth and his Worship now Satan bendeth his strength and spight to corrupt this Truth with errour and his Worship with superstition Partly in malice and spight to men God is a jealous God Satan knoweth that corruptions of worship do not go unrevenged Psal 16. 4. Sorrows shall be multiplyed on them that hasten after another God of all sinners they shall not escape the severest revenges of God have been occasioned by prevarications in worship as Lev. 10. 3. on Aarons sons strange fire in the â— ensors brought down strange fire from Heaven so 1 Sam. 6. 20. There were 50000 Bethshemites slain for an undue Circumstance so the breach made upon Vzzah 2 Sam. 6. 6 7. the Devil is not ignorant of this and therefore longing for mans destruction seeketh to hasten it as much as he can by Idolatry and false worship Partly out of pride he is constant in evil and abode in pride though he abode not in the truth he would fain be worshiped and assumed into a fellowship of the Divine Honour and glory he â—aith to Christ Mat 4. 9. Fall down and worship me and I will give thee all these things the Devil is not Changling though he doth not retain his place he retaineth his pride nothing so pleasing to him as Worship and Adoration and so he can get it any way from the creatures be is contented Well then it sheweth us 1. What care we should take to be right in worship both for the object and manner 't is Idolatry not only to worship false Gods in the place of the true God but to worship the true God in a false manner and both sorts do gratifie the Devil when he cannot hold the people under utter blindness and Paganism he is glad if he can draw them to undue Rites and Ceremonies in worship therefore let us hate the least kind of Idolatry if we would not prog for the Devils Kingdom David saith Psal 16. 4. I will not take their name into my lips that he would abhor the very mention of Idols so Hosea 2. 16. God would no more be called Baal though it signified Lord and Husband because the Title had been applyed to Idols The Israelites when they took Cities they changed their names if they had any tincture of Idolatry