Christ and Brother of James to them that are sanctified by God the Father preserved in Jesus Christ and called THis Epistle as others beginneth with usual Christian salutations these are continued through the two first Verses in which you have 1. The person saluting Jude the Author of the Epistle 2. The persons saluted the Beleevers of that age 3. The form of sal 〈…〉 tion Vers 2. Mercy and peace and love be multiplyed This first Verse presenteth us with the two first Circumstances the Saluter and the saluted 1. The Saluter is described by his name Judas his office and condition of life the servant of Jesus Christ by his kindred and relation and Brother of James 2. The Saluted they are described 1. By their condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that is to be read first as Beza 2. By the effects and manifestations of it which are two 1. Sanctified by God the Father 2. Preserved in Jesus Christ These are the parts I shall explain them branch by branch in the order propounded with practical hints from each which I shall handle in no fuller latitude then the present Text will allow 1. The Saluter and there his name Judas called also Thaddeus Mat. 10. 3. and Lebbaeus these several names implying the same thing and were given him either by the people or the Disciples partly to distinguish him from Judas the Apostate partly to note his constancy in confessing and praising God for so it signifieth as you may see Gen. 29. 35. Now Leah said I will praise the Lord therefore she called his name Judah Divers note hence 1. That Christian names should be significant such as may remember us of duty Again 2. That it is lawsul to divulge or conceal our names in our writings according as it may make for the glory of God to do either the one or the other Jude mentioneth his name but Paul doth not or whosoever was the Author of the Epistle to the Hebrews 3. That godly men and wicked may both be called by the same name So Judas the Apostle and Judas the Apostate There was Enoch Cains son Gen. 4. 17. and Enoch Seths son of the Church line that walked with God Gen 5. 22. But to mention these things is more then enough the next circumstance will afford us more 2. His office and condition the Servant of Jesus Christ It is a thing usual with the Apostles to prefix this among other their honorary titles as Rom. 1. 1. Paul a Servant of Jesus Christ so Phil. 1. 1. The greatest honour that he would put upon himself and Timothy was this Paul and Timotheus the Servants of Jesus Christ This term a servant of God or Christ in the use of Scripture is several ways applyed 1. It may be understood of any kind of subserviency to Gods Will and secret Counsels or instrumentality in the execution of his Decrees so wicked men may be said to be Gods servants so far forth as he serveth his designs of their endeavors as Cyrus was Gods servant because he should perform all his pleasure so Nebuchadnezzar Jer. 27. 6. These things have I given into the hands of Nebuchadnezzar my servant 2. It noteth a pious care to perform Gods revealed Will they that out of a sense of his love resign up themselves to do his Will are called his servants so he that is called in the Lord whether he be bond or free is said to be Christs servant 1 Cor. 7. 22. So godly Masters are said to have the Lord for their Master Ephes 6. 9. Knowing that your Master is also in Heaven In the former place he saith a servant is Gods freeman and here that a Master is Gods servant 3. It noteth designation to any publique office for Gods glory those that do more eminently or more nearly serve God in some peculiar office are called his servants as Magistrates Rom. 12. 4. He is the Minister of God for thy God And vers 6. Gods Ministers attending continually for this thing But yet more especially they are called Ministers and servants who sustain the publique Offices of the Church as 2 Tim. 2. 14. The servant of the Lord must not strive but be gentle to all mâ—n apt to teach patient meaning one employed in the publique Ministry So the Priests of the Old Testament were called the Lords servants as Psal 134. 1. Behold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord He speaketh to the Priests that were to watch in the Temple and in this sence it is said Amos 3. 7. I have sent my servants the Prophets But now among these Ministers and Officers of the Church the Prophets and Apostles are stiled so by way of eminency Yea yet further Christ because of his Office of Mediator which is the highest Office and proper to the Head of the Church is called Gods Servant as Isai 49. 3. Thou art my Servant and Isai 53. 11. By his knowledg shall my righteous Servant justifie many To apply all now to the case in hand Jude is called a servant of Jesus Christ not only as one that had given up himself to do his Will as a Christian but as an Apostle Let us now observe something hence Observe first That Jude placeth his service among his Titles He might have urged other things to render himself honorable to the world but he doth not stand upon those things it is enough for him to say Jude a servant As Jude the Lords Cousin calleth himself his servant so doth Mary the Lords Mother stile her self his handmaid Luk. 1. 38. Behold the handmaid of the Lord And the Apostles generally urge it as one of the fairest flowers in their garland the honour of being Christs servants yea Christ himself counteth it no dishonour to be stiled Gods servant The meanest offices about Princes are accounted honorable to be a Groom there is better then to be a Lord elsewhere Servire Deo regnare est it is royal and kingly to be Gods servant indeed every servant there is a King as Zeba and Zalmunna said of Gideons Brethren They each one resembled the children of a King so all these are spiritual Kings that live the noblest and freest life in the world And as we have a glorious Master so consider your fellow-fellow-servants the glorified Saints and we make but one family Ephes 3. 15. And the Angels themselves are called his Ministers Psal 103. 21. Ye Ministers of his that do his pleasure they are a part of Gods attendance and wait upon their Masters person When we have such fellow-fellow-servants we should not count our work a slavery and baseness it can be no disparagement to us to be in the same rank and order with the Angels and Saints departed Well then Learn to value the honour that you have by Christs service as that Emperor counted it a greater priviledg to be a Member of the Church then Head
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
layd out for the gain of Souls Again it hinteth faithfulness We are not to trade for our selves and to drive on our own designs of credit and advantage we are servants employed for the Masters uses Gal. 1. 10. Do I yet please men If I pleased men I should not be the servant of Christ A man that sets up for himself is to trade for himself but all that a servant doth should be for his Masters honour and profit 2. It hinteth duty to the people Regard Ministers as servants of Christ that you may give their persons all due honour consider God hath retained them as for a nearer service to himself 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of the Gospel The world counteth the Calling probrosum artificium a sordid artifice and way of living whereby men set their tongues and parts to sale and think that of all Callings this can best be spared therefore it is high time to assert the dignity of the Office Men should not think so basely of those who are Christs servants not only to do his business but to wait upon his person his special Attendants nay Embassadors that impersonate and represent their Master Again Bear our doctrine with meekness and patience we are but servants if the message which we bring be displeasing remember it is the will of our Master it is not in our power to comply with your lusts and humors if the Scripture doth not As God said to Jeremy Jer. 15. 19. Let them return unto thee but return not thou to them so you should comply with the Word we cannot comply with you The false Prophets returned to the people complyed with their humors We must deliver our Message pardon to whom pardon terror to whom terror is due servants must be faithful Thus must you look upon them as servants yet but as servants that you may not fondly idolize their persons What is Paul and Apollos but Ministers by whom ye beleeve 1 Cor. 3. 5. It is the old way of flesh and blood to sacrifice to the next hand And that you may know to whom to go for the fruit of the Ordinance when we have done our work there is one that cometh after us who is mightier then we who giveth the increase to what we have planted and watered 3. The Author of the Epistle is described by his kindred and relation and Brother of James There were two in the Colledg of the Apostles of that name James of Zebodee and James the son of Alpheus who was also called the Brother of the Lord that is his Cousin German who is the person intended for Jude was his Brother as Mat. 13. 55. Is not his Mother called Mary and his Brethren James and Joses and Simon and Judas Now this clause is added partly to distinguish him from the other Judas called Iscariot who bebetrayed our Lord. It is good to prevent all visible scandals and exceptions against our persons I observe this because the Scripture doth elsewhere Joh. 14. 22. Judas saith unto him not Iscariot How is it that thou wilt manifest thy self to us and not unto the world The Scripture would not have you mistake him that said so Men drink less freely of a suspected fountain Partly because this would make the Epistle the more welcome James was of great credit and repute reckoned by Paul among the Pillars Gal. 2. 9. From whence observe 1. That it is lawful to use the credit of others for the advantage of the Truth In the 15 of the Acts the Apostles might have determined the case by their own infallible spirit but for the greater credit sake they take in the consent of others vers 23. The Apostles and Elders and Brethren c. Paul dealing with Heathens quoteth the sayings of their own Writers in divers places which may justifie the unaffected use of sentences and passages out of the ancient Writers of the Church It is good to bait the naked hook of Truth sometimes with the advantage of carnal credit Again observe That we should walk so that we may be an honour to our relations This is one of Judes titles the Brother of James He took it for an honour to be related to so eminent an Apostle Worthy men reflect a credit upon their families To be brother father son to such as have deserved well of the Church is no mean honour and engagement to virtue Well then live so that you may not disgrace your lineage and you that come of worthy Ancestors walk answerably to the dignity of your extraction The images of your Progenitors are not more fullied with dust and smoak and age then they are with your vices The Spirit of God brands a degenerate Issue for walking unworthy their birth and the priviledges of their blood 1 Chron. 4. 22 23. Vide Junium alios in locum So much for the Saluter Let us now come to the Saluted they are described by their Condition called by the effects and manifestations of it which are two Sanctification and Preservation 1. Their Condition called for that both in the construction of the words and the order of nature is to be read first There is an outward calling and in that sence Christ speaketh Mat. 20. 16. Many are called but few are chosen that is outwardly called in the invitations of the Word so all wicked men that live within the hearing of the Gospel but it seemeth they are only called obiter by the by as they live among the Elect those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose Rom. 8. 28. But there is an inward and effectual calling by the perswasion of the Spirit or the voyce of the Son of God which causeth life Joh. 5. 25. The Apostle speaketh here of the called according to Purpose and that by an inward and effectual calling Whence note That it is the condition of the people of God to be a called people this is first in their description see Rom. 1. 6. Among whom are ye also the called of Jesus Christ So the Corinthians are said to be Saints by calling 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren partakers of the heavenly calling Now the Saints are a called people first Because all they have and enjoy is from Gods calling a Christian is nothing and hath nothing but what God is pleased to work in him by his creating Word Calling the things that are not as though they were Rom. 4. 18. Now God is pleased to work this way partly to give us a Warrant that we may possess our priviledges in Christ without intrusion and usurpation No man taketh this honour upon him till he be called of God This is that we have to shew to Conscience that we do not presume and usurp we have a calling so to do Why dost thou vile wretch go to God in the Name
but not in their own spirits I am a worm in a much lower Sphere and yet of a prouder heart they are affâ—ble meek modost why am I so fierce and impatient of contradiction Once more If the judgments of God light upon greater Personages for their pride say what will become of me in me 't is more odious If God destroy those whose height is as the height of Cedars Amos 2. 9. surely the Reed should tremble Many times mean and base people that have no tincture of ingenuity and are of no name or quality in the world have pride enough to be bitter enemies to Gods children David saith Psal 35. 15. The abjects gathered themselves together to make Songs against me when as God rebuketh Kings for their sakes If he visit the Throne will he not visit the Ale bench What scorn will he cast upon this sawcy dust these spightful worms that have only malice enough to snarle and can go no further If the great men of the earth tremble shall the bondmen go free Rev. 16. 15. But chiefly upon this occasion would I commend to you the example of the Lord Christ to take down pride this is an example that will shame us indeed what ever the pride be are you puffed up with pride of vain conceit Christ stripped himself of all his glory Phil. 2. 7. with pride of revenge men are loath to strike sale to seek to an enemy they scorn it Jesus Christ though such an excellent person loved us first 1 John 4. 19. sued to his enemies is it disdain of our condition pride of murmurings he made himself a worm and no man and when he was rich in the glory of the God-Head became poor for our sakes Matth. 10. 24. The Desciple is not above his Master nor the servant above his Lord if we be scorned would we be better dealt with then our master was many times you have seen a Master do the work of a servant to shame him so did Christ do but think of Christs excellency and your own base condition as here to shame the brutish Gnosticks the Apostle telleth them they took more upon them then a glorious Angel Again From the Arch-Angels contending about the body of Moses The Devil would discover Moses his Grave and the Arch-Angel is ready to resist him The Note is That God hath Angels and Arch-Angels that are always ready to defend a good cause They are many the King of Heaven hath a brave Court Dan. 7. 10. A thousand thousand Minister to him and ten thousand times ten thousand stand before him Christ saith he could pray for twelve Ligions in an instant Mat. 26. 53. Now a Legion in the least computation is six thousand Foot and seven hundred Horse they are able they excell in strength one Angel slew 185000 in one night Isa 37. 36. They are always ready attending on Gods commands Psal 103. 20. They rejoyce in names of service more then names of honour They are swift in execution they are described to have six wings a piece Isaiah 6. 2. as being at the Lords beck and ready to execute his Command as soon as they hear the word All which First Informeth us of the danger of wicked men in opposing a good cause they fight not only against men but against Angels 2. That Angels have more to do in humane affairs then we are aware of there are evil Angels assisting in the Counsels against the Church and good Angels resisting in those days of conflict The Combate is not only between men and men but between Angels and Angels Dan. 10. 13. The protection of the holy Angels is invisible but true and real 3. Here is comfort to Gods children when they are imbarked in an hazardous but in an holy business there are far more with us then can be against us 2 Kings 6. 16. there is God the Fathers power on the Churches side The Son puts forth the strength of his Mediation Zech. 3. 2. The spirit comforts and animateth us and then holy Angels are imployed as instruments The Lord Jesus and his Angels will stick to the Church when none else dare Dan. 10. 21. There is none holdeth with me in these things but Michael your Prince When all humane strength falleth Christ by their Ministry can uphold the affairs of the Church omnipotency is a great deep usually we look to means and can better conceive of the operations of finite Creatures then of the infinite God therefore doth the Lord represent the help of the Church as managed by these powerful instruments only now take heed that you do not betray your succors nor defraud your selves of their protection 1. By neglecting to seek to the God of Angels Dan. 10. 12. From the first day thou didst set thine heart to understand and didst chasten thy self before thy God c. we are not to pray to them but for them to the Lord. 2. By unwarrantable practises for then you joyn with Satan to their grief Psal 34. 7. The Angel encampeth about them that fear him A good cause should be well managed and then trust God who if he seeth fit to glorifie himself by our deliverance rather then our sufferings can finde means enough to save us when men fail Observe again That Angels have a care not only of the souls but of the bodies yea even of the dead bodies of the Saints as Michael disputed with the Devil about the body of Moses That you may understand the particular care which the Angels have about the people of God I shall open it to you in several Propositions 1. 'T is certain The Angels had a great care about the people of God in ancient times Examples are found every where in the word of God Lot was led out of Sodom by Angels Daniel taught by an Angel Cornelius answered by an Angel an Angel withstood Balaam in the way Numb 22. An Angel walked with the three children in the fiery Furnace Dan. 3. 25. An Angel shutteth up the mouths of Lions that they might not hurt Daniel in the Den Dan. 6. 22. An Angel comforted Paul in the Tempest Act. 27. 23 24. Scarce any remarkable thing befell the people of God but it was accomplisht by their ministry 2. The Ministry of Angels though not so visible and sensible as heretofore iâ— not wholly ceased The priviledge of it belongeth to all Saints Heb. 1. 14. Are they not ministring spirits sent forth for the Heirs of salvation all that are called to inherit a blessing were under their tutelage so see Psal 91. 12. and those instances alledged in the former Proposition are patterns and presidents by which we may know what to expect their tutelage then was more visible and sensible because the Church newly planted needed to be confirmed but God would have us live by faith and expect all our supports in a more spiritual way though we have not visible apparitions yet we have real experiments of their succour the
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
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and
a Priest sinfull creatures therefore sanctification miserable creatures liable to deach and hell therefore redempâ—ion and both these as a King 't was necessary that the way of our salvation should be opened effected and applyed therefore did Christ first come from heaven as a Prophet to preach the Gospel and then offer up himself through the eternal Spirit as a Priest and last of all seise upon the Mediatorial throne as King of the Church Well then if our blindnesse and ignorance troubleth us let us make use of Christs Prophetical Office that he may teach us the whole counsel of God if we are haunted by troubles and the accusations of our own conscience let us sprinkle our hearts with the blood of our high Priest that they may be pacified if we have any desire to be granted let us make use of his intercession if we be discouraged by our own weaknesse and the power of our spiritual enemies let us run for protection to our King through whom the Saints are more then Conquerors 2. It noteth the Authority upon which his Office is founded he was annointed thereto by God the Father who in the work of Redemption is represented as the offended party and supream Judge and so 't is a great comfort to us that Christ is a Mediatour of Gods chusing when Moses interposed of his own accord he was refused blot me out of thy book no saith the Lord The soul that sinneth him will I blot out of my Book but now Jesus Christ took not this honour upon him but was called of God thereunto 't was the will of the Father so that when we come to God though we cannot say he is mine yet we can say Lord he is thine a Saviour of thy setting up thou hast Authorized him and wilt own thine own way c. Once more observe which indeed is a point that lyeth full in the eye of the Text That Jesus Christ the master of the world and Lord of the Church is true God For 't is said here denying the onely Lord God and our Lord Jesus Christ It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common and appearing abroad with so bold a forehead heretofore it was a grievous abhominaâ—ion to the children of God when such a thought rushed into their minds but now some promote it as a settled oppinion 't is Satans policy to loosen a corner stone though he cannot wholly pull it out he striveth all that he can to make the main Articles of Religion seem at least questionable But Christians be not shaken in minde the foundation of the Lord standeth sure I confess I should wholly omit such disputes in fundamental Articles we shouldnot allow a scruple Thou shalt not enquire after their Gods Deut. 12. 30. But when such conceits are not onely Sathanical injections but mens settled opinions 't is good to establish the heart in such principles as this is that Christ is God appeareth by express Scripture where he is called thâ— true God 1 John 5. 20. the great God Tit. 2. 13. to shew that he is not a God Inferiour to the Father but equal in power and glory and that not by courtesie and grant but by Nature So he is called the Mighty God the everlasting father Isa 9. 6. and God over all Rom. 9. 6. proofs so evident and pregnant that they need no illustration and that he is a God equal to the Father appeareth also by express Texts of Scripture Phil. 2. 6. He was in the form of God and thought it no robbery to be equal with God and Col. 2. 9. in him dwelleth the fulness of the God-head bodily the Saints are made partakers of the Divine nature 2 Pet. 1. 5. but in him the whole God-head dwelt personally and all this was no usurpation of a mothers right the Jews would have stoned him because he said God was his Father making himself equal with God therefore he meant it not in an ordinary sense and indeed if he be a God he is a God by Nature for God will not give his glory to another Again God he must needs be if you consider the work he ought to do the work of the Mediator could be dispatched by no inferiour agent as Prophet he was to be greater then all other Prophets and Apostles for the great Doctor of the Church ought to be Authentick a Law-giver from whose sentence there is no appeal A Lord in his own house Heb. 3 6 one to whom Moses was but a servant for to him he gave the Law Heb. 12. 29. One that is to be a Founâ—ain of wisdom to all the Elect 1 Cor. 1. 30. One that must not onely teach but give eyes to see and ears to hear and an heart to learn consider him as a King a finite power cannot break the force of enemies pour out the spirit raise the dead bestow grace and glory and become an original fountain of life to all the Elect all these things are proper to God the glory which he will not give to another Consider him as a Priest and there is two Acts Oblation and Intercession and still you will finde that he must be God for his Oblation he must be one that could offer up himself Heb. 9. 14. and therefore must have power over his own life Iohn 10. 18. to lay it down and take it up which no creature hath And he must offer himself one for all 2 Cor. 5. 15. the person that suffered was to be infinite as good and better then all theirs that should have suffered as they said to David thou art better then a thousand of us and this suffering was to be but once now the wages of sin are eternal death something there must be to compensate the eternity of the punishment and nothing could counterpose eternity but the infiniteness and excellency of Christs person as a payment in Gold taketh up less room then a payment in silver but the value is aâ— much 't was necessary that he should overcome the punishment for if he were always suffering we could have no assureance that God were satisfied and the end was to expiate sin nothing but an infinite Good could remedy so great an evil the person wronged is infinite so is the person suffering and then his death was not only to be a ransome but a price not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety to an ordinary creditor payeth the debt and freeth the debtor from bonds Christ was to bring us into grace and favour with God and to merit Heaven for us now for the other act of his Priesthood his Intercession so he was to know our persons and our wants and necessities as the high Priest had the names of the twelve Tribes on his Breast and shoulders Exod. 28. 12 29. and then he is to negotiate with God in the behalf of all
beleevers and to dispatch blessings sutable to their state and who can do this but God who knoweth the heart and tryeth the reins in short to be a â—it Intercessâ—ur for all the Elâ—ct he is to know our needs thoughts sins prayers desires purposes and to waite on our business day and night that wrath may not break out upon us so that his work as mediatour sheweth him to be God Well then we learn hence 1. That Christ is a proper Object for faith faith is built on God 1 Pet. 1. 21. and Christ is God and therefore his merit was sufficient to redeem the Church who is therefore said to be purchased by the blood of God Acts 20. 28. this maketh him able to sanctifie us and purge us for his blood was offered through the eternal spirit Heb. 9. 14. as God he knoweth our wants for as to his divine nature he knoweth all things and then he hath an humane nature that hath had experience of them he is able as God to give in the supplies of the spirit to save to the uttermost Heb. 7. 25. God manifested in our flesh is a firm Basis for â—aith and comfort 2. Since he was God by Nature let us observe the love of Christ in becomming man men shew their love to one another when they hang their Picture about their neck what did Christ when he took our Nature to see the great God in the form of a servant or hanging upon the Cross how wonderful God manifested in our flesh is a mystery fit for the speculation of Angels 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it to have desired it among the Fryars they count it a mighty honour done to their order if a great Prince when he is weary of the world commeth among them and taketh their habit and dyeth in their habit certainly 't is a mighty honour to mankinde that Christ took our nature and dyed in our nature and that he was made sin made man made a curse Let us desire to be made partakers of his nature as he was of ours this is our preferment to be be partakers of the divine nature 2 Pet. 1. 5. as this was his abasement the Sun of righteousness went backward there was the miracle and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed 3. 'T is an invitation to press us to come to Christ and by Christ to God The great work of the Ministers is like that of Eliâ—zer Abrahams servant to seek a match for our Masters son our way to win you is to tell you what he is he is God man in on person he is man that you may not be afraid of him God that he may be sufficient to do you good the Lord of Lords King of Kings the heir of all things the Saviour of the world this is your beloved ye daughters of Jerusalem He knoweth your wants is able to supply them though you are unworthy come he needeth no portion with you we can bring nothing to him he hath enough in himsell as Esther the poor virgin had garments out of the Kings Wardrobe Esther 2. 12. and the perfumes and odors given her on the Kings cost therefore come to him 't is danger to neglect him see that ye refuse not him that speaketh from Heaven Heb. 12. 25. 't is God wooeth you hee 'l take you with nothing he is al suâ—â—â—cient you bringing him nothing but all necessity â—e will protect you maintain you give you a Dowry as large aâ— heart can wish Therefore leave noâ— till you come to I am my Beloveds and he is mine I come now to the Word implying their guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denying Observe That it is an horrible Impiety to deny thâ— Lord Jesus When he would make these Seducers odious â—e giveth them this character Now Câ—rist is many ways denyed I shall refer them to two heads In Opinion and Practise 1. In Opinion So Christ is denyed when men deny hiâ— Natures or Offices 1. His Natures His Deity or Humanity As those ancient and wicked Hereticks â—â—ion and Cerinthus and that 's the reason why John beginneth his Gospel which was last written with a description of his God-head and is so zealous against them in his Epistles as also Jude and Peter Eâ—ion Cerinthus and â—â—arpocrates and others held he was begotten as others are by the help of a man Mâ—â—â—â— held the Son of God to be a part of his â—thers substance Saturâ—ius Basilides Cordion with otherâ— denyed the Humanity of Christ saying He only appeâ—râ—â— in the shape of a man Samosatenus held God was not otherwise in Christ then in the Prophets Euticheâ— held there was in Christ but one Nature which was made up of the câ—mmixture of his Flesh with his Divinity as water is mâ—â—ed with Wine Nestorius would give him two Personalities because he had two Natures The Marcioâ—ites affirmed Christ suffered not really but in shew Thus you see how busie the Divel hath been and always is about this main Article 2. His Offices of King Priest and Prophet have been denyed by none as I remember but yet often made void and of none effect Antichristianism is perfectly the evacuating of Christs-Offices The Papists set up Head against Head which is the spirit of Antichristianism They make void his Priestly Office by Indulgences Purgatory Doctrine of Merit Hiâ— Prophetical Office by Doctrines of men and unwritten Traditions So Socinians make void his Priesthood by denying his satisfaction and Papists make void the other act of his Priesthood by setting up Mediators of Intercession c. 2. Christ is denyed in Practise and so 1. By Apostasie and total Revolt from him Matth. 10. 33. Whosoever shall deny me before men c. None sin as Apostates do for they do as it were after Tryal and upon deliberate judgement acknowledge the Divel the better Master they first for sook Sathan and then came to Christ and then they go back again from Christ to Sathan and so do as it were tell the world that with him is the best service and therefore it were better they had never known the way of righteousâ—ess c. 2 Pet. 2. 22. 2. By not professing Christ in evil times for noâ— to profess is to deny see Matth. 10. 32 33. and Mark 8. 38. in an age when men prove disloyal in the Duty of the Covenant called there an Adulterous generation Some are ashamed for fear of Disgrace as well as afraid for fear of danger to own Christ and the ways best pleasing to him this is to deny him 3. Men deny Christ when they profess him and walk unworthily and dishonourably to their Profession Actions are the best Image of mens Thoughts now their Actions give their Profession the Lye Titus 1. 16. They profess they know God and in works they deny him
the Oak till it sucketh out its heart Gods Messengers carry it more openly and with a single plainness see 2 Cor. 1. 12. creepers and fawning parasites do but draw a suspicion upon themselves surely Gods cause is able to stand upon its own legges and needeth not the support of so base an Artifice But is it not lawful to use some prudence in this kind and to insinnuate with great men for the advantage of a good cause I Answer To be over solicitous in this kind argueth distrust of Gods providence and draweth suspicion upon the way which we would need maintain that matter is not very cumbustible where men blow so hard what favour commeth in the faiâ— way of Gods providence we may accept All men seek the Rulers face but every mans judgment is of the Lord and what may be gotten by honest open and lawful means as by humble addresses and the magnetick virtue of truth its self and the holiness of them that maintain it may be sought after thus the Apostles dealt with the Rulers and great ones to gain their respect to Christianity that they might with less prejudice insinnuate the truth to the people Acts 18. 8. and Acts 19. 31. Some of the chief of Asia were friends to Paul but now when this respect is to be gotten by clamular and dishonest arts and cannot be kept without flattering them in their sins or complyance with their lusts and carnal designs and men stretch their consciences and make it their business to humour those that they may advance them and trample upon all that may be called right and honesty to accomplish their ends and magnify those whom they would have scorned if their station had not been so high This is to have mens persons in admiration for advantage 4. Vsually men of a false way in Religion admire those of their own party above others of known worth and integrity this is one part of the sense all of their own way they accounted Gnosticks that is knowing persons as if others how much soever owned by God as having the stamp and impress of gifts and graces upon them were not to be compared with them this is the genius of all Sectaries illiâ— ipsum esse est promereri saith Tertullian 't is religion enough to be one of them Verse 17. But Beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ HAving described these Seducers he exhorteth those to whom he wrote to beware of them aliedging the warning of the Apostles to shew that not only Enoch who might be supposed to speak of the wicked men of his own time but the Apostles who expresly spake of the present age foretold that scoffers and sons of Belial should arise in the Church There is nothing difficult in this Verse only a doubt is to be discussed doth not this passage yeild an Argument against the Authority of this Epistle he speaketh of Apostles and of of words spoken before by them as if he were of an inferiour orbe and writing long after their publication of the word I Answer no. 1. Peter maketh mention of the Epistles of Paul yet it doth not weaken his Authority 2 Pet. 3 15 16. 2. In the place exactly parallel to this 2 Pet. 3. 2 3. that Apostle citeth other writings yet avoweth his Apostolical Authority Be mindful of the words spoken before by the holy Prophets and the commandment of us the Apostles of Jesus Christ 3. This term before spoken of only sheweth that he wrote late when either the Apostles were dead or their writings were common in the Church But why doth he quote the words of the Apostles neither urging his own Authority nor including himself as Peter doth I Answer partly out of modesty to point at the place whence he had taken these thingâ— and to shew that he was not ashamed to use and alledge the writings of his fellow Apostles 2. To declare their mutual consent In the mouth of two or three witnesses shall every word be established 3. His own Authority is implyed in vouching theirs and before expressed when he calleth himself The Brother of James Notes from this Verse are these From that Beloved which compellation is used to note his affection in this writing the like is used by Peter 2 Pet. 3. 1. Beloved I thought meet c. When we declaim against errours we should do it out of love and a tender respect to the good of souls In all conquests we had need watch our own hearts people suspect us to act out of peevishness and sininister affections to serve a sect and party and our ingagement to be faction not zeal therefore be the more careful that the flame be pure incense must not be kindled with strange fire nor zealous ingagements arise from a carnal impulse Again we may be earnest against errour when corrupt men are gotten into esteem but 't is in love to you if we express our selves with some warmth and affection 't is for God and your souls are concerned 't is observable John the Disciple of love is most earnest against deceivers bid them not good speed saith he 2 Ep. John 7. 10. and every where in his Epistles My little children beleeve not every spirit c. there are many Anti. Christs men that lye and have not the truth 't is sad your Ministers should be looked upon as enemies because they love you and warm you But you will say 't is out of perverseness to serve their faction and to cast an odium upon parties opposite to themselves I Answer Charity thinketh no evil we should not interpret the worst those that storm at a warning give a shrewd presumption of their own guilt usually persons that object thus are such as would have us tamely to suffer the honour and interest of our Lord and Master Jesus Christ to be trampled under foot but 't is our hearts desire that tender consciences may know that 't is not the shame of others but their good which we aim at From that Remember Seasonable remembrance of truths is a great help and relief to the soul John 2. 22. When he was risen from the dead the Desciples remembred c. in events 't is good to remember Prophesies they confirm the soul and support it against the present distress and temptation both sins and discomforts arise from forgetfulness mostly and want of actual remembrance Have ye forgotten Heb. 12. 5. but now when the spirit is ready with the remedy as the flesh is with the temptations 't is a mighty support in the debates between the carnal and spiritual part seasonable thoughts carry it I do not say bare thoughts do it unless God be in them there may be gracious dissallowing thoughts and yet the flesh go away with the victory for all that but this is the way by which the spirit of God worketh by fresh and seasonable thoughts he poyseth the heart and inclineth it to
17 18 19. Well then this life is never exempted from care either to get grace or to keep it we need to be watchful and diligent to the very last man is a changeable creature and Sathan is restless either he continueth the old suite or altereth the course of temptations 't is his subtilety in that he doth not always play the same game a man may stand one brunt and fail in another Joab turned after Adonijah though not after Absolon 1 Kings 2. 28. every new condition bringeth new snares Ephraim is a cake not turned Hosea 7. 8. A man may be well baked of one side and yet quite dough of another the children of God prosperous differ from the children of God afflicted Phil. 4. 12. we had need to learn how to walk up hill and down hill that we may keep with God upon all grounds again corruptions may be disguised a man may withstand open enemies and yet fail by the insinuations of those that have a shew of goodness the young Prophet withstood the King stoutly but yet was perverted by the insinuations of the old Prophet 1 Kings 13. 4. with nineteenth verse Meletius a Sufferer under Pagans but went over to the Arrians Again where there seemeth to be least danger there is most cause of fear Lot that was chast in Sodom miscarried in the mountains where there were none but his own family Conscience that is now tender may be strangely deaded and layed by for a time Who would have thought that he whose heart smote him for cutting off the lap of Sauls garment should afterward fall into uncleanness and blood and lye asleep in it for a long time Confidence is sure to be dismounted Peter is a sad instance he told his Master if all men deny thee yet not I and he meant as he spoke he ventureth on a band of men with a rusty blade followeth Christ into the high Priests Hall who more secure than Peter but all this confidence failed though it met but with a weak tryal the soft words of a Damsels question such feathers are we when the bâ—ast of a temptation is let loose upon us Upon all these considerations now let us make it our care to keep what graces we have gotten which will never be done without watchfulness and diligence to quicken you further to it 1. Unless you keep it all is in vain if so be it be in vain Gal. 3. 4. 't is in vain as to the final reward 't is not in vain as to the increase of punishment you will lose all your cost you have been at for Christ Ezek 18. 24. John 2. â—p 8. your watchings strivings prayings sufferings come to nothing the Nazarite was to begin all anew if the dayes of his separation were defiled Numb 6. 12. nay 't is not in vain as to punishment 2 Pet. 2. 20. 21 22. 2. To lose any degrees of grace is a great loss 't is the most precious gift 2 Pet. 1. 1. conduceth to the highest ends eternal happiness fitteth us for communion with God all the world cannot repair this loss or purchase a supply for us we are to be accountable for degrees as well as for the grace it self they that had five talents reckoned for five a Factor that giveth an account only for a part of the estate received is not accounted faithful we may not be intrusted with so much again a man that hath faln may recover his peace and joy but in a lower degree a Prodigal that hath once broken is not trusted with a like stock again a man after a great disease may never come to the same degree and pitch of health so Christians may not recover that largeness of Spirit after their foul falls and fulness of inward strength and comfort 3. Those that have made profession of Love to God and yet afterwards break with him bring an ill report upon the Lord as if he were an ill Master I am perswaded that the Divel in policy lets many men alone for a while to make a strict profession and seem to be full of zeal and holiness that they may afterwards do Religion a mischief whilest they act for God though they do some things excellently Sathan never troubleth them he is at truce with them till they have gotten a name for the profession of Godliness and strictness of conversation and when once they have gotten a name their fall will be more scandalous more ignominious to themselves and disgraceful to Religion verily this is a common experience we see many forward hot and carried out with great impulsions of zeal and all this while Sathan lets them alone he knoweth how mutable men are and how soon they begin to tire in the ways of God therefore lets them alone till they have run themselves out of breath that afterward by a more notable defection they may shame themselves and harden others If Judas will be a Disciple he lets him alone if Simon Magus will be baptized and Nicholas bear Office in the Church he lets them alone he knoweth the best are mutable that many take up their Religion out of interest that men are soon weary of their own scrupulousness and rigid observances that they first make Conscience of all things and then of nothing and therefore he lets them go on without any notable defect or failing to fly some youthful lusts to renounce some interests till they have gotten credit enough to discredit Religion see 2 Tim. 2. 18. Oh Christians if you are not moved with respect to God yet for your own cause after a blaze will you go one in a stench an house begun and not finished is an habitation for screech Owls but on the contrary what an honour is it to hold out to the last to be like MNason an old Disciple 4. The worst is past we have but a few years service more and we shall be happy for ever Your salvation is neerer then it was when you first beleeved Rom. 13. 11. a little more and you will land safe at the expected Haven if we have a rough passage 't is a short one What will you not watch with me one hour saith Christ to his Apostles the longest life is no more in comparison of eternity Enoch lived longer then most men do he lived 365. years Gen. 5. 22. but all that while he walked with God and is it so tedious to us co tell ouer a few summers and winters before we come to Heaven The next Point is more particular and express That of all graces Love needeth keeping Why 1. Because of all graces 't is most decaying Mat. 24. 12. Rev. 2. 4. Flame is soon spent graces that act most strongly require most influence as being most subject to abatemenâ— we sooner loose our affections then any thing else 2. Because love is a grace that we can ill spare 'tis the spring and rise of all duties to God Man 1. To God love is the first
honoured in all ages and in all places Psal 113. 2 3. What have ye done in a tendency here unto that prosperity may praise God do you labour to promote the knowledgâ— of Christ and the succession of Churches all the ways that you can zeal in your place is a good argument that you are well affected in this kind as a Master of a family hast thou taken care to keep Religion alive among thy children when thou art dead and gone Gen. 18. 19. as a Merchant hast thou promoted Religion with thy Traffique Deut. 33. 18 19. as a Magistrate doest thou take care to secure the interest of Christ to posterity that the succession of Churches may not be cut off Ministers have you been witnesses for God to the present age and behaved your selves as Trustees for the next Age Have you taken care that God may be honoured then that we do not transmit prejudices against the ways of God and corruptions in Doctrine and worship to posterity Oh where is this affection this wishing To him be glory now and ever The last thing in this Inscription is the Particle Amen which is signaculum fidei votum desiderii nostri it signifieth an hearty consent to Gods promise and a steady belief that it will continue to all generations this word is often put at the end of Prayers and Doxologies in Scripture see Rev. 5. 13 14. Rom. 16. 27. Phil. 4. 20. c. and sometimes 't is doubled for the greater vehemency Psal 51. 13. Ps 72. 19. Psal 89. 52. and it seemeth by that passage oft he Apostle that antiently it was audibly pronounced by the people in publick Assemblies at the conclusion of prayers 1 Cor. 14. 16. and since that Hierom telleth us that Amen ecclesiae instar tâ—niâ—ruâ—reboabat that the Amen was so heartily sounded out by the Church that it seemed like a crack of thunder Certainly 't is good to conclude holy exercises with some vigor and warmth natural motion is swifter in the end and close so should our spiritual affctions be more vehement as we draw to a conclusion and when the Prayer is done put out the efficacy of our faith and holy desires in a strong Amen that it may be to you according to the requests of your hearts and you may come away from the Throne of grace as those that have had some feeling of Gods love in your Consciences and are perswaded that he will accept you and do you good in Jesus Christ Again observe There should be an Amen to our praises as well as to our prayers that we may express our zeal and affection to Gods glory as well as to our own profit many with the Leapers will say Amen to Jesus Master have mercy on us but we are not as ready to say Amen to this to whom be glory c. our Hallelujahs should sound as loud as our Supplications and we should as heartily consent to Gods praises as to our own requests Lastly In desiring the glory of God to all ages we should express both our faith and love faith in determining that it shall be and love in desiring that it may be so with all our hearts both are implyed to the word Amen it will be so what ever changes happen in the world God will be glorious the Scene is often shifted and furnished with new Actors but still God hath those that praise him and will have to all eternity Well then let your faith subscribe and put it to its seal to the glory of God in Christ and let earnest love interpose Lord let it be so yea Lord let it be so heartily desire it and with the whole strength of your souls set to your seals without fear 't is a request that cannot miscarry and follow it with your hearty acclamations the world shall continue no longer when God shall have no more glory by it here you may be sure you pray according to Gods Will and therefore may take it for granted only follow it earnestly say Lord what ever become of us and our matters yet let thy Name be glorified Amen Lord let it be even so Now Blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen Psal 72. 19. FINIS An Alphabetical Table A ABuse of the Gospel p. 206 207 208 209. see Grace Adultery how displeasing to God 327 328 329 330. How defiling to man 345 346. Ambition breedeth faction 405. engageth men against Magistracy and Ministry 405 406 Angels the bad their sin 275 276 277 278 279 280. Uses of it 280 281 282 283 284. Their punishment of loss 284 285 286 287 288. Uses of it 288 289 290 291 292. of Sense 292 293 294 295. Uses of it 296 297 298 299 Their punishment further amplified by darkness 299 300 301 302. Uses of it 303 304 305. Their punishment will be greater at the day of Judgment 306 307 308 Angels the good how ready they are to defend a good cause 363 364 365. Their Ministry about the Saints 365 366 367 368 369 370. Uses of it 370 371 372. There is an Order among the Angels 372 373. Their holiness 380 381 382. The Uses of it 382 383 384 Apostacy dangerous 421 422. Apostles their Office and Priviledges 484. Application how many degrees of it there are beneath assurance 533. Assurance whether Gods children always have it 16 17 18 19. How far necessary to our hope and comfort 532 533. B IN what respect a wicked man is as a Beast 388 589. Spiritual Blessings the best blessings 68 69. C EFfectual Calling the nature and uses of it 9 10 11 12 13 14. An evidence of our Election 15 16. How it may be known 18 19 20. Notes of it 20 21 22 23 24 25 26. Carnal men ill skilled in consequences 207 208 Church admissions into it should not be too easie 170 171. The respect due to Church Officers 339 340 355 356. Christ eternal life is of his bestowing 535. Comforts thence 536. Christ will be glorious at the day of Judgement 553. He is a Saviour and how 227 228. His threefold Office 229 230. His God-head proved 221 222 223 230 231 232 233. How he may be denied both in Opinion and Practice 234 235 236 237 238 240. He is Lord and Master 224. Lord and Jesus 224 225 226. Civility distinct from holiness 40 41 42. Communion with God is the ready way to know his mind 436. Communion with God is the ready way to know his mind 436. Conference an help to perseverance 506. Covetousness the root of Sect-making 404. 'T is a violent head-strong lust 404 405. D DReams of Carnal men especially Opinionists 341 342 343 344. E ERror disposeth to uncleaness and impurity of life 344 345. 417 418 419. Maketh men unruly and anti Magistratical 346 347 348 349 350. Erroneous persons usually sensual 397. Errors end in shame 426 427. Erroneous persons and Libertines are