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
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
displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God fâ—re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory â—rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book â—f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 â—hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement
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.
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
Hymeneus Alexander are said to make shipwrack of faith that is false faith 1 Tim. 1. 19. 20 Vse 6. * Rom. 16. 20. * Vide Scultâ—tum in Isaâ— 54. * Rom. 1. 17. Observat 1. * Mat. 6. â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an additional supply like paper and pack-thread which is given over and above the bargain * James 1. 9. †2 Cor. 1 5. Observat 2. Observat 3. Observat 4. Observat 5. * So in the Angels Song Luke 2. â—9 Glory peace and good will All comes from good wil that 's the first couse â— God glory is the last end Under the Law the first and the tenth were the Lords the beginning and ending are his 1. Mercy * Iâ—â—git â—â—ta Scriptura ut credamus Deuâ— esse misericordem Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mâ—â—â—riâ—oâ—dia suâ—â—â—â—â—â— parlaâ— peâ—â—aâ—orâ—m â—lâ—â—or coâ—it ut pâ—niâ—â— Sâ—lâ— * Mutat sententiam sed non decretum Bradwardine * Luk. 16. 11 * Joel 2. 12. Jonah 4. 2. * Rom. 3. 24. * Nisi expectaret impium non inveniret quem glorificarâ—â— piuâ— Aug. * As they said We have heard that the Kings of Israel are merciful Kings c. Vse 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost †Châ—â—nâ—â—â—us Obsâ—râ—aâ— aâ—â—ter 〈…〉 in dispu 〈…〉 quando cum â—ominibus sui similibus â—iâ—aâ—tuâ— aliter in meditationibus quando corem deo sistunt conscientiam suam quosi coâ—sa dicenda â—ssâ—â— c. Davenant de Jâ—sâ—â—tiâ— * â—â—â—â— non â—â—â— vixi uâ— pudeat inter nos vivere c. 〈…〉 quia â—onum 〈…〉 habâ—o Possidius in vita August Vse 2. * Ezek 18 21. * Rom. 3. 25 26. and 1 John 1 9. * Iob 38. 41. Mat. 6. 26. Luke 12. 2◠†Jonah 3. 10. â—oâ—l 2. 14. Vse 3. * Ephes 2. 4. 1 Tim. â— 13 Gen 33 6 Phil. 2 27. Vse 4. * So those in Matthew did not deny but make excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 5 They would not take it into their care and thoughts * Deut. 9 4. * 1 Pet. 2. 3 Heb. 6. 4 5. 6. Observat Tranquilluâ— Deus tranquillat omnia * Eodem sanguine Christi gâ—uâ—â—â—ti Aug. Confess de seipso Alipio Vse 1. Tryal * Pax nostra bellum contra Satanâ—m Tertul. ad Martyras Vse 2. Exhortation * Pet. 2. 3. Vse 3. * Iniqua lex est quae se exquinari non patitur Tertul. Apol. Love Definition 1. Grounds Causes of it * Radius reflexus languet * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why we must love God 1. God hath commended it 2 Reason God hath deserved it Properties of Gods Love 1. The Ancientness 2 The Freeness â—ii 〈…〉 3 Frequency 4. Variety 2. The Effects of Gods Love 1. Creation * Eccles 12. 1. â— Preservation 3. Redemption * Ephes 3. 10. * John 3. 16. 3. God hath desired it 1. Threatneth 2. Promiseth 3 Beseecheth Fourth Argument The Nature of Love sheweth that we should love God See Neirâ—nbergius de ingenio amoris * Domini sâ—cistâ—â—os propter to irrequietum est coâ—â—â—sâ—â—um dâ—neâ— perveâ—iat ad tâ— Aug. †Acts 17. 26 27. 5 Argument from the nature and disposition of the Sanâ—s * Sâ— sic peccâ—â—i pudorem illiâ— iâ—ferni horrâ—ren c. Anseâ—â—r * Psal 31. 23. * Eadem velle noâ—â—â— ea demum vera est amicitia Salust †Prov. 8. 13. Rev. 2. 6. Evidences of our love to God â— Evidence God will be loved alone 2 Evidence The Effects of Love 1 Hatred of sin 2 Delight in obedience * 1 Thes 1. 3. Heb 6. 10 3. Delight in Gods presence and grief for his absenâ—â— Helps Doct. 1. Reasons or Motives * Minime bonus est qui melâ—â—r fieri noâ— vulâ— Bernarâ—us †Ephes 2. 13. * Mat 12 34. Acts 26. 28. * See Sâ—aâ—â—eâ—m Dub. Evang. parâ—o 31. Dâ—b 135. alios passin * Isay 5. â— Rom. 1. 17 Phil. 3. 14 2. Obser †Asâ—ndenâ—o â—on volando ascinditur summiâ—as scalae Bernard * See Plutarch in hiâ— Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 13. 11. * Young men if they know their hearts have cause to complain of Hypocrisie as old men of deadness Mr. Thomas Goodwinâ— in a Treatise of growth in grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus ubi supra Vse 1. Vse 2. Doct. 1 Reason * Summus utâ—iusq indâ— surorâ—â—ulâ—o quod numina viâ—inorum oâ—it u tâ—â—q locus juvâ—nali 2 Reason 3 Reason 1 Vse * Eph. 4. 3. †2 Cor. 6â— 14. Doct. Observat Zecharias cum lâ—qui non potuit Scripsit Observ * Judg. 5â—14 †Scribant doctique indoctique Poemata passion Juvenal * Councels have thought it worthy their care Vide Canones Apostolorum ut vocaâ—t Can. 60 Synod Dordraâ— Concilia de corrigâ—ndis Tyâ—ographiae abusibus sessionâ— â—22 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vita Numae †Alternù viâ—bus contensiosâ—suâ—e sune uâ—e â— dâ—eâ— in â—eâ—eram traximuâ— â—bstreâ—entâ—bus â—tâ—aâ— quâ—busdam spectantâ—â—us â—ingâ—lo umnâ—bâ—â—o quodam veritas â—â—â—â— bâ—abatuâ— â—er ul coâ—tra luâ—aeâ—s Observ Observ * Gemmam anâ—â—lâ— câ—rvae iuclâ—sam amplectitur Gigas a â— plectitur Puâ—rulus â—eeâ— Gâ—gas â—oâ—tius â—am aâ—pâ—ctatur quâ—m pue â—lus tâ—mâ—n mâ—net annâ—lus aeqâ—e â—reâ—iâ—sâ—s gâ—mmâ— aeque pâ—â—ciosa â—â—theâ—nâ—◠†Fides â—na â—adâ—oâ—â—oâ— respectu subjeâ—â—oruâ— graduâ—m sed speciti object 〈…〉 †Tertul. in â—raesâ—â—â—p adversus Haeâ—â—â—cos Observ Observ * 2 Pet. 1. 12. Observ * Fides est duplex â—iâ—es qâ—ae credâ—tur â—ides qua câ—â—dâ—â—u◠†â—liquid tibi â—râ—ditum non a te inventum aliquid quod acâ—episâ—i non exaâ—iâ—asti c. Vincensius Lyrinensiâ— Observ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given fâ—eâ—â—y * John 6. 44 45 Observ †2 Thes 3. 2. * 2 Cor. 4. 3. Observ 1. Observ 2. * Quod tibi credituÌ„ non a te intentum quod accepisti non excogitasti Vinc. Lyr. Mensis 1. Observat 1. * Josh 24. 3 Gen. 39. 2. * Exo. 24. 12 * Gal. 1. 6 7. 1 Tim. 6. 3. * Monstra Diabolica colâ—bant Aâ—gâ—ptiaca nunc numero Vincentia Gildas Vse Observat 2. * Isai 43. 10 Non credereÌ„ Scripturae nisi me Ecclesia moveret Author it as Aug. * Deut. 4. 2. 12. 32. 2. Observat 3. * 2 Tim. 3. 14 15. 2 Tim. 3. 15 17. Hold fast till I come Rev. 2. 25. * Acts 2. 17 Heb. 1. 1. 3. Observat * Erubescit quamvis â—â— praedam dâ—â— ctrina quam propria reprehendit conscientia Hieron in Epitaph Marcellae We can do nothing against the Truth but for the Truth 2 Cor. 13. 5. * Psa 25. 14 John 7. 17. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazi Orat. ut memini 40. Holiness doth not blunt the wit but sharpens none have a worse spiritual sight then they that lack grace 2 Pet. 1. 9. Doct. * Mat. 11. 19 †Quid ergo malum in Christiana Religione
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-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-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
that he should act freely and entertain us as a King not as an Host Merit taketh off something of his Royalty and supream Majesty Touching the Mercy of God give me leave to give you a few Observations 1. 'T is the aim of the whole Scripture to represent God merciful 'T is true God is infinitely just as well as infinitely merciful but he delighteth in gracious discoveries of himself to the creature he counteth it his glory Moses was earnest with God to shew him his Glory and then God proclaimeth his Name Exod. 34. 5 6. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin c. In this description there is more spoken of his Mercy then of his Justice and first his Mercy is described and then his Justice for Justice is only added to invite men to take hold of his Mercy and to shew that Justice is never exercised but in avenging the quarrel of abused Mercy So he is called a God of pardon Nehem. 9. 17. as if wholly made up of sweetness So 2 Cor. 1. 3. he is called Father of mercies and God of all consolations He is a just God but he is not called the Father of Justice Mercy is natural to him he counteth it as the proper fruit and product of the divine Essence 2. Mercy is represented as his delight and pleasure So Micah 7. 18. Mercy pleaseth him 'T is an act exercised with complacency Judgment is called his strange work Isai 28. 21. God loveth to bless and protect to destroy is not suitable to his disposition 't is a thing that he is forced to Punitive acts in the representations of the Word are more against his bowels drawn and extorted from him as Jer. 44. 22. The Lord could no longer bear because of your doings their sins were so clamorous that they would not let God be quiet he would bear no longer unless they would make an Idol of him But now all acts of grace and favour are exercised with delight I will rejoyce over them to do them good Jer. 32. 41. 'T is as pleasing to God to do it as 't is to us to receive it The Scripture after the manner of men doth often represent a Conflict in the Attributes about sinners and if Mercy get the upper-hand 't is always with joy and triumph Jam. 2. 13. Mercy rejoyceth over Judgment but if he be compelled to strike and Justice must be exercised the Scriptures represent a reluctation in his bowels Lam. 3. 33. He doth not afflict willingly nor grieve the children of men in the original from his heart but is like a Father with a rod in his hand and tears in his eyes 3. The Scripture representeth God as exercising mercy though with some present disadvantage to his Glory As mercy to the Ninivites though the credit of his Message lay at stake Niniveh shall be destroyed in forty days yet God spared it and therefore Jonah in a pet challengeth him for it Jon. 4. 2. Lord was not this my saying when I was in my Country â—or I knew that thou wert a gracious God As if he said I knew 't would come to this that the Prophets of Israel should be disgraced before the men of Niniveh and to threaten Judgments in his Name is to expose our selves to derision when we have done our errand free-grace will make us all lyars To this effect did he expostulate with God God might easily destroy sinners with much honour to himself but he is long-suffering even then when his patience for a while seemeth to impair the revenues of Heaven The World suspects his Being the Saints quarrel his Justice and question his Love and all because the wicked are prosperous and God keepeth silence The great stumbling block at which most have dashed the foot of their faith is the suspension of due Judgments What was the effects of his patience to them of Aslyria and Babylon The Lord himself telleth you Isai 52. 5. My Name every day is blasphemed that was all he got by it his people suffered in person and God himself in his reputation all that he got was blasphemies and reproaches and injuries So Psal 50. 21. I kept silence and thou thoughtst that I was every way like thy self that was the effect gross conceits of his Glory and Essence When Judgments are quick and speedy the World is under greater awe the confidence of the Saints is strengthened and supported and Gods honour is more clear and unstained yet with all these disadvantages to his Glory if we may speak so God forbeareth Certainly his heart is much set upon the honour of his Mercy that God will glorifie it though other Attributes seem to suffer loss 4. The Scriptures speak much of his readiness to receive returning sinners Though they have done infinite wrong to his Holiness yet upon repentance and as soon as they begin to submit Mercy embraceth and huggeth them as if there had been no breach Luk. 15. 20. I will go to my Father and the Father ran to meet him So Isai 56. 20. Before they call c. So Psal 32. 5. I said and thou forgavest c. So Jer. 31. 17 with 20. I have heard Ephraim bemoaning himself c. and presently Oh my dear and pleasant child The first relentings of the creature work upon the bowels of Mercy Love's pace is very swift it runneth to meet a returning sinner Christ cometh skipping over the Mountains Cant. 2. 8. He thinketh that he can never be soon enough with us He would fain have the company of sinners and therefore meeteth them more then half way When we but conceive a purpose we presently receive the fruit of his early mercies 5. God doth not only admit them to come but of his own accord inviteth them that are slack and backward The Scriptures do every where record the intreaties of God he draweth us with coards of Love coards that are woven and spun out of Christs heart and bowels In one place thus Cant. 4. 8. Come away from Lebanon my Sister my Spouse from the Lions dens from the mountains of Leopards Christs love is hot and burning he thinketh we tarry too long from his embraces So Cant. 5. 2. Open to me my Sister my Spouse c. Christ stands begging for entrance Lost man do but suffer me to save thee poor sinner suffer me to love thee These are the charms of Gospel Rhetorick So Isai 49. Harken to me and attend to the words of my mouth c. Oh sinners you will not harken to me for the good of your Souls You see none singeth so sweetly as the Bird of Paradise the Turtle that chirpeth upon the Churches hedges that he may cluck sinners to himself The Scripture is full of such an holy witchcraft such passionate charms to entise Souls to their happiness 6. They that constantly refuse the offers of his grace are
born with for a long time Rom. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He endured with much long-suffering c. All may bless God for patience they owe an heavy debt to divine Justice yet 't is a long time ere God putteth the Bond in suit though they dare him to his face yet they walk up and down without the arrest of Vengeance He beareth with them years and years after a thousand and a thousand affronts from their cradles to their graves When they were green wood they were fuel fit enough for divine wrath Oh consider there can be no cause of this but his mercy to his worst creatures 'T is not out of any delight in sin for he is holy and cannot endure to look upon it Hab. 2. 13. Of purer eyes c. 't is not out of any stupid neglect He is just and will not clear the guilty Exod. 34. 7. 't is not out of any ignorance He telleth man his thoughts nor for want of power so men forbear The sons of Zerviah may be too hard for them but 1 Sam. 24. 19. If a man findeth his enemy will he let him go well away When they are in our power we satisfie our wrath and revenge to the full But now God upholdeth all things by the word of his Power He can in a minute speak us into nothing As the impression of a Seal upon the water dependeth upon the Seal if the Seal be taken away the impression vanisheth So do our beings depend upon Providential influence and supportation If God should withdraw the word of his Power we should soon vanish and disappear Therefore 't is not for want of Power but meerly out of Mercy that we are forborn How may we wonder at this We are of eager and tart spirits sharp-set upon revenge Could we have put up so many refusals of Love such despights done to Mercy such wrongs such grievings of Spirit and yet have contained The Disciples themselves though holy men when they were sensible of being slighted in the Village of Samaria called for fire from Heaven Luk. 9. 54. Certainly we could not endure such a contradiction of sinners If thunderbolts were in our power we should soon kindle a burning and turn the World into smoak and desolation 7. 'T is not only the aim of the Word but of Providence and of all the Dispensations of God to the Creature to represent him merciful The whole World is a great Volume written within and without with characters and lines of Mercy Psal 145. 7. His mercy is over all his works Every creature beareth the marks and prints of divine Goodness and Bounty Once more The World is a great Theatre and Stage whereon Mercy hath been acting its part for these six thousand years Justice is to have a solemn triumph at the last day Now and then God hath kept a petty Sessions and given us occasion to say Verily there is a God that judgeth the world as well as preserveth the world But the greatest part that hath been acted upon the Theatre of the World is Mercy as you will easily see if you consider 1. The black lines of Providence If God threaten 't is that he may not punish if he punish 't is that he may not punish for ever In the sadder Providences though there be misery at the top yet there is mercy at the bottom Many times God threateneth but 't is to reclaim though he doth not change his counsel yet he doth often change his sentence Jer. 18. 7 8. When the message is nothing but plucking up and pulling down Free-grace cometh in with a sudden rescue and prevents the execution Mercy you see is forced to use all methods and to speak in the language of Justice that men may be more capable to receive it Sometimes God punisheth but with vvhat aim that he may not for ever punish 'T is vve that make punishment to be a pledg of eternal damnation it its ovvn aim 't is a prevention and so it proveth to the Elect We are judged of the Lord that we may not be condemned of the world 1 Cor. 11. 32. So Hosea 2. 6. I will hedg up her way with thorns c. We should soon grovv vvorldly and drovvned in carnal businesses and projects if God did not come novv and then and blast our enterprizes and make us see our folly We are puffed up and God pricketh the bladder 2 Cor 12. 7. Hovv svveet is this vvhen in the midst of Judgment God remembereth Mercy Yea the very executions of Justice are found to be one of the methods of Mercy In the middle of the first Curse God dropped out a promise of the blessed Seed So often Mercy overtaketh a Judgment and maketh it cease in the mid way Look as there vvas a conflict betvveen the tvvins in Tamars Womb Zarah did put out the hand but Pharez broke out first So is there betvveen Gods Mercy and Justice Justice puts out the hand in a threatening or some beginnings of a Judgment but Mercy gets the start and breaketh out first 2. Consider the white lines of Providence He intreateth that he may do us good and doth us good that he may do us good for ever For his intreaties 'T is not duty so much that is in the bottom of the Exhortation as Mercy To glorifie Mercy is the last aim of God and his eternal Purpose He hath accepted us in the Beloved to the praise of his glorious grace Ephes 1. 6. God receiveth no profit he intreateth us not that he may be happy but that he may be liberal See Prov. 9. 12. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it God dealeth vvith us as earnestly as effectually as if the profit vvere his own but it vvholly redoundeth to us Again He doth us good that he may do us good for ever He trusteth us vvith Mammon to prepare us for the true riches and vvith the riches of grace to prepare us for glory Look as men vvhen they vvould put precious liquor into a vessel first try it vvith water to see vvhether it leaketh or no so doth God try us vvith common mercies he giveth us an estate in the world that being moved vvith his goodness vve may look after an estate in the Covenant and an interest in Christ and so fit us for Heaven 'T is our vvretchedness to make our table a snare and our welfare a trap As the Sea turneth all that it receiveth into salt water the fresh streams the influences of the Heavens c. so do carnal men assimulate and corrupt their comforts and by little and little all their blessings are cursed for Mercy can bear any thing but a constant abuse and neglect of it self Certainly Gods revealed Will is othervvise that vvhich cometh from God should lead us to God see Rom. 2. 4 5. 8. Consider in how many notions Mercy is represented to us Gods Mercy
hath many Names a distinct consideration of them yeildeth an advantage in beleeving for though they express the same thing yet every notion begetteth a fresh thought by vvhich Mercy is more taken abroad in the vievv of Conscience This is that pouring out of Gods Name spoken of Cant. 1. 3. Ointment in the Box doth not yeild such a fragrancy as vvhen 't is poured out and Spices do not give forth their smell till they are chafed Nothing is more conducible to beget a trust then distinct thoughts and conceptions of Gods Mercy Let us take notice of some places vvhere 't is set forth See Psal 103. 8. The Lord is merciful and gracious slow to anger and plenteous in mercy The expression is diversified and I note it the rather because in other places the same notions of Mercy are punctually expressed see Nehem. 9. 17. so Psal 14. 5. 8. and in divers other places chiefly see that Exod. 34. 7. and you vvill find that this is the very description vvhich God hath given of himself Novv vvhat doth the Spirit of God aim at in this express enumeration and accumulation of names of Mercy but to give us an help in meditation and that our thoughts may be more distinct 1. The first notion is Mercy which is an Attribute whereby God inclineth to succour them that are in misery 'T is an Attribute that meerly respecteth the creature The Love and knovvledg of God first falleth upon himself but Mercy is only transient and passeth out to the creatures God knoweth himself loveth himself but he is not merciful to himself And then it respecteth the creatures in misery for misery is Mercy 's only motive Justice seeketh a â—it object but Mercy a â—it occasion Justice requireth desert but Mercy only want and need 2. The next notion is Grace vvhich noteth the free bounty of God and excludeth all merit of the creature Grace doth all gratis freely though there be no precedent obligation or debt or hope of recompence vvhereby any thing may accrue to himself only that it may be vvell vvith the creature Gods external motive is our misery his internal motive is his ovvn Grace and elective Love Am I in want there is mercy Am I unworthy there is grace Mercy respects us as we are in our selves vvorthy of condemnation Grace as compared with others not elected The ultimate Reason of the choyce is Gods grace The Angels that never sinned are saved meerly out of grace but men that vvere once miserable are saved not only out of grace but also out of mercy 3. The next notion is long-suffering or slowness to anger The Lord is not easily overcome by the wrongs or sins of the creature but easily overcometh them by his own patience and goodness He doth not only pity our misery that 's mercy and do us good for nothing that 's grace but beareth long with our infirmities Alas if God were as short and swift in the executions of revenge as men are God must create another World to raise up seed to Christ If he did not wait upon sinners there would be none made Saints We provoked him to cut us off long since but wrath is not easily heightened into rage and therefore he waiteth that he may be gracious Isai 30. 18. 4. Kindness or bounty plenteous in goodness BERAB CHESID Gods communications of his grace to the creature are every way rich and full You may say God is merciful gracious patient But will he be thus to me Yes he is plenteous in goodness kind and communicative Psal 119. 68. Thou art good and dost good therefore David goeth to him for grace Well then study Gods Name and answer all your discouragements out of the descriptions of his Mercy 9. Consider your own experiences We have not only heard that God is merciful but we have known it All men may speak of patience and common mercy and outward deliverances but few improve them to a spiritual use and purpose 1. Consider Gods patience How long hath he waited for your Conversion and he that hath spared you can save you 'T is said The wages of sin is death Rom. 6. 23. the word implyeth that God is bound to pay it by virtue of an implicite bargain and agreement between him and the creature But as yet the hand of God hath not found you out you are indebted to Justice but Mercy stoppeth the arrest of Vengeance Many others have been taken away in their sins by a sudden arrow and dart from Heaven Vengeance hath trodden upon the heel of sin As Zimri and Cosbi unloaded their lusts and their lives together The Angels for an aspiring thought were turned out of Heaven Gehazi was blasted with Leprosie just upon his lye and Lots wife turned into a stone for a look a glance upon Sodom and Herâ—d smitten with lice in the midst of his pomp and vain-glory and some have perished in the mid way Psal 2. in the very heat of some carnal and wicked pursuit God can do the like to you therefore reason thus If Mercy would not save me why hath Mercy spared me God might have sued out the Bond long since what is the meaning of the dispensation Is God weak or unjust or hath he a mind to be gracious Surely he would not have spared me all this while if he had not a mind to save my Soul Such reasonings as these many times give us the first encouragement to apply our selves to God Wicked men like Spiders draw other conclusions Psal 50. 21. But should not his patience c. Rom. 2. 4. 2. Consider Gods goodness in giving thee food and clothing and honour and gladness of heart and all this without thy desert say Certainly all these benefits are but so many baits to catch my Soul I see the Sun riseth every day with a fresh countenance and shineth upon the fields of just and unjust to what purpose but to shew that God is gracious without hire This bodily Sun is but an obscure type of the Sun of Righteousness that is willing to display his beams and wings over a poor languishing Soul Common mercies are the tastes of Gods love while you are sinners and the common fruits of Christs death that you may be invited to come for more Why hath he given me the unrighteous Mammon but that I may look after the true Riches What a vile unthankful heart should I have if I should be contented with Mammon without Christ and be like Judas with the bag in my hand and the Devil in my heart Gods children are wont to make these gifts a step to higher dispensations they know God like the good housholder bringeth forth the best at last therefore they must have something above and beyond all these things Common hearts are contented with common mercies but they are still waiting when the Master of the feast will bid them sit higher I may have this and be damned Where are the arguments of
his special Love 3. Consider deliverances from imminent dangers Then the Curse began to seize upon you but God snatched you out of the fire like brands out of the burning Amos 4. 11. or like a debtor that escapeth out of the Sergeants hands Every deliverance is a temporary pardon See Psal 78. 38. Then he being full of compassion forgave their iniquity and destroyed them not the meaning is respited Vengeance as appeareth by the Context So Mat. 18. 32. He forgave them the debt yet 't was after required the meaning is spared them for the present Thus when God taketh you out of the teeth and jaws of Wrath when you are delivered out of sickness and apparent danger you have a reprieve or a temporary pardon Oh if you had dyed you had dyed in your sins and so been eternally miserable If the Lord had taken the present advantage you had been howling a sad note among the screech-owls of darkness For ever blessed be that Mercy that made a rescue 10. Consider Gods invitations Mercy pointeth and beckneth to thee to come and be saved How many means hath God used to call thee to himself Every good motion is a call every Preacher a messenger sent from Heaven to invite thee to Christ every Sermon a new summons Plead with thy self Though God hath not drawn me yet he hath warned me The Elect have no more favour in the general means then thou hast Though Gods grace be limitted by the pleasure of his Wisdom yet thou hast a fair warrant and encouragement and every way as good a ground to come to Christ as others have Whosoever c. John 6. 37. When the Gospel doth not exclude me why should I exclude my self Doubts that God will not accept me if I come are but foolish jealousies without a cause But 't is time to leave off this meditation upon Gods mercy which hath carryed me out so far and to come to the Uses It informeth us that those that would apply themselves to God must make mercy their only plea and claim Returning sinners have this form put into their mouths Hosea 14. 2. Take away all iniquity receive us graciously Lord we desire to be entertained by Mercy to have our suits dispatched by Mercy So David professeth that he had no other claim Psal 13. 5. I have trusted in thy Mercy Upon which Chrysostom sweetly glosseth If any others have any thing to alledg let them plead it Lord I have but one thing to say one thing to plead one thing upon which I cast all my hopes and that is thy Mercy So must you come to the Throne of Grace Lord my plea is mercy all the comfort I expect to receive is from mercy The Apostle I remember maketh a challenge Rom. 11. 35. Who hath first given him and it shall be recompenced to him again Is there any man that can enter this plea This is due to me Lord give me what thou owest I desire no more let me have no blessing till I do deserve it Merit-mongers are best confuted by experience Let them use the same plea in their prayers which they do in their disputes let them say Give me not eternal life till I deserve it at thy hand let them dispute thus with God or with their own Consciences when they are in the agonies of death or under the horrors of the Lords wrath Surely men that cry up the merit of Works are men of little spiritual experience and seldom look into their own Consciences Dare they plead thus with God in their agonies and horrors The best claim Gods dearest servants can make is mercy Possidius in the life of Austin reporteth of Ambrose when he was about to dye he said thus Though I have not lived so that I should be ashamed to live among you yet I am not afraid to dye not that I have lived well but because I have a good and gracious Master This hath still been the ground of the Saints confidence It exhorteth us to use this encouragement to bring our Souls into the presence of God Think of the mercies of God The vile abuse of this doctrine hath brought a suspition and prejudice upon it but children must not refuse their bread because dogs catch at it When Bâ—nâ—adad was dejected and in danger not only of losing his Kingdom but his life his servants comforted him with this fame 1 Kings 20. 31. We have heard that the Kings of Israel are merciful Kings You have heard how the God of Israel delighteth in mercy When you come for mercy you speak to his very bowels You shall read in 2 Sam. 14. 1. that when Joab perceived the Kings heart was to Absalom then he setteth the woman of Tecâ—ah a begging The Kings heart is to shew mercy he hath sworn that he hath no pleasure in his destruction therefore take courage and come to him He hath sent Christ to you as a pledg of his good-will and mercy why will you not come to him He that had Love enough to give us Christ hath Bowels enough to give us Pardon and Bounty enough to give us Heaven and what ever we stand in need of Fear not his Justice Justice and Mercy are made friends Christ hath taken up the quarrel between them so that nothing hindereth but that God may act according to the natural inclination of his own grace And let not the multitude of your sins discourage you The free gift is of many offences to Justification Rom. 5. 16. Take it for the offences of many persons as the Context seemeth to carry it and 't is an encouragement to think of the multiplyed instances of Mercy and how many monuments of free-grace we shall see when we come to Heaven and that all this while Mercy is not tyred Or take it for the many offences of the same person and still 't is an encouragement that Mercy can so often bear with our vanity and folly and not only pardon several sorts of sin but frequent relapses into the same sin He will multiply to pardin Isai 55. 7. If the Soul still draw back and be under discouragement consider your own need If the Lord were never so tenacious and hard to be intreated yet such is your need that you should follow him with uncessant complaints 'T is blasphemy to wrong his mercy by lessening thoughts But grant the sinner his supposition yet you should be instant and try what he will do for importunities sake See Luk. 11. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 18. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In those Parables there is a kind of condescention and yeilding to our unbelief as if the Lord had said If you will not beleeve all this that is said concerning my Mercy yet your want is great that is enough to make you earnest and frequent in your addresses to me come and see what I will do for your importunity the unjust Judg was moved
with the widows clamour be it as you imagine that I have no bowels for creatures miseries nor ears for their requests which yet is a blasphemy confuted by every object in the world the young Ravens will tell you otherwise but be it so you are undone if I be not merciful see what I will do for constant asking Upon all these encouragements be perswaded to make an essay faith at first standeth but upon one weak foot Who knoweth but that God will be gracious There is encouragement enough to venture though we do not know what will come of it Take up a resolution to make tryal you will find better welcome then you can expect God desires to exercise mercy as much as you desire to feel it It presseth us in all our enjoyments to acknowledg Mercy The Saints are wont to do so 'T is good to refer all things to their head and proper fountain Every thing that we enjoy is the fruit of Mercy especially saving grace 'T is a sure sign a man hath received no benefit by grace if his heart be not stirred up to praise it We have cause to praise God for his mercy above the Angels I mean not only the bad Angels with whom God entered not into a treaty he dealt with them in justice and not in mercy but even the good Angels in some respects we have more cause to bless God then they have Gratitude respecteth the freeness and graciousness in giving rather then the greatness of the benefit God was bountiful to the Angels in making them such excellent creatures out of nothing but he is merciful to us notwithstanding the demerit of our sins There was no let in his doing good to the Angels Goodness floweth out freely from an holy God to righteous creatures but wronged Justice interposed and put in a bar against us so that his Justice must be satisfied before Mercy can have a free course We are a generation of sinful men the wretched off-spring of fallen Adam we had forsaken God and cast him off which the Angels had not and therefore though they have a large experience of Gods goodness yet they wonder at the grace shewed to us 1 Pet. 1. 12. But now much more is this mercy to be acknowledged if we consider the difference between us and other men who it may be excelled us in moral accomplishments but God hath passed them by choosing us poor things of nought poor base creatures that the glory might entirely redound to his own grace But especially should this Mercy affect us when it hath made a distinction between us and others that were involved in the same guilt when one is taken and another left as the bad thief went to his own place when the good thief was taken to Paradise and many of Gods Elect were as deep in sin as those in Hell I say in all such cases we should still be crying out Mercy mercy for certainly Justice could make no such distinction it awardeth a like punishment to all that are found in a like crime but Gods infinite and eternal Mercy only maketh the difference 'T is Caution Do not wrong Grace and Mercy if it be the cause of all the good which we enjoy this is to close up the Fountain and to make Mercy our Enemy and if Mercy be our Enemy who shall plead for us If Mercy be an Accuser where shall we get an Advocate But how do we wrong Grace I answer Partly by neglecting the offers of it when you make God speak in vain 2 Cor. 6. 2. 'T is a great affront we put upon God to despise him when he speaketh to us in the still voyce and all the woiâ—gs and pleading of Mercy do not move to look after our Salvation though you do not despise there is danger in bare neglect Heb. 2. 3. When all the charms of Mercy do no more work with you then a story of golden mountains or Rubies and Diamonds faln from Heaven in a night dream this neglect argueth a greater suspition and distrust of Gods mercy then doubts and troubles of Conscience do Mercy speaketh to them and they do not think the message worth the hearing or regarding Again You wrong Grace by refusing it out of legal dejection for by this means you straiten the riches and darken the glory of it as if there were not more in Grace then there is in sin or as if an Emperors Revenue could not discharge a beggars debt The Prodigal could say there was bread enough in his fathers house If we perish 't is not for want of mercy but for want of faith Grace is Gods treasure he is rich in mercy Ephes 2. 4. As far as we straiten grace we make him a poorer God Again We wrong Grace and Mercy by intercepting the glory of it 'T is the greatest sacriledg that can be to rob God of his Glory especially of the glory of his Grace for that 's his great aim in all his transactions with man to make his Grace and Mercy glorious see Ephes 1. 6. Now when you think God accepteth you rather then others for some worth and good qualities that he seeth in you more then others it may be in this light of the Gospel which we now enjoy such thoughts are not expressed but if they lurk secretly in the heart you think God foresaw you would bring him more glory you take the Crown from Grace's head and put it upon your own So also you wrong Grace when you ascribe any thing to your power and strength as Joab sent for David to take the honour of winning Rabbath 2 Sam. 12. 28. Lest I take the City and it be called after my own name So send for God to take the honour Not I but grace 1 Cor. 15. 10. Throw the Crown at Grace's feet The industrious servant said Thy pound hath gained ten pounds Luke 19. 16. not my industry but thy pound Once more We wrong Grace by turning it into wantonness see Vers 4. 't is made there to be an heavy charge and black note when men presume on Grace and use it only as a dung-cart to carry away their filth Grace must bear all and pardon all as riotous children that have a rich father care not how they spend his estate shall pay for all 'T is a mighty wrong to Grace this when you make it pliable to such vile purposes and father the bastards of your own carnal hearts upon Gospel encouragements 'T is the Devils Covenant not Gods when you think that you may live as you list be at your own dispose and mercy shall be at your beck and you shall have comfort when you please and that you may sin freely because God pardoneth freely as if Mercy gave you a priviledg and liberty to sin In short If a man slackens any part of his duty for Mercy 's sake or le ts loose the reins to vile affections with more freedom upon the
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
the Soul Can a man love God and be content without him If you lose but a ring which you affect how are you troubled till it be found again Ye have taken away my gods saith he and do you ask What aileth thee Judg. 18. 24. So when God is withdrawn all visits of love and influences of grace are suspended and they have no communion with him in their duties should they not mourn See Mat. 9. 15. Is spiritual love without all kind of passion or are they Christians that are stupid and insensate and never take notice of Gods coming and going These are the Evidences I shall only now suggest two Helps to keep up and increase this love to God and I have done with this Argument 1. Prize nothing that cometh from God unless thou canst see his love in it God giveth many gifts to wicked men but he doth not give them his love The possession of all things will do us no good unless we have God himself other mercies may be salted with a curse Gods children are not satisfied till they can see him and enjoy him in every comfort and mercy Esau was reconciled to Jacob and therefore Jacob saith Gen. 33. 10. I have seen thy face as the face of God 'T was a token and pledg of the gracious face of God smiling on him Hezekiah was delivered out of a sickness and then he doth not say Thou hast delivered me from the grave but Thou hast loved me from the grave Isai 38. 17. 2. Prize nothing that thou return to God unless there be love in it We accept a small gift where the party loveth and otherwise the greatest is refused If I give my body to be burned and have not love c. 1 Cor. 13. 1. Love is an act of grace by it self other duties are not acts of grace unless they come from love as alms fasting prayer Martyrdom c. they are all nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle I am not only little but nothing On the other side small things are made great by love as a cup of cold water a poor womans mite they are accepted as coming from love So much for the matter of the Prayer We come now to the manner or degree of enjoyment Be multiplyed From whence note That we should not seek grace at the hands of God but the increase and multiplication of it In managing this Point I shall first give you Reasons to press you to look after growth in grace Secondly I shall give you some Observations concerning it and so thirdly Come to some Application First The Reasons are these 1. Where there is life there will be growth and if grace be true it will surely increase A painted flower keepeth always at the same pitch and stature the Artist may bestow beauty upon it but he cannot bestow life A painted child will be as little ten years hence as it is now So a pretence of Religion always keepeth at the same stay yea when their first heats are spent they are fearfully blasted But now they that have true grace are compared to a living plant which increaseth in bulk and stature Psal 92. 12 13. and to a living child which groweth by receiving kindly nourishment 1 Pet. 2. 2. Therefore 't is not enough to get peace and love but we must get them multiplyed 2. If we do not grow we go backward Heb. 6. compare the first with the fourth verse Let us go on to perfection and then presently he treateth of Apostacy We cannot keep that which we have received if we do not labour to increase it They that row against the stream had need ply the oar lest the force of the waters carry them backward or as he that goeth up a sandy hill sinketh down if he do not go forward Mat. 25. He that would not improve his talent lost it So here we waste and consume what we have if we do not improve it 'T is dangerous to rest satisfied and never go further there is no stay in Religion all the Angels in Jacobs ladder were either ascending or descending continually in motion There are no stinted trees in Christs garden if they leave off to grow they prove doated or rotten trees An active nature such as mans is mvst either grow worse or better therefore we should be as careful after the increase of grace as we would be cautious of the loss of grace 3. 'T is an ill sign to be contented with a little grace He was never good that doth not desire to grow better Spiritual things do not cloy in the enjoyment He that hath once tasted the sweetness of grace hath arguments enough to make him seek further and desire more grace every degree of holiness is as desireable as the first therefore there can be no true holiness without a desire of perfect holiness God giveth us a taste to this end and purpose that we may long for a fuller draught as the clusters of Canaan brought to Israel in the wilderness made them put on for the Country They are Hypocrites and sure to be Apostates that are contented with a taste Heb. 6. 4. Because we cannot have too much grace there is no nimium in the internals of Religion you cannot have too much knowledg too much love of God too much of the fear of God In the outward part there may be too much done and then it proveth will-worship and superstition The Apostle saith 2 Pet. 1. 11. That we must give diligence that an abundant entrance may be ministred to us into the everlasting Kingdom of God and our Saviour Jesus Christ Some are afar off from the Kingdom of God as persons ignorant and touched with no care of Religion Some come near but never enter as semi-converts and men of a blameless life these cheapen but do not buy and go through with the bargain others enter but with greater difficulty are scarcely saved 1 Pet. 4. 18. saved as by fire 1 Cor. 3. 13. they make an hardshift to go to Heaven and have only grace enough to keep body and soul together as we say not a jot to spare Others enter with full sails or as 't is said they have an abundant entrance ministred to them and yet all is but little enough spiritual things cannot exceed measure But you will say 'T is said Eccles 7. 16. Be not righteous over much I answer Either 't is meant of an opinionative righteousness be not too righteous in thine own conceit or rather of an indiscreet heat or a rigid and sullen severity without any temper of wisdom and mod ration otherwise in real holiness there can never be enough 5. God hath provided for them that grow in grace a more ample reward according to our measures of grace so will our measures of glory be for they that have most grace are vessels of a larger capacity others are filled according to their size 'T is indeed
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
Lord thou hast greatly deceived this people because the false Prophets had done it in his name false doctrines make God to be the deceiver and these ill consequences drawn from the Gospel are in effect charged upon the Spirit who is the author of it Well then learn the truth as it is in Jesus Ephes 4. 21. First Make him your Teacher flesh and blood will stumble in Gods plainest wayes we cannot learn any Gospel truth of our selves but we are apt to pervert it to an ill use 2. Take the whole doctrine together for it is the truth as it is in Jesus otherwise 't is the truth as 't is in the mouth of a false Teacher half truth hath filled the world with loosness when men divide between Christs comforts and Christs graces his Priesthood and his Regality his Benefits and his Laws these partial apprehensions spoyl all 3. As to your maner of learning let it be saving and such as tends to practice 't is not enough to make Christ our Teacher by using his Word and looking for the direction of his Spirit and to make the whole counsel of God our lesson but also we must learn to a saving purpose to put off the Old man to put on the New and not to store the brain with knowledge so much as the heart with grace for to this end is the Gospel given to us not for science so much as practies to make us better rather than wiser and more knowing Another Use is Examination to put us upon tryal whether we doe not yea or no turn the Grace of God into wantonness A man may be right in Doctrine and yet the constitution of his spirit may be naught Again there may be a fond dotage on the name of Christ and yet no real respect to him therefore it behoves us to search how the Gospel works with us 1. Are you not the better for the knowledge of it if you are not the better you are the worse if you know Christ and come short of the houre of his Grace you know him in vain you make Christ and the Gospel an uselesse thing compare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain and a knowing the grace of God in truth we receive it in vain when we are nothing the better for it and we receive it in truth when we feel the sweetness and power of it upon our hearts and consciences those that know the grace in truth are the more vigilent more humble more holy they are more diligent for the grace of God hath a mighty constraint to urge us to duty 2 Cor. 5. 14 15. more humble nothing so melting as Grace Zech. 12. 10. Vnkindness after so much Grace as we have received in Christ is the great reason and cause of godly sorrow More holy nothing kindles such a rage and indignation against sin as Grace doth Ezra 9. 14 Should we again after such a deliverance c. nothing perswadeth by such powerful arguments to the practice of holyness as grace doth See Tit. 2. 11. 12 13 14. Therefore what are you the better if it worketh not thus 't is sad 2. Are you the worse sensibly for the knowledge of the Gospel First Do you grow more careless and neglectful of duties as if now there were not so much required of you The Gospel never taught you that but your own corrupt hearts 't is true the more Christ is preached the more Evangelical a man is in his duties his heart is taken off more from resting in them he doth not pitch his hopes upon the tale of number of his duties and he doth not perform them out of bondage but more clearly knowingly comfortablely as upon Gospel grounds but still he will be performing as knowing that duties can never have too much of our care and too little of our trust in the Gospel we have more help therefore in all reason we should perform more work well then to grow more lazy and less frequent in the worship of God and the use of the means of grace the more we are acquainted with Gods grace in Christ is to abuse grace which was given us to make us more chearful not more slack and negligent Secondly Less circumspect and wary in your conversations loose walking is an ill sign Christ himself taught us To enter in at the streight gate and to walk in the narrow way Mat. 7. 14. When men seek more roomth and breadth for their lusts they pervert the end of the Gospel for the Gospel onely sheweth That the greatest sin is pardonable but the least is not allowable the world is much for a shorter cut to Heaven but when you have done all you will finde that the good old long way is the neerest way home still we must make streight steps to our feet mortify lusts bridle vile affections and keep close to Rule Sin is the same that ever it was and the Law is the same and God is as Holy and as much delights in holyness as ever he did we therefore must be as strict as ever 't is but a carnal liberty to have leave to be wanton to be free to sin Nature is very apt to hear in that ear See 2 Pet. 2. 18. 19. but grace counts it no priviledge Thirdly If less humble still you are guilty a man committeth sin and findeth no remorse upon the pretence of Gods free grace in pardoning this is still the wantonness which ariseth from the abuse of the Gospel Gods children never loath themselves more then upon the remembrance of mercy Ezek. 36. 31. never melted for sin more then when the warm beams of Gods love thaw their hearts that they should sin against a pardoning God a gracious Father a good Master c. every mercy is a new stab at heart Christs look made Peter weep bitterly nothing affects them so much as grace The third point is taken from that Particle Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mentioneth their interest in God to provoke them so much the more to zeal against errours that were so scandilous to his grace Note That sense of Interest in God begets the best zeal for the truths and glory of God The point consists of two Branches 1. That Interest in God will beget a zeal for God it troubleth a good man to see any one wronged much more to see his own relation wronged most of all to see his God wronged can a man profess love to God and not espouse his quarrel freinds have all things common common love and common hatred wrong the one and the other is not well at ease so it is in the spiritual friendship between us and God Psal 69. 9. The reproaches of them that reproached thee are fallen upon me injuries done to God and Religion will as neerly affect us as those done to our persons certainly they that can be silent in the cause of God have little affection to him and
understand it disputare vis mecum mirare mecum clama O Altitudo Gods Decrees are hard meat not easily digested by carnal reason a proud creature cannot endure to hear of Gods soveraignty it awakeneth our security to hear of a distinction in the Counsels of God and that grace runneth in a narrower channel then whole Mankind do but consider amongst the Angels some are past by and others confirmed and who art thou O man that replyest Sixthly In the Election of Angels pardoning mercy is not so much glorified as in the election and calling of men then was grace shewed but not mercy none of the fallen Angels were saved but fallen man is called to grace in Christ we were all in our blood when God said Live the whole lump and mass of mankinde was fallen probably next to the free Counsels of God that was the reason the whole humane nature fell but not the whole Angelical nature but onely a part of it so that the Kinde it self needed not to be repaired their sins argued more malice because of the height of their understanding they sinned without a Tempter but the reason of reasons is the will and gracious good pleasure of God who was willing to shew pardoning mercy to us and not to them the good Angels had confirmation but we redemption we are reconciled they continued love after a breach made is more remarkable Seventhly from the sin in general by which they fell was by pride see the danger of this sin it alwayes goeth before falling the Angels lost their holiness out of a desire of greatness they would be over all and under none t is dangerous when men minde rather be great then good In Scripture we have two notable instances of the fall by pride and our restoration by humility the Angels fell by pride and aspiring and Christ restored mankinde by being humble lowly and submitting himselfe even to the death of the Cross Adam would be as God and so ruined us and Christ that was God became as man and so saved us to counterwork Sathan he layeth aside the glory of his Godhead he layeth aside the glory of his Godhead and puts on an humble garb saving as not by power but by suffering well then look upon pride as the sure forerunner of a fall Eighthly Observe the particular fact is uncertain though the general sin may be known as how this pride was discovered whether in a thought or by some bold attempt is not known it doth not so much pertain to edification and salvation to know their sin as to know our own The Scriptures direct us to look inward 't is more for our profit to keep out Sathans power then to know the circumstances of his fall let us not fall with him Peter would know Johns end but Christ rebuketh him what is that to thee follow thou me Joh. 21. 20 22. We betray our duties by our curiosity surely we should be more at home and look to our beame that we may not ascite others before the chair of censure but our selves before the tribunal of conscience Ninthly Observe that the first sin that ever was was a punishment to its selfe they kept not their first estate the sin is expressed in such a phrase as doth imply their loss duty hath its reward in its mouth as the sacks of the Patriarchs their moneys so sin its punishment never think that you shall get any thing by offending God you do but defile and debase and degrade your selves from your own excellency when you sin 't is Hell enough to turn away from God and misery enough to polute and stain an image in our soules the fall of the Angels is described to be a departure from their own happiness Secondly Consider it with Application to your selves First apply it for humiliation we left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our first estate as well as the Angels God made man upright but they sought out many inventions Eccles 7. 29. Read your own guilt and Apostacy in the sin of the Angels usually the Page is whipped to shew the Prince his fault but here the Princes and noblest part of the world are set out to us for examples that in their ruine and dreadful fall we might understand our own Do but observe the Parable they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an original estate of happinesse and holinesse and so we they fell soon so we they fell by Pride so we the Angelical fall is our glass we are a kind of Divels and Apostates from God they were driven out of Heaven so we out of Paradise they are punished with darkness and so we Secondly apply it for Caution there is a new beginning in Christ the Apostle saith Heb. 3. 14. We are made partakers of Christ if we â—old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of our confidence steadfast unto the end If we should break with God again upon this new stock there will be no more sacrifice for sin faith which is the gift of Gods grace is the beginning and root of a new life in Christ if we should forfeit this we cannot expect God will deal with us any more We are now come to the phrases that imply their punishment and that we made to be two-fold Present and Future the first part of the present punishment is paene dâ—ni their loss implyed in that clause leaving their own habitation in which their guilt is further intimated for the Apostle here maketh it to be their act but Peter in the paralel place maketh it Gods act 2 Pet. 2. 4. God spared not his Angels that sinned but cast them down to Hell without further diversion we may take up the point thus That the Apostate Angels upon their sin and fal departed from that place of happiness and glory which before they enjoyed So Rev. 12. 8. Their place was found no more in heaven and the great Dragon was cast out that old Serpent called the Divel and Sathan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him That Scripture I confess is mystical and speaketh of the overcumming of Sathan in this present world and casting him out of the Church which is there expressed by Heaven as the World by Earth For I observe in that book the Church is sometimes expressed by terms suitable to the Judâ—ical state So in Rev. 11. 2. The Church is called the Temple and the World the Court and sometimes by the Celestial state and so the Church is called Heaven and the World Earth but however there is a plain allusion to Sathans first fall from Heaven as the ground of these expressions and therefore I may use that place as a proof in this matter that you may understand the loss of the Angels give me leave to lay down these propositions 1. The place of their Innocency was Heaven round about the Throne of God where the good Angels do
there what mutual embraces and endearments passe between them So acquaint your selves with Christ aforehand Job 22 common acquaintance with them in external worship will not serve the turn Luk 13. 27. We have eaten and drunk in thy presence and heard thee in our streets and yet Christ saith I know you not there must be an holy intimacy and sweet experience of him you must know him in the spirit 4. By holy conversation both as to the matter and end of it For the great end of this day is that grace may be glorious other things are honoured in the world as power and strength and cunning and civil endowments but then eminency in grace cometh to be crowned 2. Pâ—â— 3. 12. We that look for such things what manner of persons ought we to be in all holinesse and gâ—dlinesse of conversation There are two words there used holinesse and godlynesse the one relateth to the matter of our actions that we should do things good and just and pure The other to our end and aime we must do all this as in and to the Lord making him the supream end of all that we do 5. We may press you to heavenliness in your choice where lieth your Treasure If the enjoyment of the world be your chiefest good that will be of no use to you in that day in a disdain to our choice all worldly things are burnt before our eyes but if your happiness lieth in heaven thither you are going to take full possession of it at the last day wicked men cannot murmer Gods judgements are but their own choice if the Goates be placed on the left hand and the Sheep on the right 'T is but according to their proposterous affections here in the world Prov. 3. 16. Length of dayes are in her right hand and in her left hand riches and honour Eternity is the right hand blessing Now if you despise a blessed eternity in comparison of those left hand blessing riches and honour no wonder that your own measure is recompenâ—ed into your bosomes 6. Love the breathren This is the great day when all the Saints meet together and how can we expect to meet with them with comfort if we should not love them 1 Iohn 4. 16 17. There we shall have boldness c. It will be a joyful meeting when those whom we have loved prayed for fasted with and if necessity did require relieved shall then be found in such esteem and honour 7. Mercifulness to the poor see Matth. 25. 35. 36. with 42. and 43. verses Christ hath told us aforehand what questions he will ask when he cometh have you fed have you visited have you cloathed c. 'T is good that we should be prepared of an Answer 8. Faithfulness it Gods ordinances and the matters of his house Our Lord is gone but he will come again to take an account how matters have been managed during his absence the usual period which is fixed to Ordinances is the Lords comming to judgement 1 Cor. 11. 26. Ye do shew forth the Lords death till he come And 1 Tim. 6. 14. Keept his Commandment without spot until the appearing of the Lord Iesus Christ He hath left his Ordinance in his Church as a pledge of his coming and to keep the great promise still afoot therefore above all things they should be kept pure and uncorrupt Vers 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire IN this verse is the third example fitly suited to the former the Angels had the blessings of Heaven the Israelites of the Church and Sodom of the World But the Angels upon their Apostasie lost Heaven the murmuring Israelites were shut out of Canaan and the Sodomites were together with their fruitful soil and pleasant land destroyed you see Heaven mercies and Churth mercies and World mercies are all forfeited by the Creatures ingratitude This last instance is propounded as the first part of a similitude the reddition of which is in the next verse In the words observe 1. The places or people judged Sodom and Gomorrah and the Cities round about them in like manner those two Cities are onely mentioned here as also Gen. 19. 14. because the principal in Hosea 11. 8. two others are onely mentioned Admah and Zeboim but Deut. 29. 23. all four are mentioned the whole land is brimstone salt and burning like the overthrow of Sodome and Gomorrah Admah and Zeboim which the Lord overthrew in his anger and in his wrath Now the Cities are mentioned rather then the Persons to note the utter destruction of the places together with the inhabitants for that clause the Cities about them in like manner in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for them is in the masculine gender whereas Cities the next Antecedent is in the feminine therefore some refers it to the remote Antecedent the Angels and Israelites as they were punished so Sodom and those Cities in like manner So Junius but I suppose because Cities doth not only imply the places but the inhabitants therefore the masculine gender was used by the Apostle 2. Their sin is specified giving themselves over to fornication and going after strange flesh Here are two great sins charged upon them 1. The first is giving themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is unusual and therefore diversly rendred One translation defiles themselves with fornication the vulgar â—x fornicatae as noting the strangeness and abhominablenesse of their lust but that is implyed in the next expression our translation fitly rendereth it by such a phrase as signifieth their excesse and vehement addictedness to unclean practices 2. The next fin is going after strange flesh 'T is a modest and covert expression implying their monstrous and unlawful lusts contrary to the course and institution of nature a filâ—hinesse scarse to be named from them called Sodomies the Apostle Paul expresseth it thus Rom 1. 27. Leaving the natural use of the Woman tkey bâ—â—ned in their lust â—ne tâ—wards another men with men working that which is unsceâ—ly 'T is called here strange flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other flesh as being other then what nature hath appointed or because 't is impossible that man and man in that execrable Act should make one flesh as man and woman do 3. Their judgement is set down suffering the vengeance of eternal fire Sodom we know and the Cities round about it were consumed by fire and brimstone rained down from Heaven which though a dreadful was but a temoral fire in what sense doth the Apostle call it here eternal life some to mollifie the seeming austerity of the phrase read thus were made an example of eternal fire suffering vengeance that is in that judgement which was executed upon them God would give the world a Type and Figure of Hell
here you will find them barren Clouds the Locusts tormented the dwellers on earth Rev. 9 5. they tickle the fancy for a while but when you come to dye and are serious you must return to the old truths to find rest for your souls your fancies then are like the Brooks of Teman consumed out of their place when Pharaoh was under any trouble Moses and Aaron must be sent for his Magicians could not satisfie him nor ease him 2. To make the earth fruitful do you find holiness improved by their Notions 2 Pet. 2. 19. They promise liberty when you are the servants of corruption they promise a new way of mortification but still your bondage under your lusts is increased Again in the third place false Teachers are light easily driven up and down in various motions Carried about of winds ' tit said in the Text sometimes with this opinion and sometimes with that as light clouds yeild to the motion of the winds the winds are there corrupt passions lusts and interests Eph. 4. 14. Be not tâ—ssed about with ever wind of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried round the Card and compass when the chain of truth is once broken man is at large and being taken off from his bottom left loose to strange contrary winds we see many scrupulous persons that at first made conscience of all things afterward to grow so loose as to make conscience of nothing Again they are as clouds driven with a tempest so Peter they do not yeild rain but breed Factions and Schisms and turbulent Commotions light Clouds are driven with great violence Well then Mark them that cause divâ—sions and offâ—nces Rom. 16. 17 they are not what they seem to be you will sind in the end that you get nothing by dancing after their pipe We go on with the Verse Trees whose fruit withereth twice dead pluckâ—d up bâ— the roots this is the second similitude here are four Properties of evil Trees reckoned up by way of Gradation The first is Trees whosâ— fruit withereth let us first look to the Grmatical interpâ—etation of these words and then the sense and accomodatâ—on of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar readeth â—bores Autumnales in Autum things begin to decay and Trees loose both fruit and leaves and so would some explain it like trees that loose their leaves in Harvest time and bring forth no fruit some go another way making it an allusion to a particular experiment of young plants who if they flowre at Autumne husbandmen take it for a sure sign that they will dye But simiâ—itudes are taken from things usual and known I suppose therefore the Apostle useth the word in its native and original signifâ—cation 't is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from corrupting fruits and the mean 〈…〉 g is they bring forth no fruit but what is rotten and withered and so 't is applyed to these seducers whose lives were not full of good fruits they pretend much but what fruits do you find more Holiness true Mortification Strictness Piety to God or Equity and Mercy to men nay rather all manner of bruitishness disobedience to civil powers neglect of God abuse of Gospel contempt of their Betters c. Observe Corrupt Doctrine produceth corrupt fruits Principles have an influence upon the life and conversation our Saviour directeth us to this way of scrutiny and tryal Mat. 7. 16 By their fruits you shall know them How can that be since they do easily counterfeit an holiness ' â—i said before they come in sheeps cloathing I Answer Pretences will not last loâ—g observe them narrowly and you will find the wolf breaking out I but may not a good way be promoted by men of an ill life Answ Look to the fruits of the Doctrine if it hath no influence upon strictness but be only curious and tend to foment pride malice envy sedition and turbulent practises and contempt of Superiours certainly 't is naught who ever brings you that Doctrine what ever holyness they pretend in other things on the contrary side the wisdom that is from above is full of good fruits Jâ—mes 3. 17. Mercy Justice Piety Strictness meekness c. The Lord sealeth the integrity of faithful Teachers by guiding them to holiness and by his judgements suffereth Hypocrites and Seducers to discover their filthiness and shame that they may be manifested to the Congregation Prov. 26 26. Holiness hath been the usual badge of truth and the professors of it when watched have been in no point liable to exception but in the matter of their God Pliny could find no fault with the Christians but that they worshipped one Christ whom they owned for a God and had their Hymns Antelucanos their morning meetings and Songs of praise to him one of the Notes by which the inquisitors of the Waldenses descryed them was that they were sobrii modesti vultu habitu of a sober deportment and modest garb But may not seducers put on a demure garb as Swenckfield prayed much lived soberly but his Doctrine tended to looseness destroyed the person of Christ c. I Answer as before you must consider the aim of the Doctrine which is not always to be discovered by the life of the first brâ—acher of the errour Satan may transform himself into an Angel of light to set on a design of darkness paint will in time wear away Cito ad naturam ficta reciderunt suam 2 Tim. 3. 9. They shall proceed no further for their folly shall be made manifest to all men they begin with great shews at first to gain credit and entrance but a discerning eye may find the deceit and in due time God will discover them to the Congregation Well then trye ways and persons by this Note 1. Ways men do not easily teach point blank contrary to their manners surely the Devil would not assist to bring holiness in fashion and promote Christian practice observe the fruits and evils both of their lives and Doctrines in two cases 't is a pure Note 1. When there is a fair compliance between principles and practises if neglect of God mutinous practises fraud injustice contempt of civil dignity be the very aim and design of the Doctrine and accordingly men live this is of the Devil 2. If it be so generally and in the most zealous of this way some men are of a reserved temper not disposed to gross and sensual wickedness and so can counterfeit the better and possibly so much of truth as they do retain in the midst of their errours may somewhat operate to sanctification â—â—d on the other side a true way may be prejudiced if we should look to one or two a street is not measured by the sink and channel but if it be usual and for the most part so then their principles are corrupt 3. We may not be always inticed to a course of weakness or gross wickedness if it be to a dead powerless
place may be sensible of present sins and approaching judgements two dry sticks will set a green one a fire Can you blame the children of God then if they mourn and enter their protest against the iniquity of the Times The Corinthians were not clear of the incest committed amongst them till they had mourned then the Apostle saith now ye are clear in this matter 2 Cor. 7. 11. surely they that are involved in the guilt concerned in the judgement had need mourn 2. Not zeal in publique reproof Isa 58. 1. Câ—yâ—aloud spare not c. vitium saeculi is no excuse if we spare God will not spare iâ— we hazard our bodies in bearing our testimony we save our souls we must cry out upon sin with a full throat and that again and again provided we be clear in our Principles and Ayms and do it without clamour and popular Invectives When a fire is kindled in a City we do not say coldly yonder is a great fire I pray God it do no harm in times of publique defection we are not to read taine Lectures of contemplative Divinity or fight with Ghosts and antiquated Errors but to oppose with all earnestness the growing evils of the world what ever it cost us 3. Nor yet an holy dislike and singularity standing aloof from publique corruptions as Lot in Sodom and Noah walked with God in his generations Gen. 6 9. Gods children most commonly are forced to walk in a counter motion to the times Paul when he had accused the times as evil adviseth Christians to walk circumspectly Gal. 5. 16. Worldly wisdom would draw quite another conclusion The times are bad let us do as well as we can there 's no living in the world unless we yeild a little the Oak is rent to pieces with the fury of the wind when the willow boweth and bendeth shall we alone resist such a torrent Thus would we reason but the spirit doth not loosen the reins but straighten them upon this consideration the days are evil therefore be circumspect that is be careful to keep close to rule left you be blinded and perverted by the subtleties of those that lie in wait to deceive and elsewhere shine as lights in the midst of a perverse generation Dead fishes swim with the stream there is a difference between subjection to God and compliance with men c. But now positively What is the fault there reproved I Answer 1. Foolish murmurings or such a fond and unthankful admiration of former times that we have not a good word for the present Tacitus observed it vitio malignitat is humane vettra laudantur praesentia fastidio sunt 't is a common evil men are praising past times and declaiming against the present querulous natures are never pleased neither full nor fasting past temptations are forgotten and therefore present evils â—eem worst and laziness many times occasioneth complaints Many repine against God because he hath given us our lot in such an age wherein publick contests put us upon the trouble of prayer discourse and diligent searching in the mind of God now usually to excuse other duties we fall a complaining Again private discontent may exasperate some things are not suitable to their humours and interests no wonder if Demetrius and the Copper Smiths call those evil times when the Gospel is like to get up because their craft is like to go down and they are not favoured as they do desire Again sottish carnality may be in the wind carnal men will extol the happiness of former times their great hospitality and kind neighbourhood their honest dealing and good devotion what a merry time it was and how plentifull all things were before the new Gospel came in and they had nothing but Moss and Mattens as those sots Jer. 44. 18 19. Formalists cry up the goodness of the old Religion to disparage times of reformation so the Roman Empire thrived more under false Gods then under the Christian Religion wherefore Augustine wrote his Books De civitate Dei to answer that charge Christians these times may be the worse for those that went before we may smart for their blood and Idols and hatred of the people of God judgments were then in the causes as the clouds gather before the rain falleth 2. When we pass over the good and look only upon the evil we should â—counter ballance our affictions with our mercies Shall we receive good and not evil at the hands of God Job 2. 't is railing to gather up the failings of others and not to take notice of their graces so 't is a railing against providence and an ill office to be only like flies pitching upon a sore place is there no blessing with all this bad with our temporal calamities have we not some increase of spiritual priviledges as in the wilderness they had Gods presence though they had a tedious passage of it the free use of Ordinances will countervail all publique burdens some suppose that Solomon in that Eccl. 7. 10. alludeth to the peoples murmuring in his time there was a Temple building but the Taxes were great and therefore they cryed the former tâ—mes were better then these see 1 King 12. 4. 5. When we charge our guilt upon the times man is apt to transfer his faults upon others and obliquely upon God himself The woman which thou gavest me c. and so usually the times wherein we live are such c. why God ordered them and if you were as you should be the times could not hurt you a great deal of fire falleth upon a stone and it burneth not but a dry chipp soon taketh fire men think if they be corrupt the sault is not theirs but the times 't is yours certainly 't is bad men make bad times as I shall shew anon Let me now give you a few Remedies 1. When your hearts storm look back there were inconveniences in the wilderness but a sore bondage in Egypt a good memory is an help to thankfulness for my owne case when I am brimfull I consider the times that are past when there was no peace to him that wâ—nt out or came in when private meetings were a conventicle and in publick we could only sigh not speak when May poles and carnal sports were preferred before the Sabbath when afternoon Preaching was supprest to make way for those sports when 't was a crime to go from a doaâ—ing service-Reader to hear the Preaching of the word surely they that are so ready to return into Egypt have forgotten their bondage when their cry came up to God because of the anguish of their souls our hard task-Masters the domineering Prelates and their oppressing filthy Courts are forgotten our promiscuous communions and the flat and cold repetitions of an imposed liturgy quite forgotten so the confinement of Preaching and the restraint of Doctrines these things are out of feeling and therefore out of remembrance one great defect the people of God are troubled
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
eternal life is Gods mercy not for any works and merits of ours we cannot challenge it as a debt sin and death are as work and wages but eternal life is a donative Rom. 6. 23. eternal life is not the wages of obedience as damnation is the wagesoâ— sin why wherein lyeth the difference I answer wicked men stand upon their own bottom but Christ hath obtained this priviledge for us Wicked works are ours and they are meerly evil the good that we do is impâ—rfect and Gods grace hath the main stroak so that we are rewarded rather according to what we have received then what we have done a servant is under a covenant of obed ence and â—radeth with his masters estate he doth but his duty he deserveth something we are bound to do good and forbidden to sin when we do what is forbidden we deserve punishment but when we do what is commanded we do not deserve the reward because we are bound and because we have all from Gods grace as you must pray for eternal life so must you look for eternal life if you should say give me Heaven for I deserve it natural conscience would blush at the immodesty of such a request 't is as great an absurdity when you make your own works the ground of your hope for in prayer our desires and hopes are put into language and made more explicite so that which is our plea in prayer must be the ground of our claim in point of confidence unless we mean to complement with God Well then 1. Let this encourage us to wait with hope notwithstanding infirmities as well as affictions what a good master do we serve he hath provided comforts not only against our misery but against our unworthiness not only glory as a reward but mercy as the cause of it that we may take glory out of the â—ands of mercy he looked upon us not only as liable to suffering but sinning and therefore as he hath provided life and safety for us so upon tearms of grace 2. It sheweth us how we should ascribe all to mercy from the beginning to the end of our salvation we were taken into a state of grace at first out of meer mercy 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all to be mercy'd Tit. 3. 5. Not by works of righteousness that we have done but according to his mercy he saved us he doth not barely say not for our works but not for our works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for our best works those works of righteousness which might be supposed to be foreseen as done by us so also when we are taken into a state of glory 't is still mercy we can merit no more after grace then before 2 Tim. 1. 18 The Lord grant him that he may find mercy of the Lord in that day Once more this mercy is called the mercy of our Lord Jesus Christ Thence observe That this mercy which we look for is dispensed by Jesus Christ he purchased it and he hath the managing of it in the whole oeconomy of grace he shall take of mine saith he concerning the holy Ghost and in the last day he distributeth to some judgment without mercy to others mercy they are judged upon Gospel terms Well then 1. Get an interest in Christ otherwise we cannot look for mercy in that great day 1 Iohn 2. 28. If we abide in him then shall we have boldness they that sleight Christ in the offers of the Gospel have no reason to look for benefit by him you will howl and tremble then and call upon the mountains to hide you from the wrath of him that sitteth upon the throne they that prize the mercy of Christ now they find it to be the very last mercy that planted gâ—ace in their hearts will then put the crown upon their heads here 't was their care to glorifie Christ and to honour him though with the loss of all there will Christ glorifie them in the presence of all the world 2. It maketh for the cemfort of Christs people and members our blessed hopes are founded upon the mercy of our Lord Jesus Christ and in his hands to dispence them from thence you may collect 1. The fulness of this blâ—ssedness and infinite merit purchased it an infinite mercy bestoweth it surely the building will be answerable to the foundation 't is no small thing that we may expect from infinite mercy and infinite merit would an Emperour give brass farthings do men that understand themselves give vast sums for trifles 2. The certainty of this blessedness Christ hath the managing of it he never discovered any backwardness to thy good nor inclination to thy ruine he dyed for thee before thou wert born he called thee when thou wert unworthy warned thee of dangers which thou never fearedst instead of deserved wrath shewed thee undeserved mercy interceedeth for thee when thou little thinkest of it hath been tender of thee in the whole conduct of his providence visited thee in Ordinances is mindful of thee at every turn and will he be harsh to thee at last The last Note is from that clause unto eternal life The great binefit which we have by Christ is eternal life 1. There is life all that you labour for is for life that which you prize above other things is life Skin for skin all that a man hath will he give for his life That is he will part with all things even to his very skin to save his life 2. 'T is an excellent life the life of sense which is the beasts is better then that vegetative life which is in the plants and the rational life which is in men is better then thee sensitive and the spiritual exceedeth the rational and the glorious life the spiritual Vegetative life is the vigor of the sap sensitive life is the vigor of the blood rational life is the union of the soul with the body spiritual life is the union of the soul with Christ and the life of glory exceedeth that in degree for it standeth in the immediate fruition of God 3. 'T is an happy life not subjected to the necessities of meat and drink we have then spiritual bodies 1 Cor. 15. 45. 'T is not encumbered with miseries as the present life is Gen. 47. 9 't is a life which we are never weary of in deep distresses life it self may become a burden Elijah said Take away my liâ—e 1 Kings 19. 4. but this life cannot be a burden 4. 'T is eternal life this life is but a flower that is soon withered a vapour that is soon blown over but this is for ever and ever as eternity increaseth the torment of the wicked so the blessedness of the godly Well then let this press you to keep your selves in the love of God till this happy estate come about Verse 22. And of some have compassion making a difference Verse 23. And others save with fear pulling them out of
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
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