care of truth if not in zeal for Gods glory yet out of a sense of his own interest and upon reason of state the Common-wealth being troubled by those who first began to trouble the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Doctrines put men after an itch upon new Laws and false Religions are usually turbulent partly because persons loose and erroneous would free themselves from all awe both of God and Man as 't is said of the unjust Judge that he feared neither God nor Man Luk. 18. So with those men error taketh off the dread of God and sedition the dread of the Magistrate that so they may more freely defile the flesh God hath two Deputies to keep a sinner under awe Conscience and the Magistrate now false doctrine benummeth conscience and then that all Authority may be laid aside the rights of the Magistrate are invaded that as conscience may not stand in the way of their lust so not the Magistrate in the way of their sin that there were anciently such libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20 21 22 23 vain man would fain be free and yoaklesse neither would he have his heart subject to God nor his actions to mans censure partly because all errors are rooted in obstinacy and that will bewray its selfe not onely in Divine and Spiritual but in Civil things see 2 Pet. 2. 10. But chiefly them that walk after the flesh in the lust of uncleannesse Presumptious are they and selfe willed they are not afraid to speak evil of dignities Usually errours sear the conscience and give the sinner a front and boldnesse so that God is not onely dishonoured but civil societies disturbed as Nazianzen observeth of the Arians they began in blasphemous language against Christ but end in tumultuous carriage against the peace of the Common-wealth for saith he how shall we hope that they will spare men that would not spare God Often it falleth out that they that please not God are also contrary to all men 1 Thes 2. 15. Tully an Heathen observeth the same â—ietate adversus Deos sublatâ fides etiam sociâ—tas humani generis c. Partly because opposition to Magistracy is a kind of indirect blow and aim at God and that either as 't is his ordinance Rom 13. or a kind of resemblance of his glory I have said you are Gods Psal 84. 6. So that 't is a contempt of God in his image and picture look as under the Law God forbade men cruelty to the beasts as not to destroy the Dam from the Young loseth the Kid in the Mothers milk c. but such kind of Prohibitions might be as a fence and raile about the life of man so respect to Magistracy is a kind of fence about his own Dignity and divine Glory Magistrates being representative Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore through their sides they strike at God himselfe Partly because the end of Magistracy is to suppresse evil Rom. 13. 5. an indesinite speech is equivolent to an universal in a matter of necessary duty and the universal particle is expressed elsewhere Prov. 20. 8. A King that sitteth upon the Throne of judgement scattereth away all evil with his eyes all evil that falleth under his cognisance whether it be of a Civil or Spiritual concernment we must not limit and distinguish where the word doth not I know there be some that do defulcate and cut off a great part of that duty which belongeth to the Magistrate confining his care onely to things of a civil concernment but preposterously truths according to godlinesse belonging also to his inspection upon which ground we are bound to pray for them that they may come to the knowledge of the truth 2 Tim. 2. 2. and under them we may lead a quiet life in all godlinesse and honesty where it is plainly implyed that the converted Magistrate is to look to the countenance and maintenance of godlinesse as well as honesty Well then sensual Hereticks being doubly obnoxious as sensual as venting errors no wonder that they rise up in defiance of Gods Ordinance It sheweth us the evil of inordinate lustings we may learn hence whence they proceed and whither they tend they proceed from the pride and obstinacy of error Men dream and are then licentious and it tendeth to the casting off of all duty to God and Man nip this disposition in the bud 't is in all our natures man is born like the wild asses colt Job 11. 12. not onely for rudeness of understanding but untamedness of affection we love to break through all bonds and restraints as if none were Lord over us Psal 12. 3. It informeth us what will be the issue when libertism aboundeth even an utter confusion See Socrates Schâ—last lib. 5. Eccle. 4. 11. in proem Non nunquam tumultus Ecclesiarum antegressâ— reipublicae autem confusiones consecuta sunt The ruine of the Weale publike is brought on by pestilent and evil doctrines So our Divines at the Synod of Dort Cavendum est ne qui magistratu conniverâ—e res novas in Ecclesia meliantur eodem etiam repugnante idem in republica effiâ—iunt Tully in his Book De legibus saith That the glory of Greece presently declined when the people were given malis studiis malisque doctrinis to evil manners and evil opinions let us lay these things to heart I do not love to enveigh against the times and to endulge the petulancy of a mistaken zeal but the Kings danger made Croesus dumb son to speak It may take off the prejudice that is often cast upon Religion and the true ways of God 't is not truth that troubleth Israel but error 1 Kings 18. 18. I have not troubled Israel but thou and thy fathers house in that ye have forsaken the Commandements of the Lord 'ts an old slander that strict Religion is no friend to Common-wealths as soon as Christianity began to fly abroad in the world it was objected against her as if it were prejudicial to civil power and greatness thereby to defeat her of the patronage of Princes and to hinder them from becomming nursing fathers Isa 49. 25. Magistracy being that power which is left able to suppresse or advance Religion the Divel striveth all that he can to incense it against her there is a natural and wakeful jealousie in Princes over their Dignities and Prerogatives and therefore the enemies of the Church have ever sought occasion to represent the people of God as enemies to their just power So Christ was accused Luk. 23. 2. and Paul Act. 24. 5. But altogether without cause 't is true if Religion be not kindly received it bringeth a judgement there where 't is tendered as the Ark where it was irreverently handled brought a plague upon the Bethshemites 1 Sam. 6. 19 but yet a blessing upon the house of Obed Edom so Religion wher it is worthily
ready to crush it and Libertines who like worms bred within the body sought to devour the entrails and eat out the very bowels of it the first Ring-leader was Simon Magus and there followed Menander Saturninus Basilides Carpocrates Cerinthus Ebion Cerdo Marcion Tatianus Valentinus and many others who being once turned aside from the truth and the fellowship of the faithfull lost all awe of God and were given up to a sottish judgment to believe all kinde of fables and fancies The monsters of Africa came from the unnatural commixtures of the beasts running wild in the desarts so when men had once broken through the hedg mingling their own fancies with the Word of God by an unnatural production they brought forth such monstrous and absurd Opinions In succeeding ages the devil hath often plaid over the old game sometimes oppressing the Church by the tyranny of pseudo-christians as many Martyrs being made by Antichristian as Pagan persecutions Revel 14. 13. at other times corrupting the trueth by error or rendring it suspitious by the divisions about it heresies revolve as fashions and in the course of a few years antiquated errors revive again and that by their means who did not so much as know them by name When God first called his people out of Babylon by Luthers reformation and the Christian religion began to be restored to its pristine purity there was not only a Roman party to persecute but a fanatical party to perplex the estate of reformation and retard the course of the Gospel as histories do abundantly declare especially Sleidan in his Commentaries What hath been our late experience we all know and have cause to bewail assoon as wee were freed from our hard task-masters and a door of hope began to be opened to us â— swarm of libertines have arisen among us and do every day increase in number power and malice and under various forms oppugn the unquestionable interests of Iesus Christ to the great scandal of reformation and the sadning of the hearts of the godly We seem to be ripe for a judgment but from what corner the storm shall blow we cannot tell some fear a return of Popery and that a second deluge of Antichristianisme shall overwhelm the Western Churches the Papists I confess are dangerous but the great and next fear I think to be from libertines and a yokeless generation of men who are most reproachful to religion and most troublesom The spirit and drift of this Epistle is carried out mainly against this fanatical and libertine party and therefore I suppose it to be a mistake in Dr Willet Mr Perkins and others when they would turn the edg of it against the Papists I confess they had a temptation that way these being the only Heretical party with whom the Church of God was then in suit and symbolizing in many things with those of the other extream as usually darknesse and darknesse doth better agree than light and darknesse but certainly the party described here are not a domineering faction that carry things by power and greatnesse and height of natural abilities as the Papists do but a creeping party such as by sordid and clancular waies seek to undermine the truth a kinde of mean and loose sort of people that vented monstrous and grosse conceits chiefly out of envy against those that excelled in gifts and place and if our modern Ranters Familists Quakers be not here described in their lively colours as if the Apostle had lived to heare their blasphemous expressions and that contempt which they cast upon the Officers of the Church I confesse then I understand nothing of the whole Epistle If the Judicious Reader let alone the larger discussion of the observations and go but over the explications of each verse hee will soon finde my observation true What I have done through grace to the clearer understanding of the Apostles scope and the larger explanation of the common places here offered I shall not mention but leave to the Readers judgment some will blame mee for being too large and others in many places for being too short I shall only let the first sort know that in the larger explications of points of doctrine I have rather satisfied the desires of others than followed my own judgment who when these things were first delivered which was long since in the way of short notes were willing to hear the points more largely debated and so I went over them again in a Sermon-fashion if any blame mee for being too short let them know that therein I have more satisfied my self as keeping to the Laws of an expository exercise I confess I am so conscious to the many imperfections of this work that the Reader had never been troubled with it had it not been extorted from mee by such importunity as I could not withstand especially did I judg the publication needless the Elaborate commentary of my Reverend Brother Mr William Jenkyns being already printed but when I saw that wee went different waies in prosecuting the same truth that objection ceased seasonable things must be often urged and the variety of method maketh the repetition gratefull I observe Gods providence in it when divers men fall upon the same work that in the mouth of two or three witnesses every truth might be established Beza I remember perswadeth Olevian to print his Meditations on the Galatians though many excellent Writers had but lately and diligently explained that Epistle Dr King Dr Abbot and Dr Benefield all wrote upon Jonah and with approbation near about the same time As much as my occasions would permit me I consulted with my Reverend Brothers Book and when I found any point at large discussed by him I either omitted it or mentioned it very briefly so that his Labors will be necessary to supply the weaknesses of mine This work hath been long in the Press and no wonder the Authour lying under such an oppression of Business it being carried on by snatches and spare hours many faults have been occasioned whether by the obscurity of the Copy or the negligence of the Printer I will not now determine surely I have had to do with those that learned how to make a pitcher in a tubb or else they would never have so pitifully mangled the Greek and Latine sentences that in some places they are scarce intelligible I have added the Errata in the end which must be consulted with or else the Reader will hardly finde sense and in some places not true doctrine the Tables I have collected with some diligence the one of Scriptures which are either vindicated or largely illustrated in this Commentary the other of the principal matters especially the common places here discussed if by all thou findest any help in the way of thy heavenly Calling bless God and forget not to put up one prayer for The meanest of the Lords Servants THO. MANTON AN EXPOSITION WITH NOTES On the EPISTLE of JUDE VERSE 1. Jude the Servant of Jesus
are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
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-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
prudence but not of his understanding so that he knowingly sinneth so wicked men imprison the truth in unrighteousness and then God giveth them up to the sway of their own lusts and passions there is more of malice in sins against light you laugh at Christ before his face out-dare Heaven and Conscience will he force the Queen before my face c. 3. Sinning with the light When malice sets wit a work as it doth in the Divels against God and the Church 't is Sathanical to be wise to do evil to make no other use of our parts then to plot wickednesse pervert the truth and undermine religion Jer. 4. 22. They are wise to do evil but to do good they have no knowledge when you make religion yeild to policy or bend policy to ruine religion then your wisedome hath undone you Isa 48. 4. Malice against God and goodnesse This is Sathans direct sin when men will not onely be wicked themselves but adversaries and malicious opposers of all that is good This is not onely to be sinnâ—rs but Sathans Acts 13. 10. O thou Child of the Devil and Enemy of all goodnesse Cain that hated his Brother because his works were righteous was the Divels Patriarch 5. A sottish obstinacy and wilfulnesse When will and humour is lifted up against conviction Jer. 2. 25. Ier. 44. 18. they will not because they will not foolish wilfulness meeteth with penal hardness he that will wink shall not seethe Sun shine it never so brightly such men do but lay Sathans chains on their own will and understanding 6. A senseless security notwithstanding the growth and increase of sin when men lose all feeling and restraint and grow more wicked but less tender Eph. 4. 19. and so men sin freely foully wax worse and worse and adde new lincks to the chains of darkness Sixthly There is little reason that we should adore him whom God holdeth in chains of darkness that we should exalt him whom the Lord hath cast downe and make a God of him who hath made himselfe a Divel All sins do as it were set the Crown upon Sathans head these especially 1. False Worship Sathan is the Head of Idolaters if the sacrifice were offered in an unbecomming manner God saith it was a sacrifice offered unto Divels Levit. 17. 7. In all false worships the Divel is served either directly or obliquely either by consequence or in the intention of the worshippers thence those expressions Table of Divels 1 Cor. 10. 21. they sacrificed to Divels and not to God Deut. 32. 17. You gratifie Satan if you be not right in worship those among Christians that worshipped towards an Idol of Gold and Silver are said to worship Divels Rev. 9. 20. Sathan is saith Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Images and a Patron of false worship 2. Worldly conversation he is called the God of this World 2 Cor. 2. 4. sensual covetous proud men are Sathans Votaries at his beck and pleasure and will you be one of the number when Christ came to dissolve Sathans works Iohn 3. 8. will you uphold them 3. Bâ—se fear of wicked men you do but fear the Divel in them Rev. 2. 10. Fear not behold the Divel shall cast some of you into prison He that will deny the truth for fear of men preferreth the Divel before God 4. Being of the faction of the wicked there is a corrupt party in the world over whom Sathan usurpeth Empire and Domination Rulers of the darkness of this World Eph. 6. 14. Col. 1. 13. cry not up a confederacy with these take heed how your soule entreth into that secret I confess 't is ingeniousness a matter of Christian skill and art to find out the snare that we may escape it Generally they are the Antichristian dark part of the world such as are led with a blind zeale and rage to oppose the interest of righteousnesse such as oppose the Gospel with rage and lyes Iohn 8. 44. Ye are of your father the Divel and his lâ—sts will ye do Many that deny Sathan yet may be of his Faction and Party We are now come to the second part of the punishment of paines taken from the other inconvenience of a prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under darkness in allusion to Malefactors who are cast into Dungeons where besides the load of Irons the very darkness of the place concurreth to their misery light is pleasant as giving us the sight of what is grateful in the world of which when we are deprived the mind like a Mill falleth and worketh upon its selfe Peter saith in chains of darknesse as implying that God did bind them fast with their darknesse and horror as with a chain but our Apostle here seemeth to make them two distinct parts of their torment as certainly it is a more full description of it Well then the proposition will be That the Apostate Angels are kept under darkness Darkness in Scripture representeth three things first Ignorance secondly Sin thirdly misery as light the contrary quality implyeth Knowledge Holiness and Happiness because light discovereth all things 'T is put for knowledge because of all bodily qualities 't is most pure and unmixed therefore 't is put for holiness because 't is wonderfully pleasing and delightful to sense therefore 't is put for glory so contrarywise darkness which is nothing else but the absence and privation of light signifieth ignorance Rom. 2. 19. Sin 1 Pet. 2. 9 Misery Psal 107. 11. Now all these three make way for one another Ignorance for Sin and Sin for Misery the understanding being the great Wheel of the Soule if it be not right nothing can be right Matth. 6. 22. ignorance maketh us stumble upon sin and by sin we fall into the pit of everlasting darknesse If you ask what kind of Darkness is intended here I answer though all may be implyed yet chiefly the darkness of misery is here intended they being cast down from the light and glory of the highest Heavens into dark and obscure babitations where they want the sight of God and the light of his countenance as when the Sun is gone there is nothing but darknesse in the world so being banished out of the presence of God they are fitly said to be held under darkness for as the Sun is to the corporeal world so is God to the world of Spirits Psal 4. 6. now their Sun is Eclipsed and by the interposition of the dark cloud of their sin and obstinacy they cannot have the least comfortable glimpse and fruition of God to which also may be added the horrible apprehension of their loss and that terrour and discomfort that lyeth upon them for they have onely so much light left as serveth to encrease their torment I confesse 't is disputed by Divines whether the Devils can grieve for the losse of the light of Gods countenance or the want of the beatifical vision and the ground of doubting is because there
1. The Magistrate should use no compulsion before care had for better information and resolution of the doubting Conscience otherwise the practice were fell cruel like that of false Religions that brook no contradiction consc ences scrapâ—lous must not be too hardly dealt with all to answer arguments by a Prison or the Fires is a Popish Topick and to supply in rage what wanteth in strength of reason and clearnesse of light is but a butcherly violence punishment and compulsion should not be hastned as long as there appeareth a desire to be informed with meek endeavours after satisfaction The Apostle Paul is for two Almonitions bâ—fore Church censure Titus 2. 10. And the cenâ—ure of the Magistrate should noâ— pâ—ecede that of the Church 2 In things indisferent Christian toleration and forbearance take places all men never were nor ever will be in this world of one and the same opinion no more then of the same feature and complexion There is a due latitude of allowable differences wherein the strong should bear with the weak ` Rom. 15. 1. Eph. 4. 2. Gal. 6 1. There are some lesser mistakes of Conscience and infirmities incident to all men namely such as are consistent with Faith the main and fundamental truths and principles of salvation and charity as not tending to foment Faction in the Church or Sedition in the Common-wealth but if either of these limits be transgressed circumstances may make these lesser things intolerable as Paul withstood Peter to the face though otherwise he did not count the matter great Gal. 2. 11. yet when it was urged to the scandal of the Churches he thought it worthy of a Contest and here it belongâ—th to Christian Princes as to defend truth so to see that Peace be not violated for Rites and Ceremonies and lesser differences that lie far from the heart of Religion I am perswaded that want of condescention to brethren hath brought all this confusion upon us c. 3. A grosse error kept secret cometh not under the Magistrates cognisance but the diffusiâ—n and dissemination of errors he must take notice of as when men infect others and openly blaspheam Christian Doctrine he beareth not the sword in vain The minde and conscience as to any power under God is sui juris thoughts are free 't is a saying in the Civil Law Cogitationes poenam nemo patitur all command is exercised about such things as fall within the knowledge of him that commandeth now God onely knoweth the heart quis mihi im oâ—â—t necessitatem credenâ—i quod nolin saith Lictantius v l quod v. lim non credendi Theodosiâ—s and Valentinian in their Law concerning the Heretick give this limitation sibi tantummodo nocitura sentiat aliis obâ—utura non panda Subscriptions and Inquisitions into mens consciences we cannot but justly condemn 4. Error according to their nature and degree merit a different punishment Jude â— 9. and Esra 7. 26. 5. Blasphemy Idolatry and grosse Heresie are to be put into the same rank with grosse vicious actions and supposed if entertained after the receiving of the truth to be done against light and conscience Paul saith of the Heretick that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after due admonitions Tiâ—â—s 3. 11. Therefore in some cases these may be punished with death as Baals Prophets were slain 1 Kings 18. 40. Eâ— 21 20. Lev. 24 16. But of the whole Question elsewhere Again I observe from the same clause That 't is a sin to despise Dominions For 't is here charged upon these Seducers 'T is a sin because 't is against the injunctions of the world Rom. 13. 1. Titus 3. 1. We are apt to forget our civil duties or to count them Arbitrary as if the same Authority had not established the second Table as well as the first and 't is a sin because Magistracy is Gods Ordinance the general instructiâ—n of it is of God though the p rticular constitution of it be of man Compare Rom. 13. 1 with 1 Pet. 2 13 Government it self is of God but this or that special maner or form oâ— government is not determin'd bâ— God which is the difference between Civil and Ecclesi stical Government for there the particular form is specified as well as the thing it self appointed Again 't is a sin because dominion preserveth human Sâ—cieties so that we should trespasse against the common good and publike order if we should despâ—se this help yea against the Law of our own Natures man being by nature a sociable creature Well then let us obey every Ordinance of man for the Lords sake The publike welfare is concerned in our obedience as also the honour of Religion both which should be very dear to one that feareth God the publike wellfare better bare many inconveniencies then embroyl the Country in War and Blood We are bidden be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the froward 1 Pet. 2. 18. And the honour of Religion God will have the world know that Christianity is a friend to civil policy see 1 Pet. 2. 15. Matth. 7. 27. We learn hence too that they are but libertines that think that Religion freeth them from the subjection which they owe to God or man it doth not exempt us from our duty but enable us to perform it may take such a liberty in civil things that they begin to grow contempâ—uous even in divine and so cast off Gods yoak as well as the Magistrates The last expression is that speak evil of Dignities or of Glories by which probably Church-Officers are intended such being spoken against in that age John Ep. 3. 10. and expressed by the word Glories a term given both to the Apostles and other Officers of the Church Note There is a respect due to persons invested with Church power This is established by Gods Ordinance and therefore should not be set at naught neither should the persons invested with it be evil spoken of that obedience is required to them see Heb. 13. 17. and respect and honour see 1 Thess 12. 13. 1 Tim. 5 17. that they should not be lightly evil spoken of 1 Tim. 5. 19. though for their persons and outward estate they are mean and despâ—cable yet they are called to an high employment and have the promise of a great pow r and presence with them Matth. 16. 19. John 20. 23. Their regular proceedings are ratified in the Court of Heaven we are fallen into an age wherein no persons are more contemptible then Ministers nothing lesse valued then Church-Authority 't is become the eye-soar of the times not to speak of those barking Shimâ—is the Quakers and their â—oul mouthed language taught them by the Father of lyes surely others have not such a reverence of Gods Ordinance as they should have Vers 9. Yet Michael the Arch-Angel when contending with the Divel he disputes about the body of Moses durst not bring against them a railing accusation but said the Lord rebuke thee THe
more pure and holy then others Isai 65. 5. Stand by thy self come not near me for I am holyer then thou Gracious singularity is many times envyed and hated but certainly peevish singularity draweth a just scorn upon its self and it setteth you against others men seldom separate but their hearts are much estranged from those from whom they separate for Religious ties being once broken are hardly made up again civil ruptures are not carryed on with such vehemency and are sooner closed again but Religion being the highest bond and ligament when 't is once violated the breach is the more irreconcileable Thus you see the evils of Schism or separation but because this is many times perversely charged we must look a little more into the nature of it the Spouse had her Vail rent and Gods own people have been burdened with the imputation of Schism and Faction it will concern us to state what separaâ—ion is sinful In general such as dissolveth that union and love which should be among Christians or an unnecessary unjust or rash departure from fellowship and communion with one another in the Ordinances of Christ. This separation 1. Supposeth that there was Once an union we cannot be said to separate from the world of infidels as Pagans Turks Jews with whom we were never vnited as water when the Ice is dissolved cannot be said to be separated in the sense we now take it from bodies Heterogeneal as stars wood c. because never united with them but by accident agregation there is but not properly a separation separation is a dissolution of union as when one Church separateth from another who are united in the same body as parts of the Church universal or one or more persons from the same particular Congregation of which they are members I only add to this proposition That this union is to be understood not only of what it is de facto but what ought to be de jure thus persons that ought to join themselves but out of schismatical principles do not nor never did join themselves to the Churches of Christ may be guilty of this sinful separation because there is an union required 2 The fault and crime of the Schism is not always in those that do actually separate and withdraw but in those that cause it a man threatneth death to his wife hereupon she separateth not she but he maketh the separation Rome obstinately continuing her corruptions and threatning death to those that warn her the cause of separation is in Rome not in us strings in tune must not be brought down to strings out of tune but the other set up to them Go not thou to them saith God to the Prophet but let them return to thee 3. Though thâ—se that separate be the fewer yet that nothing varyeth the case Noah and eight persons went into the Ark and left the world in infidelity Lot got out of Sodom with one family Elijah was left alone to contest with Baals Priests not the greater but the better part is to be regarded Jacobs family was fewer then the Cananites and Israel less then the rest of the world Gods witnesses at the first may be but a very handful 4. A separation from corruptions and a separation from those that are corrupt are two distinct things a separation from corruptions is always injoyned but not always from those that are corrupted those Scriptures Isa 52. 11. and 2 Cor. 6. 17. speak of a fellowship with men in evil works but now a separation from men that are corrupt is sometimes lawful Rev. 18. 4. Come out of her my people c. and Jer. 51. 9. She would not be healed c. we may separate from such as separate from Christ and continue obstinate in their corruptions and sometimes 't is not lawful as when a Church is is reforming and purging out these corruptions or they are not of such moment as that such a desparate remedy should be used a limb is not to be cut off as soon as it akerh but when 't is rotten and likely to endanger the whole body when evils are incurable deadly and contagious and we can no longer maintain communion without sin at first 't is good to try all things 5. There are several sorts of separation as these distinctions will manifest Separation is either 1. Partial 2 Total 1. Negative 2. Positive 1. Vniversal 2. Particular For the first distinction there is a partial separation when we withdraw from the communion of the Church in some Ordinances and not in other as in the Supper but not in praving and hearing of the word The second distinction beareth thus There is a negative separation as when men do not hold communion with some Church but yet do not joyn elsewhere but continue waiting for the amendment of that Church Positive separation is when they embody in another Church way setting up Altar against Altar and threshold against threshold The third distinction is to be understood thus 1. There is a particular separation whereby men renounce communion with the Churches of such a kind and constitution catholick or universal separation by which men disclaim all Churches extant in the world as seekers and many loose and vagrant persons that are as yet to chuse Religion or look for new messengers from Heaven to resolve the questions that are now on foot Now the more unjust the ground is the more aggravated is the sin by the degrees of it if our separation be total and positive and to deny all Churches of what constitution soever argueth an high degree of pride and Schism 6. Faulty separation is that which is rash sinful and unjust rash without any realâ—cause meerly for our better accommodation or when we require that of the Church which the Scripture doth not require unjust without any sufficient cause occasioning so many scandals and contentions for a trifle and aggravating every discontent and dissatisfaction to the highest sinful I call it when the grounds are as carnal as the practice as revenge personal discontent as many in the primitive times went over to the Sectâ— in stomach and discontent so Tertullian is reported by some to do to the Montanists Or else corrupt aims to be in the head of a train or troop Acts 20. 28. 't is easie to abuse the innocent credulity of the people and therefore some wicked spirits make it their work to draw Disciples after them Or it may be carnal fear of the severity of discipline or the censures of the Church or out of love of gain 2 Tim. 4. 10. or affectation of novelty or an higher way than ordinary Christians or out of faction in Corinth some of Paul some of Apollos some of Cephas 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three 1. Intolerable persecution 2. Damnable Heresie 3. Gross Idolatry 1. Intolerable persecution when we are thrust out Christ biddeth us flee into another City 2. Damnable Heresie we cannot
17 18 19. Well then this life is never exempted from care either to get grace or to keep it we need to be watchful and diligent to the very last man is a changeable creature and Sathan is restless either he continueth the old suite or altereth the course of temptations 't is his subtilety in that he doth not always play the same game a man may stand one brunt and fail in another Joab turned after Adonijah though not after Absolon 1 Kings 2. 28. every new condition bringeth new snares Ephraim is a cake not turned Hosea 7. 8. A man may be well baked of one side and yet quite dough of another the children of God prosperous differ from the children of God afflicted Phil. 4. 12. we had need to learn how to walk up hill and down hill that we may keep with God upon all grounds again corruptions may be disguised a man may withstand open enemies and yet fail by the insinuations of those that have a shew of goodness the young Prophet withstood the King stoutly but yet was perverted by the insinuations of the old Prophet 1 Kings 13. 4. with nineteenth verse Meletius a Sufferer under Pagans but went over to the Arrians Again where there seemeth to be least danger there is most cause of fear Lot that was chast in Sodom miscarried in the mountains where there were none but his own family Conscience that is now tender may be strangely deaded and layed by for a time Who would have thought that he whose heart smote him for cutting off the lap of Sauls garment should afterward fall into uncleanness and blood and lye asleep in it for a long time Confidence is sure to be dismounted Peter is a sad instance he told his Master if all men deny thee yet not I and he meant as he spoke he ventureth on a band of men with a rusty blade followeth Christ into the high Priests Hall who more secure than Peter but all this confidence failed though it met but with a weak tryal the soft words of a Damsels question such feathers are we when the bâ—ast of a temptation is let loose upon us Upon all these considerations now let us make it our care to keep what graces we have gotten which will never be done without watchfulness and diligence to quicken you further to it 1. Unless you keep it all is in vain if so be it be in vain Gal. 3. 4. 't is in vain as to the final reward 't is not in vain as to the increase of punishment you will lose all your cost you have been at for Christ Ezek 18. 24. John 2. â—p 8. your watchings strivings prayings sufferings come to nothing the Nazarite was to begin all anew if the dayes of his separation were defiled Numb 6. 12. nay 't is not in vain as to punishment 2 Pet. 2. 20. 21 22. 2. To lose any degrees of grace is a great loss 't is the most precious gift 2 Pet. 1. 1. conduceth to the highest ends eternal happiness fitteth us for communion with God all the world cannot repair this loss or purchase a supply for us we are to be accountable for degrees as well as for the grace it self they that had five talents reckoned for five a Factor that giveth an account only for a part of the estate received is not accounted faithful we may not be intrusted with so much again a man that hath faln may recover his peace and joy but in a lower degree a Prodigal that hath once broken is not trusted with a like stock again a man after a great disease may never come to the same degree and pitch of health so Christians may not recover that largeness of Spirit after their foul falls and fulness of inward strength and comfort 3. Those that have made profession of Love to God and yet afterwards break with him bring an ill report upon the Lord as if he were an ill Master I am perswaded that the Divel in policy lets many men alone for a while to make a strict profession and seem to be full of zeal and holiness that they may afterwards do Religion a mischief whilest they act for God though they do some things excellently Sathan never troubleth them he is at truce with them till they have gotten a name for the profession of Godliness and strictness of conversation and when once they have gotten a name their fall will be more scandalous more ignominious to themselves and disgraceful to Religion verily this is a common experience we see many forward hot and carried out with great impulsions of zeal and all this while Sathan lets them alone he knoweth how mutable men are and how soon they begin to tire in the ways of God therefore lets them alone till they have run themselves out of breath that afterward by a more notable defection they may shame themselves and harden others If Judas will be a Disciple he lets him alone if Simon Magus will be baptized and Nicholas bear Office in the Church he lets them alone he knoweth the best are mutable that many take up their Religion out of interest that men are soon weary of their own scrupulousness and rigid observances that they first make Conscience of all things and then of nothing and therefore he lets them go on without any notable defect or failing to fly some youthful lusts to renounce some interests till they have gotten credit enough to discredit Religion see 2 Tim. 2. 18. Oh Christians if you are not moved with respect to God yet for your own cause after a blaze will you go one in a stench an house begun and not finished is an habitation for screech Owls but on the contrary what an honour is it to hold out to the last to be like MNason an old Disciple 4. The worst is past we have but a few years service more and we shall be happy for ever Your salvation is neerer then it was when you first beleeved Rom. 13. 11. a little more and you will land safe at the expected Haven if we have a rough passage 't is a short one What will you not watch with me one hour saith Christ to his Apostles the longest life is no more in comparison of eternity Enoch lived longer then most men do he lived 365. years Gen. 5. 22. but all that while he walked with God and is it so tedious to us co tell ouer a few summers and winters before we come to Heaven The next Point is more particular and express That of all graces Love needeth keeping Why 1. Because of all graces 't is most decaying Mat. 24. 12. Rev. 2. 4. Flame is soon spent graces that act most strongly require most influence as being most subject to abatemenâ— we sooner loose our affections then any thing else 2. Because love is a grace that we can ill spare 'tis the spring and rise of all duties to God Man 1. To God love is the first
honoured in all ages and in all places Psal 113. 2 3. What have ye done in a tendency here unto that prosperity may praise God do you labour to promote the knowledgâ— of Christ and the succession of Churches all the ways that you can zeal in your place is a good argument that you are well affected in this kind as a Master of a family hast thou taken care to keep Religion alive among thy children when thou art dead and gone Gen. 18. 19. as a Merchant hast thou promoted Religion with thy Traffique Deut. 33. 18 19. as a Magistrate doest thou take care to secure the interest of Christ to posterity that the succession of Churches may not be cut off Ministers have you been witnesses for God to the present age and behaved your selves as Trustees for the next Age Have you taken care that God may be honoured then that we do not transmit prejudices against the ways of God and corruptions in Doctrine and worship to posterity Oh where is this affection this wishing To him be glory now and ever The last thing in this Inscription is the Particle Amen which is signaculum fidei votum desiderii nostri it signifieth an hearty consent to Gods promise and a steady belief that it will continue to all generations this word is often put at the end of Prayers and Doxologies in Scripture see Rev. 5. 13 14. Rom. 16. 27. Phil. 4. 20. c. and sometimes 't is doubled for the greater vehemency Psal 51. 13. Ps 72. 19. Psal 89. 52. and it seemeth by that passage oft he Apostle that antiently it was audibly pronounced by the people in publick Assemblies at the conclusion of prayers 1 Cor. 14. 16. and since that Hierom telleth us that Amen ecclesiae instar tâ—niâ—ruâ—reboabat that the Amen was so heartily sounded out by the Church that it seemed like a crack of thunder Certainly 't is good to conclude holy exercises with some vigor and warmth natural motion is swifter in the end and close so should our spiritual affctions be more vehement as we draw to a conclusion and when the Prayer is done put out the efficacy of our faith and holy desires in a strong Amen that it may be to you according to the requests of your hearts and you may come away from the Throne of grace as those that have had some feeling of Gods love in your Consciences and are perswaded that he will accept you and do you good in Jesus Christ Again observe There should be an Amen to our praises as well as to our prayers that we may express our zeal and affection to Gods glory as well as to our own profit many with the Leapers will say Amen to Jesus Master have mercy on us but we are not as ready to say Amen to this to whom be glory c. our Hallelujahs should sound as loud as our Supplications and we should as heartily consent to Gods praises as to our own requests Lastly In desiring the glory of God to all ages we should express both our faith and love faith in determining that it shall be and love in desiring that it may be so with all our hearts both are implyed to the word Amen it will be so what ever changes happen in the world God will be glorious the Scene is often shifted and furnished with new Actors but still God hath those that praise him and will have to all eternity Well then let your faith subscribe and put it to its seal to the glory of God in Christ and let earnest love interpose Lord let it be so yea Lord let it be so heartily desire it and with the whole strength of your souls set to your seals without fear 't is a request that cannot miscarry and follow it with your hearty acclamations the world shall continue no longer when God shall have no more glory by it here you may be sure you pray according to Gods Will and therefore may take it for granted only follow it earnestly say Lord what ever become of us and our matters yet let thy Name be glorified Amen Lord let it be even so Now Blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen Psal 72. 19. FINIS An Alphabetical Table A ABuse of the Gospel p. 206 207 208 209. see Grace Adultery how displeasing to God 327 328 329 330. How defiling to man 345 346. Ambition breedeth faction 405. engageth men against Magistracy and Ministry 405 406 Angels the bad their sin 275 276 277 278 279 280. Uses of it 280 281 282 283 284. Their punishment of loss 284 285 286 287 288. Uses of it 288 289 290 291 292. of Sense 292 293 294 295. Uses of it 296 297 298 299 Their punishment further amplified by darkness 299 300 301 302. Uses of it 303 304 305. Their punishment will be greater at the day of Judgment 306 307 308 Angels the good how ready they are to defend a good cause 363 364 365. Their Ministry about the Saints 365 366 367 368 369 370. Uses of it 370 371 372. There is an Order among the Angels 372 373. Their holiness 380 381 382. The Uses of it 382 383 384 Apostacy dangerous 421 422. Apostles their Office and Priviledges 484. Application how many degrees of it there are beneath assurance 533. Assurance whether Gods children always have it 16 17 18 19. How far necessary to our hope and comfort 532 533. B IN what respect a wicked man is as a Beast 388 589. Spiritual Blessings the best blessings 68 69. C EFfectual Calling the nature and uses of it 9 10 11 12 13 14. An evidence of our Election 15 16. How it may be known 18 19 20. Notes of it 20 21 22 23 24 25 26. Carnal men ill skilled in consequences 207 208 Church admissions into it should not be too easie 170 171. The respect due to Church Officers 339 340 355 356. Christ eternal life is of his bestowing 535. Comforts thence 536. Christ will be glorious at the day of Judgement 553. He is a Saviour and how 227 228. His threefold Office 229 230. His God-head proved 221 222 223 230 231 232 233. How he may be denied both in Opinion and Practice 234 235 236 237 238 240. He is Lord and Master 224. Lord and Jesus 224 225 226. Civility distinct from holiness 40 41 42. Communion with God is the ready way to know his mind 436. Communion with God is the ready way to know his mind 436. Conference an help to perseverance 506. Covetousness the root of Sect-making 404. 'T is a violent head-strong lust 404 405. D DReams of Carnal men especially Opinionists 341 342 343 344. E ERror disposeth to uncleaness and impurity of life 344 345. 417 418 419. Maketh men unruly and anti Magistratical 346 347 348 349 350. Erroneous persons usually sensual 397. Errors end in shame 426 427. Erroneous persons and Libertines are
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
worship to our selves 3. Take heed of letting love degenerate into compliance there is the Bond of the Spirit and there is an unequal yoke there are Wards of love and the Chain of Antichristian interests and you must be careful to make distinction Isa 54. 15. They shall gather together but not by me There are evil mixtures and confederacies that are not of God which you must beware of lest by joyning with men you break with God and turn love into compliance The Image was crumbled to pieces where the toes were mixt of iron and clay Dan. 2. Love may forbear the profession of some truths there is an having faith to our selves but must not yeeld to error 4. There are some so vile that they will scarce come within the circuit of our Christian respect such as are the open Enemies of Christ and hold things destructive to the foundation of Religion John 2. Ep. 10. If any one bring not this Doctrine bid him not God-speed Vile wretches must know the ill sense the Church hath of their practises Elisha would not have looked upon Joram had it not been for Jehosaphat 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ or run into damnable errors 't is a compliance to shew them any countenance Thus for the compellation 2. The next circumstance in the occasion is at stification of the greatness of his love and care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I gave all diligence he speaketh as if it were his whole care and thought to be helpful to their faith and therefore did watch every occasion He addeth to write to you that 's a further testimony of his love that he would think of them absent to write when he could not speak to them So that here are two things 1. The greatness of his love 2. The way of expressing it by writing From the first I gave all diligence observe That offices of love are most commendable when they are dispensed with care and diligence 'T is not enough to do good but we must do good with labour and care and diligence See Tit. 3. 14. Let ours also learn to maintain good works in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch our good works hunt out occaons So Heb. 10. 24. Consider one another to provoke to love and good works 'T is not enough to admonish one another but we must consider study one anothers tempers that we may be most useful in a â—â—â— of spiritual communion So Rom. 12. 17. providing for â—â—ings 〈…〉 in the sight of God â—nâ— men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catering contriving as carnal men do for their lusts Rom. 13 14. So for Ministers 't is not enough for them to press that wherein they are most versed or what cometh next to hand but to study what will most conduce to the ends of their Ministerie with such a People study to approve thy self a good workman c. Well then try your Christian respects by it the Spirit is most pure not only when you do good but when you do it with care and diligence wicked men may stumble upon good but they do not study to do good common Spirits are moved to pray but they do not watch unto prayer Eph. 6. 17. that is make it their care to keep their hearts in order and expresly to suit their prayer to their present necessities many may do that which is useful to the Church but they do not watch opportunities and make it their design to be serviceable Again let no care be grievous to you so you may do good I am willing to spend my self and to be spent for you 2 Cor 12. 15. We cannot be wasted in a better imployment so we shine no matter though we burn down to the Socket or like Silk-worms die in our work Phil. 2. 17. If I be offered upon the Sacrifice of your Faith I rejoyce with you c. The greatest pains and care even to a maceration of our selves should not be unpleasing to a gracious heart certainly this is an expression will shame us I gave all diligence he sought all opportunities when we will not take them Love will put us upon searching out and devising wayes of doing good 2. This love he would express by writing when he could not come to them Holy men take all opportunities to do good present or absent they are still mindful of the Saints and write when they cannot speak As Ambrose alludeth to Zecharias writing when he was stricken dumb A man would think that absence were a fair excuse a writ of ease served upon us by Providence yet godly men cannot be so satisfied but all helps to promote the common benefits a willing mind will never want an opportunity and they that have an heart will be sure to find an occasion they give all diligence to promote others welfare and therefore use all means take all occasions Which sheweth first how far they are from this temper that do nothing but by constraint A ready mind is a special qualification in an Elder 1 Pet. 5. 2. and a sure note of our reward 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls every thing is done grudgingly 'T is Pauls advice Be instent in season and out of season 2 Tim. 4. 2. not only at such seasons as are fairly offered but where corruption and laziness would plead an excuse Christ discoursed with the woman at the Well when weary John 4. We have but a little while to live in the world and we know not how soon we may be taken off from our usefulness that was Peters motive to write 2 Pet. 1. 12 13. 2. This sheweth their sottishness that are not careful to redeem opportunities for themselves Jude is studying which way to promote the salvation of others and many do not look to the state and welfare of their own souls Again observe That uniting is a great help to promote the common Salvation By this means we speak to the absent to posterity and by this means are the Oracles of God preserved in publick Records which otherwise were in danger of being corrupted if stil left to the uncertainty of verbal tradition By this means are errours more publickly confuted a testimony against them transmitted to future ages Speech is more transient but writing remaineth so Christ telleth the Apostles that they should bring forth fruit and their fruit should remain John 15. 16. Apostolical Doctrine being committed to writing remaineth as a constant rule of faith and manners and by the publick Explications of the Church left upon record we come to understand the Dispensations of God to every age what measures of light they enjoyed how the truths of God were opposed how vindicated Finally by writing the streams of salvation are conveyed into every family as a common fountain by so many pipes and conveyances