Faith was closed up there was nothing to be added further as a part of the authentick and infallible Rule though the dayly necessities of the Church do call for a further Explication But you will say You told us but now how the Word was many times delivered how then once I answer The Apostle speaketh not of the successive manifestations of Gods Will to Prophet after Prophet till the Old Testament was perfected but of that common doctrine which the Apostles and Evangelists by one consent had published to the world and which was now to settle into a Rule and so to remain without change till the coming of the Lord. Observe That the doctrine of Salvation was but once delivered to remain for ever without variation Paul chideth them for being withdrawn to another Gospel Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles that they had a surer Word of Prophecy 2 Pet. 1. 19. a safe rule to trust to and Paul biddeth Timothy Continue in the things which he had learned and our Lord saith Mat. 24. This Word of the Kingdom shall be preaâ—hed to all Nations Now the doctrine of Salvation is but once delivered 1. Because all is done so fully and perfectly that nothing can be added there is enough to make us wise to Salvation and what should Christians desire more There is enough to make the man of God perfect that is to furnish him with all kind of knowledg for the discharge of his office there needeth no more there is enough to make us wise to preach and you wise to practise and 't is certain enough that you need not spend your time in doubting and disputing and 't is full enough you need nothing more to satisfie the desires of Nature or to repair the defects of Nature here is sufficient instruction to decide all Controversies and assoil all doubts and to give us a sure conduct to everlasting glory 2. Because this Rule can never be destroyed The Word hath often been in danger of being lost but the miracle of its prâ—servation is so much the greater In Josiahs time there was but one Copy of the Law in Dioclesians time there was an Edict to burn their Bibles and Copies were then scarce and chargeable yet still they were kept and so shall be to the end of the world for the Sacraments must continue till Christ come Mat. 28. 20. and 1 Cor. 11. 26. and the Word must be preached till we all grow into a perfect body in Jesus Christ Ephes 4. 12 13. not only de jure but de facto not only it must be so but it shall be so Well then expect not new revelations or discoveries of nâ—w truths beside the Word which is the immutable Rule of Salvation Again it checketh them that expect new Apostles endued with a Spirit of infallibility to resolve all doubts and questions We must give heed to the Scriptures till the day star arise in your hearts that is till we have full communion with Christ for our reward in Heaven is expressed by the morning star Rev. 2. 28. To him that overcometh I will give the morning star Again it confuteth the Familists that dream of some days of the Spirit wherein we shall have a greater light then is in the Scriptures they fancy the time of the Law to be the days of the Father the time of the Gospel to be the days of the Son and the latter end of the world to be saeculum Spiritus Sancti as the Weigelians phrase it the age of the Holy Ghost but foolishly for these are the last times and the holy Ghost was never more gloriously poured out then at Christs Ascension and greater things cannot be revealed to us then God in Christ reconciling the world Lastly 't is for the comfort of the Saints that their Salvation is put into a stated course and God hath shewed you what you must do if you would inherit eternal life The next circumstance is the persons to whom it was delivered to the Saints it may be understood of the Apostles to whom it was delivered to be propagated oâ— of the Church to whom it was delivered to be kept and who in the constant use of Scripture are called Saints Observe That Saints are most interested in the acknowledgment propagation and defence of Truth The Christian faith was delivered to Saints and by Saints and none receive it so willingly and defend it so zealously and keep it so charily and faithfully as they do 1. The men that the Spirit of God made use of as Penmen were holy men specially purified and sanctified for this work 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost And Ephes 3. 5. Revealed unto his holy Apostles and Prophets by the Spirit These men were the fittest instruments to beget an external repute to the Word Surely they would not do any thing for their own ends and obtrude their own inventions upon the world as Oracles from God A carnal mans testimony is liable to suspition Who would count that wholesom that cometh from a leprous hand Yea those that were not of eminent sanctity were not fit for such an employment a novel doctrine such as the Gospel seemed to be in the world needed all the advantages that might be to gain a title and interest in their belief therefore did the Lord make use of such holy and self-denying persons who expected to gain nothing but ignominy poverty afflictions bonds death these things did abide for them in every City 2. Holy persons are only fit to preach the Faith sancta sanctis holy men for holy things 't is an holy faith and therefore fit to be managed by holy persons that their hearts may carry a proportion with their work Isai 52. 11. Be ye clean that bear the Vessels of the Lord The Officers that carryed the Vessels and Utensils of the Temple out of Babylon were to take care of their cleanness God purified Isaiah when he sent him to reprove Isai 6. 7. and the Priests under the Law that ministred before the Lord were to wash in the great Lavor Regeneration is the best preparation for the Ministry Others disparage their testimony and bring a reproach upon the Gospel People think we must say somewhat for our living and so give us the hearing but that 's all Oh think of it the credit of Christ lieth at stake and since Miracles are ceased all the external confirmation that we can add to the Word is by holiness of conversation The Levites first cleansed themselves and then cleansed the people Nehem. 12. 30. The life of a Minister is much either to edification or destruction they take the lesson rather from your lives then your mouths and by your levity or vanity sin cometh to be authorized in short either your doctrine will make your life blush or your life will make your doctrine blush and
Christ we may walk with him Col. 2. 6 motion and opperation followeth life he that made thee without thee will not save thee without thee From the other interpretation of the word your selves that is one another Observe that Mutual conference is a means of perseverance Solomon saith Eccles 4. 10. When two lye together they have heat surely good company preserveth and keepeth up our warmth and vigor as a remedy against Apostacy spiritual communion and conference is often pressed see Hebr. 3. 13. and Hebr. 10. 24 25. When Gods people did oftner meet and confer together there was more life in them Next to conference prayer is required note thence That prayer is a means of establishment We are kept by Gods Power and Gods Power is set a work by prayer this is the breath that keepeth in the fire men that neglect prayer finde sensible decays when they suspected some distemper upon Jobs spirit they charge him with the neglect of prayer Job 15. 4. surely thou restrainest prayer no wonder if men grow unsavory worldly voluptuous when they let days go and weeks go and God never heareth from them 8. Then we pray aright when we pray in the holy Ghost this concurrence is necessary both with respect to acceptance and assistance 1. With respect to acceptance God will own nothing in prayer but what cometh from his spirit any other voice is strange and barbarous to him Rom. 8. 27. He knoweth the mind of the spirit because he maketh intercession for the Saints according to the will of God the Lord delighteth noâ— in the flaunting of pates and the unsavory belchâ—â— and eructations of an humane Spirit the tunâ—able cadency of words is buâ—an empty ring in Gods ears the Psalmist saith Psal 19 2. Let my prayâ—r be set forth before thee as â—ncense Now the Censers were to be kindled with holy fire before the smoak went up the coal wherewith we are kindled must be taken from the Altar not from a common hearth and then our prayer goeth up as incense Gods course is to prepare the heart and then to grant the request Psal 10. 17. Thou wâ—lt prepare their hearts and cause thine ear to hear surely Gods ear will be opened if our hearts be opened when he himself sets us a work we need not doubt of audience fire from Heaven to consume the sacrifice was the solemn token of acceptance heretofore fire from Heaven is the token still even an holy ardor wrought in us by the Spirit 2. In point of assistance prayer is a work too hard for us we can â—abble of our selves but we cannot pray without the Holy Ghost we can put words into prayer but 't is he Spirit puts affections without which 't is but a little cold prattle and spiritless talk our necessities may sharpen our prayers but they cannot enliven our prayers a carhal man may feel the impulsions of a natural fervency and so cry unto God as the young Ravens cry unto him and in all creatures there is a desire of relief the â—ude Mariners in the tempest were very earnest Jonah 1. 6. but now gracious affection is quite another thing than this natural fervency there may be cold and raw wishes after grace but not serious volitions and spiritual desires these we must have from the Holy Ghost surely if we did consider what prayer is we should see the need of this assistance 't is a work which will cost us travel of heart Acts 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is expressed by striving Rom. 15. 30. Strive with me in prayers and Col. 4. 12. Labouring for you â—ervently in prayers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a striving with God himself and then there is no setting upon God but by his own strength this was figured in Jacobs wrestling Gen. 32. 25. to the end which is explained Hosea 12. 4. Yea he had power over the Angel and prevailed yea he wept and made supplication the party that Jacob wrestled with is called a man an Angel and God a man for the shape and form assumed an Angel to note the second person who is the Messenger of the Covenant and God Gen. 32. 30. 'T was such an Angel as blessed him which is proper to God now in the assumed body Jacob wrestled with him which was symbolical the Prophet referreth it to his Prayers but how is it said he could not prevail against Jacob With a blast of his mouth he might have confounded him and it had been as easie for him to maim and destroy every joynt as to make him halt and same of one thigh I answer he could not because he would not he gave out but such a measure of strength to the body assumed and the Lord did wrestle both in and against Jacob in Jacobo Deus est seipso fortior he wrestleth against us with his left hand and strengtheneth us with his right so that Gods power prevaileth over himself all this is spoken to shew what need we have of a divine power when we strive with God But now what is it to pray in the Holy Ghost I shall answer it in a word the Spirit helpeth us in prayer in a way of gifts or graces in a way of gifts that the heart may not be bound up and that we may have necessary words to give vent to affections Adam maimed us both as to gifts as well as graces and therefore that our supplies in Christ may be answerable the Spirit bestoweth upon us the gift of prayer that we may inlarge our selves to God on all oncasions this gift was either extraordinary and proper to the first times of the Gospel when they were able of a sudden to dictate a prayer in a strange Language which they had never learned so 't is said 1 Cor. 14. 15. I will pray with the Spirit and with understanding also Many did pray with the Spirit that is made use of this gift but to the neglect of edifying they did not pray so as they might be understood by the Hearers Now saith the Apostle I would use the gift but to edification so as the understanding of the Auditory may go along with me 2. The ordinary gift of the Spirit is that special dexterity whereby men are able to put their meaning into apt words 't is not of such a miraculous infusion and so wonderful in its self as the former because it dependeth much upon the temper and suitable constitution of the body and is much bettered by industry hearing reading meditation conference c. As all other ordinary habits are but such a gift there is in the Church as we find by plain experience many mens tongues being as the pen of a ready Writer Psal 45. 1. All miraculous gifts are now turned into ordinary gifts somewhat like them as discerning of Spirits into a sagacity and caâ—telous prudence gifts of tongues into a special dexterity that
way and gifts of healing into skill in physickâ— so straying with the spirit into readiness of utterance and freedom of speech Now though we we are to covet the best gifts and strive after them yet we must be contented with our measures Sometimes this gift is given to carnal men because of their service in the Church gifts are for the body they may have great abilities to pray and preach and may be carried on with full gales of outward assistance Usually 't is given unto men according to their constitution and natural receptivity all cannot expect a like quickness and inlargement of speech in the Pen-men of Scripture you may observe a difference of character and stile according to their temper and education though there assistance as to words was also infallible Isâ—y writeth in a courtly stile and Jeremiah in a priestly and Amos his manner of speech relisheth of his calling in the new Testament John is Seraphical Paul argumentative and Peter writeth in a milky sweet middle-way c. 2. There is the gracious assistance of the holy Ghost now this is either Habitual or Actual 1. Habitual grace is necessary to prayer Zech. 12. 10. I will pour upon them a spirit of grace and supplications where there is grace there will be supplications as soon as we are new born we fall a crying Behold he prayeth Acts. 9. 11. is the first news we hear of Paul after his conversion prayer is a kindly duty to the new creature things of â—n airy and fiery nature a little thing will carry them upward 〈…〉 their natural motion and tendency the regenerate are easily drawn into Gods presence 't is the vent and utterance by which we discover the impression that is upon us the Priests were to wash in the great lâ—vour before they went to thâ— Altar we are wâ—shed in the lavor of regeneration and renewed by the holy Ghost and so made fit to offer spiritual sacrifices acceptable to God by Jesus Christ 2. There is actual help and assistance which we have from the spirit though a man be regenerate yet he cannot pray as he ought unless we be still moved and assisted by the holy Ghost this is continual for we soon work out the strength which we have received Now these actual motions do either concern the time of prayer or the matter and the manner of it 1. The time of pâ—ayer the spirit suggesteth the fittest seasons he that searcheth out the deep things of God knoweth the acceptable times Psal 32. 6. and accordingly giveth notice to the heart by setting it a work in serious addresses to God Psal 27. 8. Thou saidst seek ye my face and my heart said thy face Lord will I seek god speaketh to us by holy motions and the impulsions of his grace and we answer God by a ready obedience 't is the worst scorn we can put upon one whom we hate when we deny to speak with him when he sendeth for us by these motions we are invited to come and confer with God do not say I am not at leasure I would not have this interpreted as if every motion to prayer were from the spirit 't is possible Satan may oppress an anxious soul with the tyranny of unreasonable impulsions to duty I only understand such motions as are regular and according to the word neither would I again be so understood as if God were never to be called upon or we were never to pray but when the spirit moveth us that 's one of the carnal fancies of many wretches now no no God must have his dayly acknowledgment give us this day our dayly bread but my meaning is that such a season when we are so strongly moved by the spirit of God should not be neglected 2. Thy matter of prayer is suggested by the holy Ghost let a man alone and he will soon run into a temptation and cry for that which it were cruelty in God to give him therefore the direction of the holy Ghost is necessary that we may not ask a scorpion instead of a fish and a stone instead of bread Rom. 8. 27 He maketh intercession for the Saints according to the will of God We take counsel of our lusts and interests when we are left to our own private spirit and so would have God to be a Minister of our carnal desires and would engage him in our quarrels and private revenges or else ask meat for our lusts now the holy Ghost teacheth us to ask not only what is lawful but what is expedient for us that so the will of God may take place before our inclinations 3. For the manner in every moral action the manner of working is a chief circumstance a man may sin in doing good but not in doing well now in prayer where we have immediately to do with God we should take great heed in what manner we come to him the right manner is when we come with affection with confidence with reverence 1. With affection 't is the holy Ghost set us a groaning Rom. 8. 26. He maketh intercession for the Saints with such sighs and groans as cannot be uttered words are but the outside of prayer sighs and groans are the language which God will understand and these are the prayers which the holy Ghost maketh for us and in us we learn to mourn from the Turtle from him that descended in the form of a Dove he draweth sighs from the heart and tears from the eyes parts may furnish us with eloquence but the spirit giveth affection that earnest reaching forth of soul that holy importunity that spiritual violence 't is all of his working many a prayer is neatly ordered and tunably delivered but this artifice of words smelleth of the man then it savoreth of the holy Ghost when there is life and power in it and the poor supplicant sets himself to wrestle with God as if he would overcome him by his own strength 2. With confidence when we come in a child-like manner and call God father Rom. 8. 16. We have received the Spirit of adoption whereby we cry Abba Father Usually we do not minde this part of the Spirits help in Prayer we look to gifts and inlargements but not to this child-like confidence that we maybe able to cal God father without blasphemy and reproach t is an easie matter to language it with our mouths but to have the sense of our adoption in our hearts is a difficult thing sometimes the Spirit witnesseth it more explicetly by expressions as if it were said when we go to prayer Be of good cheer thy sins are pardoned God is thy God at other times by impressions or more secret instincts if not by working child like confidence yet child like affection optando si non affirmando that we may call God Father by option and choise if not by direct affirmation or a clear sense of our adoption 2. With reverence that we may be serious and awful God is
or enjoy the use of the Seals we may expect to reap the fruits of Christs Purchase Celsus objected against Christianity that it was a sanctuary for Villains and men of a licencious life Origen answered him that it was not a Sanctuary to nourish them in their evil practises but an Hospital to cure them As under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction so Christ hath made the Church a School wherein to learn the trade of holiness and the Word and the Seals and all the Ordinances look that way Lastly It is for the honour of God the Spirit that the called people should be holy because they are his charge in pupillage to the Holy Ghost for this end and reason that they may be sanctified Sanctificaâ—ion is made his personal operation The sanctification of the Spirit 2 Thes 2. 14. and 1 Pet. 1. 2. He is to shape and fashion all the vessels of glory to deck the Spouse of Christ with the Jewels of the Covenant This is the great advantage that we have in the Oeconomy and dispensation of grace that we have God to purpose it God to purchase it and God to work it the Father Word and Spirit who agree in one to sanctifie the creature and make it holy Now it is a great grief to the Spirit when the work doth not go on and prosper in the Soul for he worketh us to this very thing and is therefore called the Spirit of holiness it is not for his honour to dwell in defiled temples and to let the called people go naked and without their ornament Well then you see God for his honours sake will have his purposes accomplished for which he chose us and Christ his purchase made good and the Spirit who is left in charge to see all accomplished he goeth on with the worâ— 2. Another Reason why we must be sanctified is because of the hopes to which we are called and the happiness which we expect now we cannot have it unless we be holy Heb. 12. 14. Without holiness no man shall see God We are bidden in that verse to follow peace but chiefly holiness for it is not said that without Peace no man shall see God Peace may be often broken in the quarrel of truth and holiness and so Gods children may be passively men of contention aye but for all that they shall see God but those that are not holy he cannot endure their presence and therefore they shall never see his face and enjoy him hereafter Usually by a fond abuse we restrain the word Saints to the Saints departed I but we must be Saints here or else we shall never be Saints hereafter I mean true Saints for by another abuse the word Saints is made matter of pretence in some and matter of scorn by others but to be Saints indeed that is all the evidence you have to shew for your interest in your glorious hopes What should others do with Heaven that are not Saints how can they see God that have not a pure eye A dusky glass cannot represent the image the degree of Vision is according to the degree of Sanctification And what should a carnal heart that knoweth no other Heaven but to eat drink and sleep and wallow in sensual delights do with the inheritance of the Saints in light The Apostle saith we must be made meet for such a state Col. 1. 12. The vessels of glory are first seasoned with grace Alas otherwise carnal men can no more tell what to do with Heaven then Swine with Pearls We do not look for a Turkish Paradise but a sinless state not to bathe our Souls in carnal pleasures but to be Consorts of the immaculate Lamb our hopes engage us to holiness 1 John 3. 3. He that hath this hope purifieth himself as Christ is pure If his heart be fastened upon such an hope as to see Christ as he is and tâ— be like him both for temper of Soul and state of body certainly he must needs be an holy man he will be practising and trying here upon Earth how he can conform to Christ and begin his happiness as well as he can Certainly he that expecteth that his body shall be like to Christs glorious Body he will possess his vessel in sanctification and in honour he cannot use his body that is under so great hopes meerly as a strainer for meats and drinks and a channel for lust to pass through his mind that shall see God he cannot fill it with chaff or suffer it to be occupied with vanity toying thoughts and vile cares and unworthy projects and his affections that should cleave to God inseparably to be prostituted to every base â—bject Thus with respect to our hopes we must be sanctified the foundation and seed of glory is layd in grace and that life began which we must live for ever It serveth for Conviction If Gods people are a sanctified people then here is but sad news for two sorts of persons 1. The prophane that care not for holiness God hath no birthright for such Esaus the portion of the Lord are an holy portion but these have a spot that is not as the spot of his children See what John speaketh of such persons as wallow in their filthiness 1 John 3. 8. He that committeth sin is of the Devil for the Devil sinneth from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that tradeth in sin and maketh it his work and business You may presume that you belong to God but you are of the Devil you have not indeed the least pretence of a claim and do not go so far as hypocrites being so little careful to be holy that you are not moral Are you called from what where is the least evidence of it I but our hearts are better then we shew for This is to appeal to a witness that cannot be found it is all one as if a man should lay claim to anothers Land and pretend that he hath lost the Evidences your guilt is written in legible characters that he that runneth may read it 2. It convinceth persons that scoff at holiness scoffing is the overflow of gall and malice and a black mark let it be found where it will be in the general it argueth a bad spirit but especially when Religion is made a by-word and a reproach When you deride men for their holiness you deride them for that which is the express Image of the glorious God and so deride God himself Holy Brethren as the Saints are stiled Heb. 3. 1. should no more be a disgrace then holy Father as God himself is stiled John 17. 11. You hate God more then you do the Saints if you hate them for their holiness which shineth in them with a faint lustre but is infinitly and originally in God Take heed of the chair of scorners those are dogs that are without that bark at the splendor of Gods
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
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.
plain that there I may talk with thee So Cant. 7. 11. Come my Beloved let us go forth into the fields c. Usually his first motions are to go aside and consider Christ is bashful before acquaintance and doth not speak to us in company but in private Did he ever thus invite you into secret places did he ever call thee by name speak so expresly to thy case as if he had said Here is mercy for thee comfort for thee here is thy portion First or last Gods children have such experiences There is a time of loves which they cannot forget at least a time wherein the Master of the Assemblies fastened a nail in their hearts Gods people are wont to talk how seasonably and yet how strangely Providence cast them upon such opportunities as David Psal 119. 93. I shall never forget thy Precepts for by them thou hast quickened me Oh I shall never forget such an Ordinance such a Sermon wherein the Lord was pleased to take notice of me and to speak to my heart Weak impressions are soon razed out but powerful effects of the Word leave a durable mark and character that cannot be defaced 3. The next Mark may be taken from the formal answer or correspondent act of the creature to the call of God for that is it which sealeth our Election for otherwise many be called but they are not chosen unless the heart be prevailed with to obey the call Yea the notion of Vocation in its full latitude implyeth not only Gods act but ours our answer to his call Christs sheep hear his voyce When Christ saith Mary she answereth Rabboni my Lord. Gods call is the offer of grace our answer is the accepting of grace offered there must be receiving as well as offering Vocation is not effectual unless it end in Vnion it is receiving that giveth us interest Joh. 1. 12. The Scriptures do every where imply and signifie this answerable act of the creature to the call of God God saith Seek ye my face and the Soul like a quick eccho Thy face Lord will I seek Psal 27. 8. So Ier. 3. 22. Return ye back-sliding children and I will heal you and then Behold we come unto thee for thou art the Lord our God The Soul is enabled to do that which it is exhorted to do God saith Come to Christ and the Soul saith Lord I come Well then is the call obeyed do you receive Christ for your Lord and Saviour The proper answer of the call is the consent and full purpose of the heart to take Christ for offering is the call and receiving is the answer Have you subscribed and consented to take Christ upon his own terms as the Prophet when he was to take a wife maketh an offer Hosea 3. I will be for thee and thou shalt be for me Are you content Christ will be for you in all his graces merits benefits if you will be for him in all your motions tendencies aims alas your hearts know that you are for your selves lusts interests c. 4. Again You may know your calling by the concomitant dispositions of the Soul that go along with such a return and answer Where ever Christ is received he is received with worthy and suitable affections these are most notable 1. Godly sorrow Ier. 31. 9. They shall come with weeping and supplication and I will lead them It is spoken of the Jews conversion when God cometh to lead them they shall bewail their hardness of heart and unbelief Such kind of workings there are in the heart of every returning sinner as that God should look upon such a worthloss creature as I am that have all this while gainsayed and stood out many an invitation that ever God should care for such a vile and stubborn wretch seek to reclaim such a wayward heart Usually there are such mournful and self-humbling reflections that get the start of faith and comfort and do more sensibly bewray themselves Never did any child of God get home to him but smiting on the thigh Ier. 31. 18. and complaining of themselves before they could take comfort in God 2. Holy wonder which ariseth from comparing their own wretchedness with Gods rich mercy in Christ and therefore the Apostle saith 1 Pet. 2. 9. Who hath called us out of darkness into his marvelous light implying that Gods grace is most wonderful at first conversion as light is to a man that cometh out of a dungeon woful darkness maketh it marvelous light In this change there is nothing but what is wonderful both the sweetness and the power of that grace by which it is wrought The sweetness of grace When God came to offer Abraham the grace of the Covenant he fell upon his face Gen. 17. 3. in an humble adoration and reverence The power of grace If Peter wondered at his deliverance by the Angel out of that strong Prison we have much more cause to wonder that the yoke is broken and that we are set free by Christ the sweet effects of this grace cause wonder The peace of God which passeth all understanding c. 3. A free resolution and confidence come what ever cometh they will obey God As Abraham being called obeyed God not knowing whither he went Heb. 11. 8. So when they have a warrant they will make adventures of faith though they know not the success as Peter would cast out the net at Christs command though there were little likelyhood of taking fish Howbeit at thy command c. Luke 5. 5. So it is unlikely God will receive me to grace yet I will adventure I know not what will come of it Where Faith is sensible of a Command it doth not dispute a duty but accomplish it The Spirit speaketh to the Soul as the Disciples did to the blind man Mark 10. 49. Be of good comfort rise because the Master calleth thee I instance in these dispositions because they are most sensible 5. It may be evidenced by the fruits and effects of a call the call inferreth a change of the former estate both in heart and life 1. There will be a change in the whole heart In the mind and judgment there the activity of the new nature is first discovered Ephes 4. 23. Renewed in the spirit of the mind in that which is most intimate and excellent there In our discourse and reason all the discourses debates purposes and cares of the Soul will be to please God The mind is made a forge for holy uses wherein to debate and contrive how to carry on the work of grace how to glorifie God in our relations concernments certainly this will be found in all those that are called and converted So in the will and affections there will be a constant inclination towards God as the chiefest good Psal 19. 57. Thou art my portion O Lord I have said that I w'll keep thy Words The Soul is resolved there is a decree issued forth in that behalf to
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
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
know my heart c. No doubt but David was sensible that God could find enough in him but Lord search see if any thing be allowed with full leave of conscience Again False grace doth not grow unless it be worse and worse Pretences wither rather then thrive God complaineth Ier. 7. 24. that they went backward rather then forward False grace is always declining till it be wholly lost like bad salt that loseth of its acrimony and smartness every day till it be cast to the dunghil But now true grace from a grain it groweth into a tree Matth. 13. from a morning glimpse to a perfect noon Prov. 4. 18. from smoaking flax it is blown up into a flame The least meal in the Barrel and oyl in the Cruse when it is fed with a supply from Heaven shall prosper into abundance Nicodemus that at first came to Christ by night after boldly declareth himself for him Iohn 19. 30. Grace gets ground upon the flesh and holiness by degrees advanceth into a triumph Examine then whether you increase or decrease if you go backward from zeal to coldness from strictness to looseness if you lose you care of duty and choyceness of spirit and there be no complaining it is a sign grace was never wrought in truth Once more False grace is not accompanyed with humility When men the more they profess the prouder they grow and more self-conceited there is cause of suspicion With true grace there always goeth along a spiritual poverty or a sense of our spiritual wants the more knowledg the more they discern their ignorance compare 1 Cor. 8. 2. with Prov. 30. 2 3. the more faith the more they bewail unbelief and see a need of increase and further growth Mark 9. 24. Lord I beleeve help mine unbelief Oh I want faith what shall I do still I am haunted with prejudicial and lessening thoughts of Gods alsufficiency and goodness It is excellent when the Soul is thus kept hungry and humble under our enjoyments and we forget the things that are behind because the things that are before us or not yet attained are much more 3. The next thing is restraining grace which is nothing else but an awe upon the Conscience inclining men to forbear sin though they do not hate it Now you may discern it partly because love is of little use and force with such kind of spirits they are chained up by their own fears The great Evangelick motive is mercy Rom. 12. 1. I beseech you by the mercies of God The heart is most ingenuous when it yeildeth to such intreaties It is good to serve God with reverence but a servile awe hath little of grace in it It is true indeed it is better to have a slavish fear then none at all therefore David saith to them that would be held in with no other restraints Psal 4. 4. Stand in awe and sin not to cool and charm their fury he maketh use of the argument of Gods vengeance though this is also the fault of slavish spirits that carnal respects and thoughts of outward inconvenience do equally sway them as a servile fear of Gods Iudgments Again you may know it because it doth not destroy sin but only prohibit the exercise of it Abimelechs lust was not quenched yet God withheld him from sinning against Sarah Gen. 20. 6. The heart is not renewed though the action be checked as Israel had an adulterous heart towards God when her way was hedged up with thorns Hosea 2. 6. Again it is their trouble that they are held in the stocks of Conscience they would fain be enlarged and find out their own paths 4. The next thing that looketh like Sanctification but is not is common grace This is a distinct thing from all the rest yet I call it common grace because it may be in them that fall away and depart from God It differeth from Civility because it is more Christian and Evangelical from Formality because that is only in pretence and shew whereas this is a real work upon the Soul from restraining grace because that is only conversant about sins and duties out of a servile awe of God but this seemeth to carry out the Soul with some affection to Christ it is a common work good in its self which God ordaineth in some to be a preparation and begining of the work of grace Of this the Apostle speaketh Heb. 6. 4 5. where he calleth it an enlightening a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost meaning of the gifts of the Spirit abilities for holy duties c. of all which elsewhere only now let me note three things 1. That the light there spoken of is not humbling 2. The taste is not ravishing and drawing out the Soul after more of Christ 3. Their gifts are not renewing and sanctifying 1. That light is not humbling He saith they are enlightened but he doth not say they are humbled Foundations totter that are not layed deep enough The more true light a man hath the more cause of self-abasement will he find in himself You can never magnifie Christ enough and you can never debase self enough and certainly Christ is most exalted when you are most abased Isai 2. 19. Dagon must fall upon his face if you mean to set up the Ark and if Christ shall be precious to you you must be vile in your own eyes none have such true revivings as the humble Isai 57. 15 16. True humiliation is far from weakening your comforts it maketh them more full and sure therefore a main thing that was wanting in those spoken of in Heb. 6. was humiliation and their fault was a rash closing with Christ in the pride of their hearts 2. Their taste was not ravishing and affecting the heart so as to engage it to seek after Christ they had but loose and slight desires of happiness glances upon the glory of Heaven and the comforts of the Gospel which possibly might stir up a wish Oh that I might dye the death of the righteous c. they were not serious and holy desires after Christ after grace and strength to serve him The Saints that have a taste groan after a fuller communion in his graces as well as comforts that experience which they have had of Christ maketh them long for more But now in Temporaries there is a loose asseâ—t and slight affection a taste enough to prevail with them to make some profession for a while a rejoycing for a season c. 3. Their gifts are not renewing and sanctifying such possibly as may make them useful to the Church but do not change the heart the Apostle saith they were made partakers of the Holy Ghost that is had some share it may be a plentiful share of Church gifts so as to be able to carry on duties to the edification and comfort of others but alas what is a man the better if the
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
with them Christ is called the Prince of Peace Isai 9. 6. but 't is to those that submit to his Government to his Subjects he saith Take my yoke upon you and ye shall find rest Mat. 11. 29. We are not in a capacity to receive this Blessing till we take an oath of allegiance to Christ and continue in obedience to him 2. The next Note is delight in communion with God Job 22. Acquaint thy self with him and be at peace A man that is at peace with God will be often in his company Bondage and servile awe keepeth us out of Gods presence We cannot come to him because we cannot come in peace A man never delighteth in duties of commerce with God when either he hath a false peace or no peace Duties disturb a false peace and when we are raw and sour we are unfit for work When a Peace is concluded between Nations that were before at War Trading is revived so will it be between God and you commerce will be revived and you will be trading into Heaven that you may bring avvay rich treasures of grace and comfort It presseth us to make peace vvith God by Christ We speak to tvvo sorts the careless and the distressed 1. To the careless Consider you are born enemies to God They that loved him from their cradle upvvard never loved him You must make peace vvith God for you cannot maintain war against him Are you stronger then he What vvill you arm lusts against Angels And do you knovv the terror of his wrath one spark of it is enough to drink up all your blood and spirits Job 6. 4. The present life is but a vapor soon gone If God be angry he can arm the least creature to kill you The vvhole Creation taketh part vvith God Adrian vvas strangled with a Gnat. But death vvill not end your sorrovvs none can punish their enemies as God can he can ruine your body and soul for ever and for ever Hovv vvill you screech and howl like Dragons But your torments are vvithout end and vvithout ease Be vvise then and do not sleep vvhen your damnation sleepeth not novv is the time to make your peace vvith God Ah that you knew in this your day the things that belong to your peace Luk. 19. 41. Peace must be had novv or else it can never be had hereafter the day of patience vvill not alvvays last therefore let us get into the Ark before the Flood cometh T is a dreadful thing to be under the Wrath of God and you knovv not hovv soon it vvill light our care should be to be found of him in peace 2 Pet. 3. 14. Christ is novv a Saviour then a Judg You vvill yell and howl for mercy vvhen 't is too late 2. I am to speak to distressed Consciences Lift up your heads God offereth you peace he sent Angels from Heaven to proclaim it Luke 2. 14. The ground of the offer is good-will and the end of the offer is only his own glory God hath no other reasons to move him to it but his own good-will and no other aim then to glorifie his grace see Ephes 1. 6. and therefore take hold of his Covenant of Peace as 't is called Isai 54. 10. He is content we shall have peace upon these terms and peace assured us by Covenant Certainly 't is not a duty to doubt nor a thing acceptable to God that we should always be upon terms of perplexity and keep Conscience raw with a sense of wrath and sin Wherefore did Christ bear the chastisement of our Peace God is more pleased with a chearful confidence then a servile spirit full of bondage and fear 'T is Caution If Peace be a priviledg of the Gospel let us take care that we settle upon a right Peace lest we mistake a Judgment for a Blessing 'T is the greatest Judgment that can be to be given up to our own secure presumptions and to be lulled asleep with a false peace When the pulse doth not beat the body is in a dangerous estate so when Conscience is benummed and suiteth not 't is very sad The Grounds of a false and carnal Peace are 1. Ignorance of our condition Many go hoodwink'd to Hell a little light breaking in would trouble all Rom. 7. 9. Sluttish corners are not seen in the dark Things are naught that cannot brook a tryal So you may know that 't is very bad with men when they will not come to the light John 3. 20. or cannot endure to be alone lest Conscience should return up it self and they be forced to look inward their confidence is supported by meer ignorance 2. Sensuality Some mens lives are nothing else but a diversion from one pleasure to another that they may put off that which they cannot put away there is bondage in their Consciences and they are loth to take notice of it Amos 6. 3. They drink wine in bowls and put far away the evil day This is to quench the spirit without a metaphor All their pleasures are but stoln waters and bread eaten in secret frisks of mirth when they can get Conscience asleep Caâ—ns heart was a trouble to him therefore he falleth a building of Cities Saul to cure the evil spirit ran to his Musick and so usually men choak Conscience either with business or pleasures 3. From formality and slightness in the spiritual life First Either they do not seriously perform duty that will make men see what carnal unsavory sapless spirits they have He that never stirreth doth not feel the lameness of his joynts Formal duties make men the more secure as the Pharisee thought himself in a good case because c. Luke 18. 11. but spiritual duties search us to the purpose as new wine doth old bottles Or else secondly They do not exasperate their lusts and seriously resist sin Tumult is made by opposition When a man yeildeth to Satan no wonder that Satan lets him alone Luke 11. 21. The goods are in peace because the Devils possession is not disturbed he rageth most when his Kingdom is tottering Rev. 12. 12. Please the worst natures and they will not trouble you There is no tempest where wind and tyde go together You let Satan alone and he lets you alone this is a peace that will end in trouble I now come to speak of the third thing prayed for and that is Love which being taken here not for Gods love to us but our love to God may be thus defined 'T is a gracious and holy affection which the Soul upon the apprehension of Gods love in Christ returneth back to God again by his own grace The Grounds and Causes of it are two the one worketh by way of argument and swasion the other by way of efficacy and power 1. It ariseth from the sense and apprehensions of Gods love in Christ Love is like a Diamond that is not wrought upon but by its own dust
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
more care of the Ark of God now God hath built me such a stately Palace But they in Haggai We dwel in sieled houses therefore the time to build the Lords house is not come so they might live in pomp and ease they little cared how matters went with Gods house Once more I Sam. 3. 18. It is the Lord let him doe what seemeth him good he argueth from thence to meekness and a submislive patience but now compare 2 Kings 6. 33. This evil is from the Lord why should I wait upon him any longer from the same principle he argueth himself into a murmuring and fit of impatience Thus carnal men are alwaies out in their reasonings A Parable in a Fools mouth saith Solomon is like a thorn in the hand of a drunkard When the spirits are disturbed by excess of drink men have not an even touch and so when they would use a Thorn or any sharp thing they wound and gore themselves so do wicked men being besotted with lusts argue falsly from the Grace and the holy principles of the world to their own destruction Again it serveth for caution when you meet with such base inferences from Evangelical principles doe not blame the Gospel or the Ministry and dispensation of the Gospel 1. Not the Gospel as if it were not clear enough or faithfull enough or wary enough such thoughts are wont to haunt us when we see grosse errours creeping under a shelter and pretence of Scripture foolish men would give Laws to heaven we think God should speak more plainly as if the Lord should make a sun for them to see that shut their eyes vain man will stumble in Gods plainest waies should things be never so clearly carried a perverse apprehension would make them obscure Parables which are the liveliest and most sensible representations of things hardned the Pharisees Mark 4. 11 12. If men ruin themselves by their own false Logick we should not therefore accuse God they that have a mind to fall shall not want a stone of stumbling they that will onely be feasted with comforts no wonder if they contract a spiritual sickness and undoe their souls by a misunderstood and misapplyed Gospel 2 Doe not blame the Ministry and dispensation of the Gospel because some abuse Free grace others cannot endure to hear it preached but children must not be kept from their bread because Doggs catch at it because some are drunk with wine and others eat to excesse shall the hungry man want his food Shall hungry consciences lose their portion for others abuse No no if carnal men serve their lusts of these truths we cannot help it we are not in the place of God we can onely deliver the Doctrine we cannot give them gracious hearts to improve it The Papists will not let the people have the Scriptures upon this reason for fear of abuses and Gardiner would not have this gap of free Grace opened to the people c. The Devill hath ever maligned a Gospel dispensation Let not us withhold the truth for fear of inconvenience Let us look to our commission preach the Gospel to every creature if men abuse it we are clear their destruction is just as the Apostle speaketh to this very case Rom. 3. 8. Some slanderously report that we say let us doe evil that good may come thereof whose damnation is just some gave out that Paul taught that they might sinne freely that God might have the more glory in pardoning their damnation is just if they went away with such a vile conceit saith he they learned it not from me Musculus complaineth in one of his books that no place was so prophane and irreligious as those where the Gospel had been preached and Contzen a Jesuit citing this passage cryeth out See the fruit of Protestantism and their Gospel preaching many are of his spirit doe even hate the publication of the doctrin of Grace as if these were the cause of mens miscarriage If men abuse the truth we cannot help it however visible mistakes must be prevented lest men goe away with a Scorpion instead of Fish and a stone instead of Bread 2. The next point that though Grace its self be not pliable to such conclusions yet wicked men are very apt to abuse it to the countenancing and cherishing of their sinnes and lusts You see here the abuse of the Doctrine of the Gospel was very ancient this spirit of Errour wrought betimes the former dayes were no better than these Eccl. 7. 10. In the Apostles dayes vile hearts did abuse good doctrine Men were the same then which they are now when such kind of Errours have a second spring and revolution Indeed of all Errours these seem to be very natural we greedily drink in the poyson of carnal liberty but let me give you the reasons why ungodly men take liberty and occasion from the Grace of God to serve their sinful lusts and pleasures 1. Because carnal hearts do assimulate all that they meet with and turn it into the nourishment of their carnal lusts as the salt sea turneth the fresh Rivers and the sweet Showres of Heaven into Salt waters so do carnal men pervert the holy principles of the Gospel or as sweet Liquours are soon sowred in an unclean vessel so doe truths lose their use and efficacy when layd up in a carnal heart and are quite turned to anopurpose 2. Because they would fain sin securely cum privilegio with a free dispensation from God and therefore seek by all means to entitle God to the sin and the sin to God they would finde a great deale of ease from gripes of conscience if they could make God the Author or at least the countenancer of their evill practices and therefore when they can rub their guilt upon the Gospel and pretend a liberty by Christ the design is accomplished Augustine often taketh notice that the Heathens took the most liberty to sin because their Gods were represented as approvers and countenancers of such kind of actions if men could once make God an approver of sin and giving leave to satisfie our desires the design of carnal nature were at an end and they would be freed of that awe of a divine power which is only left in nature as the check and restraint of sinne and therefore because God hath revealed so much of his indulgence to the faln creature in the Gospel they strive to draw all the passages of it that way as if God had given leave to sinne freely 3. Because man is obedient naturally no longer than when under impressions of awe and fear the cords of a man work little with us like beasts we onely put forward when we feel the Goad Violent means doe more than gentle perswasions and the sweet strains of Grace Usually where we are dealt with in that kinde we wax wonton and kick with the heele as an Asse-colt being suckled and full kicks her dam in the
we confess c. t is a condition not for which but without which pardon is not obtained it doth not shew the cause but the order of graces working again sometimes t is abused to the neglecting of circumspection and heed in us we are preserved in Christ say they and therefore we may be careless and though we cast our selves upon snares temptations and occasions to sin be confident that God will keep us the Devil sets upon Christ with such a temptation Mat. 4. 6. Cast thy self down and he shall give his Angels charge over thee Libertines scoff at the niceness and scrupulousness of former professors that were willing to keep at such a distance from a temptation as if their strict and exact walking were a fruit of their darkness and legal spiritedness whereas the Apostle maketh it a main property of of children of light thus to do Eph. 5. 15. So Gods doing all in the covenant of Grace is abused to exclude all care of duty and to keep men in a lazy oscitancy and gaping for grace without all care or endeavour on our part whereas God loveth to be met with in his own way and commeth in with supplies of grace according to our diligence in the use of means See Mark 4. 34. and as 't is abused to shut out all endeavours after grace so all actings and operations under grace as if we were meer logs rather then rational agents and God so did all that the act of our own faculties were quite abolished or suspended whereas though the grace be from God yet the act is ours for otherwise the faintness and defectiveness of the operation would be chargeable upon him and the Lord doth so draw us that we have a motion of our own draw me and we will run after thee Cant. 1. 4. 'T is he that treads down Satan but under our feet Rom. 16. 20. the Doctrine of Christian liberty which is one part of the Gospel is abused to exclude the Moral Law as a rule of duties to God and man whereas the Apostle saith I am not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the Law to God but under the Law to Christ 1 Cor. 9. 20. sometimes 't is abused to a living to the height of the Creature as some carnal wretches phrase it or an immoderate use of carnal comforts whereas to restrain us in this kinde the Scripture forbiddeth licentiousness in the use of the creatures under such tearms as do imply the lawful use See Luk. 17. 27 and Isa 22. 13. the things mentioned there are necessary for the supportation of life but the immoderate use is intended because they did nothing else but minde these things He that will do all that he may will soon do more then he should The doctrine of spiritual worship and abolishing the shaddows of the Law which is another part of the Gospel is abused to the neglect and contempt of Ordinances and acts of solemn worship as if all were but formes not suiting with that spirituality unto which they thinke they are called in these dayes of the Gospel and so constant prayer is layed aside as a form whereas God calleth for dayly worship in this kinde Mat. 6. 11. and making conscience of hearing the word a form too low for them that pretend to live immediately upon the spirit whereas the Scripture joyneth word and spirit together as inseparable in the dispensation Isai 59. 21. and the Apostle in one Verse saith despise not prophescying 1 Thes 5. 19. and presently Verse 20. Quench not the spirit implying whosoever doth the one will certainely do the other so the Vse of the Seals Baptism and the Supper as forms fit for Novices but they are of a more elevated strain and above these lower helps enjoying so much in the inward and hidden man whereas Christ hath injoined these Ordinances for the use of al sorts of Christians till he come again to judge the World see Mat. 28. 20. and 1 Cor. 11. 26. so instructing Children a form though we have express command for it in Scripture Eph. 6. 4. 't were easie to rake in this Puddle but this tast may suffice The Use of all is to make us more cautious and wary that we may not be guilty of this great sin 'T is the errour of the wicked 2 Pet. 3. 16. 't is a black mark to grow the more wanton for mercies secure for patience sensual vain negligent careless because of the free tenders of grace in the Gospel there cannot be a more evident marke of a man in a carnal condition 't is sad when our Table is made a snare but 't is worse when the very Gospel is made a snare for the better things are the worse is the abuse and more dangerous look as 't is a mark of the Love of God to have all things work together for good to us Rom. 8. 28. So 't is an argument of the hatred of God when all things prove a snare and the very Gospel it self the blessed Gospel of the glorious God is cursed to us Oh how said is their condition 2. 'T is a sin against Mercy and those of all others are most dangerous when you abuse Grace you make Grace your enemy and 't is ill for creatures when Grace is their enemy and there is nothing left for them but Justice and Wrath Justice will take up the quarrel of abused Mercy and as Grace is despised so wrath taketh place they treasure up wrath c. Rom. 2. 4 5. 3. 'T is soul ingratitude to turn our mercies into a provocation to make a Calf of our Earings and to serve our lusts of Gods Providence as he said of Adam that what he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rib he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dart alluding to his fall by Eve so he fight against God with his own weapons what vile ingratitude is that See Jer. 5. 7. Ezek. 7. 20. To make Plenty the fuel of our lusts what is it but to make God serve with our sinnes and to grow worse for the Gospel black and tauny because the Sun of Righteousness hath looked upon us 't is as it were to give it out to the World as if he did serve with our sins by his own consent and we had a license from heaven to doe what we do 4. 'T is a great grief to the Spirit of God when you abuse Grace you doe as it were put your miscarriages upon him when you call licentious walking Christian liberty and neglect of duty Gospel freedom and godly sorrow legalism and strict walking superstitious niceness you doe as it were Father your bastards upon the Spirit and intitle the monstrous conceptions and births of your own carnal hearts to his incubation and over-shaddowing you think God warranteth you in all this and that 's a high wrong to him which he wil avenge in due time see Psal 50. 21 22. I remember the Prophet saith Jer. 4. 10. Oh
other is an encreasing darknesse from twy-light to star-light from star-light to thick darknesse they quench the light of nature chuse worldly happinesse grow regardlesse of eternity are hardened in their way and at length given up to everlasting horror and confusion of faces to whom the mist of darknesse is reserved for ever 2 Pet. 2. 18. Mists of error are justly punished with mists of darknesse The men there spoken of were clouds and mists in the Church and therefore the mists of eternal darknesse are kept for them as a fit and proper portion 6. The danger of refusing and abusing light Those that were Angels of light are now held in the chains of darknesse see it every where made good the blackest evening hath been sent usually after a glorious day those that once enjoyed Noahs preaching were afterward the spirits in prison 1 Pet. 3. 18 19. He that had not a Wedding Garment on for the feast was cast into utter darknesse Matt. 22. 13. Abuse of light and meanes and priviledges will surely make our condition gloomy and uncomfortable 7. When we are cast out from God nothing but darkness ensueth utter darknesse and weeping and gnashing of teeth 'T is our utmost happinesse to enjoy God and 't is our utmost misery to want him the Divels know it and we shall one day know it pray for the light of Gods countenance more then for Corn and Wine and Oyl Psal 4. 6. One glimpse of the favour of God would turn Hell into Heaven and give us such a strong and sweet joy as would swallow up all kinde of sorrows 't is the absence of the Sun maketh night certainly they have hard hearts that do not mourn when they have lost the sight of God When the Bridegroom is gone then shall they mourn Mat. 9. 15. Alas how the drooping hearts and withered face of Nature seem to mourn for the absence of the Sun and how are all things cleared and revived at Spring again and shal not we mourn for God the Sun of the intellectual world Pharaoh was most affrighted with the Plague of Darkness Exod. 10. 4. Yea the Divels themselves are sensible of the losse of the light of Gods countenance when God shuteth up himself in a cloud let our bowels be troubled for him Lam. 3. 44. 8. The World in comparison of Heaven is but a dark place 'T is the place where the Divels are cast and they are held under darknesse 'T is an obscure corner of the Creation a place fit for our tryal but not for our reward in a spiritual consideration 't is but a great and vast dungeon where we cannot have so dear sight of God as elsewhere 'T is Sathans walk a place of danger and defilement 't is much if we can keep our selves unspotted in such a nasty hole James 1. 27. 2 Pet. 2. 18. The inheritance which is given to the Saints is given to them in light let us look for that and long for that and God dwelleth in light 1 Tim. 6. 16 he dwelleth there where he discovereth most of his glory and that 's in heaven We have done with the present punishment of the Angels we come now to that which is future implyed in those words unto the judgement of the great day by judgment is meant the sentence of condemnation which shall passe upon them before the eyes of the whole world and then the consequents which are eternal misery and torment Observ That at the day â—f judgement the punishment of the Divels will be greater then now it is The Divels punishment is for the present great as you have heard but they are in expectation of greater Mat. 8. 31. Art thou come to torment us before our time There is a time comming when the wrathâ— of God shall be encreased upon them and this time is the day of judgment the great day of the Lord when they shall be brought forth before the Tribunal of Christ and his Saints the good Angels shall come as Christs companions and the evil Angels as his prisoners See Matth. 25. 31. and 2 Thess 1. 7. and 1 Cor. 6 3. This is a day that will work upon their envy thwart their pride to see the glory of Christ and of the good Angels and the Saints after this they shall be adjudged to horrible torments Hell is their Free-hold and Portion prepared for the Divel and his Angels Matth 25 41. The Quality and Nature of their torment we cannot so easily determine nor what that fire that shall burn spirits onely the Scripture sheweth they are cast into the Lake that burneth with Fire and Brimstone where they shall suffer torments without end and without ease When Heavens joyes are full then are Hell torments full also and therefore though for the present they are under Gods wrath yet they do not taste the dregs of it he exerciseth some patience towards them they have an Empire and a Ministry in the world but when all former things are done away and Christs glory is fully shewen to the world then will he take full vengeance of his enemies Well then from hence Learn 1. That the wicked's judgement is not as yet full At the great day then shall it be more encreased upon the Union of Body and Soul they shall drink the dregs of the Cup of Wrath unmixed In this life we are adding sin to sin and in the next God will be adding torment to torment Oh what a sad train of judgements followeth a sinner for the present he hath Hell in his own Conscience they sip of the cup of wrath in the bondage and horrors now upon them and at death these are more revived and made more lively and active but consider after all this there is worse behind torments insufferable presently upon the separation for then they are in prison 1 Pet. 3. 9. detained in a fearful expectation of further judgement Luk. 16. 14. I am horribly tormented in this flame but after this at Christs comming to judgement these torments are encreased and therefore the Apostle speaketh as if he did not take vengeance before 2 Thess 1. 7. He shall come in flaming fire to render vengeance c. Because then 't is fully executed do not adde drunkennesse to thirst lest God adde to your plagues 2. The most miserable Creatures are suffered to enjoy some degree of Gods patience For the present God is patient as to the fallen Angels sure I am to sinning man in the day that thou eatest thereof thou shalt dye the full execution of that sentence is put off to the day of judgement Reprobates are endured with much long-suffering Rom. 9. 22. Intermissions God gives in this life respite to bodies till the last day adore his goodnesse do not abuse it 3. Origens charity was too large who dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which all creatures were to passe and so to be purged and then at length to be saved
7. I will not be so bold with the Schoolmen as to say that the faeculent and drossie parts of this fire are reserved for the torment of the wicked in Hell for ever but in the general we may safely say that 't is an instrument of Gods vengeance on them Well now that day which hath such an end and cloze must needs be a great day Sodoms fire was dreadful but nothing to this burning that was of one particular place but this of the whole world that was a preparative warning but this the last expression of his wrath against the ungodly world Many give divers witty reasons for this burning a taste may not be unwelcom under the Law the vessel that held the sin-offering was to be purged with fire so the world where sin hath been committed The object of our Adulteries is burnt and defaced that we may know the anger of the Lords jealousie the old world was destroyed by Water propter ardorem libidimis because of the heat of lust and the present world burnt with fire propter temporem charitatis because of the coldness of love in the latter dayes But of such kinde of allusions more then enough You see then by all this that the day of judgement is a great day let us now apply it If it be a great day let us regard it more seriously for all things should be regarded according to their weight This is the greatest day that ever we shall see and therefore we shall be more affected with this day then with any thing else we have slight thoughts of things to come and therefore they do not work with us can we expect such a day and not spend a thought upon it Oh Christians look for it more long for it more provide for it more 1. Look for it Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds remember you have a Saviour that in time will come from thence and call the world to an account faith should alwayes stand ready to meet him as if he were upon his way as Rebecca spied Isaac afar off so doth faith which is the evidence of things not seen Look within the curtain of the Heavens and spy out Christ as preparing for his comming If he tarrieth longer then we expect he is not stack 2 Pet. 3. 9. But we are hasty he wants no affection to us his delights were with the sons of men before they were created Prov. 8. 31. And certainly now he is so deeply interested in uâ— as having bought us with his blood he desireth to enjoy what he hath purchased 't is not want of love keepeth â—im away nor want of truth God is punctual in his promises even to a day Exod. 12. 41. even the selse same day c. If all things were ready he would come presently therefore wait and look still they were not deceived that expected his first comming in the flesh 't was said a Virgin shall conceive was it not done that God would bring his Son out of Egypt was it not done that he should ride to Jerusalem upon the foal of an Asse and was it not done Surely the God that hath been faithful all along hitherto will not fail at last 2. Long for it The faithful love his appearing 2 Tim. 4. 8. This is the great day which they long to see that they may meet with their beloved and see him in all his Glory and Royalty They have heard much of Christ and tasted much of Christ and they love him much but yet they have not seen him they know him by hearsay and by spiritual experience but never saw his person whom having not seen you love c. They have seen his picture crucified before your eyes Gal. 3. 1. beholding at in a glass the glory of the Lord 2 Cor. 3. 18. therefore they cannot be satisfied till this day cometh abouâ— Oh when shall it once be the spirit in the Bride saith come Rev. 22 17. Nature saith not come but tarry still if it might go by voices whether Christ should come yea or no carnal man would never give their voice this way The language of corrupt Nature is depart Job 22. 14. Carnal Men are of the Divels mind art thou come to torment us before our time Matth. 8. they cannot endure to hear of it but come Oh come saith Grace this day we have cause to long for not only upon Christs account but our own 't is the day of our perfection as well as Christs royalty now every thing tendeth to its perfect state so doth a Christian then there is perfect holiness and perfect freedom we never find Christ a Saviour to the uttermost till then to the glorified spirits he is but a Saviour in part some fruit of sin is continued upon the body but then body and soul are united and perfectly glorified to enjoy God in Heaven Christ then cometh to make an end of what he had begun he first came to redeem our souls and then our bodies from corruption the body is a captive in the grave when the soul is set at liberty 't is held under the power of death till that day the Butler was not afraid to go before Pharaoh because Joseph told him he should be set at liberty lift up your heads 't is a day of redemption Luk. 17. 28. Christ cometh to loosen the bands and shackles of death to think and speak of that day with horror doth ill become him that looketh for such great priviledges 3. Provide for that day 'T is called the great and noteable day of the Lord Acts 2. 20. it should be the whole employment of our lives to prepare for it but how shall we provide for that day I answer by making peace with God in and by Jesus Christ When Jacob heard that Esau was comming with a great power and force he sendeth to make peace with him we hear of a great day comming when the Lord shall descend from Heaven with a shout and all his holy Angels with him 1. Let us compromise all differences between us and him we are advised so to do Luke 14. 32. While he is yet a great way off he sendeth an Embassage and desireâ—h conditions of peace We need not send to the Lord God maketh the offer to us let us lay down the weapons of our defiance and accept of the terms proposed 2. If you would provide for this day clear up your union with Jesus Christ he is the Judge and there is no condemnation to them that are in Christ Rom. 8. 1. Will the head contemn his own members If we abide in him we shall be able to look him in the face we shall have boldness in that day 1 Joh. 2. 28 then though it be a great day it will not be a terrible day to us 3. Frequent Communion with him at the Throne of Grace When familiar friends meet together after long absence what a sweet interview is
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
but not in their own spirits I am a worm in a much lower Sphere and yet of a prouder heart they are affâ—ble meek modost why am I so fierce and impatient of contradiction Once more If the judgments of God light upon greater Personages for their pride say what will become of me in me 't is more odious If God destroy those whose height is as the height of Cedars Amos 2. 9. surely the Reed should tremble Many times mean and base people that have no tincture of ingenuity and are of no name or quality in the world have pride enough to be bitter enemies to Gods children David saith Psal 35. 15. The abjects gathered themselves together to make Songs against me when as God rebuketh Kings for their sakes If he visit the Throne will he not visit the Ale bench What scorn will he cast upon this sawcy dust these spightful worms that have only malice enough to snarle and can go no further If the great men of the earth tremble shall the bondmen go free Rev. 16. 15. But chiefly upon this occasion would I commend to you the example of the Lord Christ to take down pride this is an example that will shame us indeed what ever the pride be are you puffed up with pride of vain conceit Christ stripped himself of all his glory Phil. 2. 7. with pride of revenge men are loath to strike sale to seek to an enemy they scorn it Jesus Christ though such an excellent person loved us first 1 John 4. 19. sued to his enemies is it disdain of our condition pride of murmurings he made himself a worm and no man and when he was rich in the glory of the God-Head became poor for our sakes Matth. 10. 24. The Desciple is not above his Master nor the servant above his Lord if we be scorned would we be better dealt with then our master was many times you have seen a Master do the work of a servant to shame him so did Christ do but think of Christs excellency and your own base condition as here to shame the brutish Gnosticks the Apostle telleth them they took more upon them then a glorious Angel Again From the Arch-Angels contending about the body of Moses The Devil would discover Moses his Grave and the Arch-Angel is ready to resist him The Note is That God hath Angels and Arch-Angels that are always ready to defend a good cause They are many the King of Heaven hath a brave Court Dan. 7. 10. A thousand thousand Minister to him and ten thousand times ten thousand stand before him Christ saith he could pray for twelve Ligions in an instant Mat. 26. 53. Now a Legion in the least computation is six thousand Foot and seven hundred Horse they are able they excell in strength one Angel slew 185000 in one night Isa 37. 36. They are always ready attending on Gods commands Psal 103. 20. They rejoyce in names of service more then names of honour They are swift in execution they are described to have six wings a piece Isaiah 6. 2. as being at the Lords beck and ready to execute his Command as soon as they hear the word All which First Informeth us of the danger of wicked men in opposing a good cause they fight not only against men but against Angels 2. That Angels have more to do in humane affairs then we are aware of there are evil Angels assisting in the Counsels against the Church and good Angels resisting in those days of conflict The Combate is not only between men and men but between Angels and Angels Dan. 10. 13. The protection of the holy Angels is invisible but true and real 3. Here is comfort to Gods children when they are imbarked in an hazardous but in an holy business there are far more with us then can be against us 2 Kings 6. 16. there is God the Fathers power on the Churches side The Son puts forth the strength of his Mediation Zech. 3. 2. The spirit comforts and animateth us and then holy Angels are imployed as instruments The Lord Jesus and his Angels will stick to the Church when none else dare Dan. 10. 21. There is none holdeth with me in these things but Michael your Prince When all humane strength falleth Christ by their Ministry can uphold the affairs of the Church omnipotency is a great deep usually we look to means and can better conceive of the operations of finite Creatures then of the infinite God therefore doth the Lord represent the help of the Church as managed by these powerful instruments only now take heed that you do not betray your succors nor defraud your selves of their protection 1. By neglecting to seek to the God of Angels Dan. 10. 12. From the first day thou didst set thine heart to understand and didst chasten thy self before thy God c. we are not to pray to them but for them to the Lord. 2. By unwarrantable practises for then you joyn with Satan to their grief Psal 34. 7. The Angel encampeth about them that fear him A good cause should be well managed and then trust God who if he seeth fit to glorifie himself by our deliverance rather then our sufferings can finde means enough to save us when men fail Observe again That Angels have a care not only of the souls but of the bodies yea even of the dead bodies of the Saints as Michael disputed with the Devil about the body of Moses That you may understand the particular care which the Angels have about the people of God I shall open it to you in several Propositions 1. 'T is certain The Angels had a great care about the people of God in ancient times Examples are found every where in the word of God Lot was led out of Sodom by Angels Daniel taught by an Angel Cornelius answered by an Angel an Angel withstood Balaam in the way Numb 22. An Angel walked with the three children in the fiery Furnace Dan. 3. 25. An Angel shutteth up the mouths of Lions that they might not hurt Daniel in the Den Dan. 6. 22. An Angel comforted Paul in the Tempest Act. 27. 23 24. Scarce any remarkable thing befell the people of God but it was accomplisht by their ministry 2. The Ministry of Angels though not so visible and sensible as heretofore iâ— not wholly ceased The priviledge of it belongeth to all Saints Heb. 1. 14. Are they not ministring spirits sent forth for the Heirs of salvation all that are called to inherit a blessing were under their tutelage so see Psal 91. 12. and those instances alledged in the former Proposition are patterns and presidents by which we may know what to expect their tutelage then was more visible and sensible because the Church newly planted needed to be confirmed but God would have us live by faith and expect all our supports in a more spiritual way though we have not visible apparitions yet we have real experiments of their succour the
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
of God the more they hate what is contrary to his will the evil Angels grow worse by frequent acts of spight and malice and the good Angels better by frequent acts of duty For the first see 1 Iohn 3. 8. The Devil sinneth from the beginning Satan is still a sinning and his whole life a continued act of Apostacy so the good Angels are always doing they rest not day and night Rev. 4. 8. Surely 't will be a matter of great advantage to exercise our selves unto godliness the greater will be our hatred of sin and delight in obedience as on the other side the exercising of the heart unto sin doth much strengthen and increase it 2 Pet. 2. 14. In Heaven where there is continual duty there is no sin Let us apply it now First It serveth to humble us we are the next rank of reasonable Creatures but how do we differ from them their natures ingage them to holiness and ours being corrupted engage us to sin their nature will not permit them to sin and our nature will not permit us to do that which is good Rom. 7. 21. and yet the Angels are ashamed of this their nature they cover their faces when they behold Gods Job 15. 14 15. What is man that he should be clean and he that is born of a woman that he should be righteous Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight These holy Angels when they compare themselves with God are abased and should not we much more See also Job 4. 19. Secondly It serveth to stir us up to holiness you will say where lyeth the Motive I Answer 1. We are bound as well as they they behold his face and we behold his face in a glass we are under a Law as well as they yea commanded to observe their pattern Mat. 6. 10. Thy will be done on earth as it is in Heaven The examples of the Saints on earth are no fit Copy for us to write after for there we shall find many of the Letters set awry in their lives corruption is more visible then grace therefore Christ giveth us a Copy from Heaven that we might aim at the holiness and perfection of the Angels 't is but equal that we who expect to be like the Angels in glory Luke 20. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be like them in grace now many would strive to be as Angels for gifts and parâ—s but not for holiness for exact purity and chearfulness and readiness in service which yet are the things propounded to our imitatation the Devil retaineth cunning since his Apostacy to be wise to do evil is to be like the bad Angels not the good if you would not be cast out with them hereafter you should not take their Copy and example for imitation but that of the holy Angels 2. We are bound more then they as being of an inferior rank and acts of submission and obedience do chiefly oblige inferiours the Angels themselves are inferiour to God but dwellers in Houses of clay much more that passage of the Psalmist is emphatical Psal 103. 20. The Angels that excel in strength do his Commandments shall the Peasant scorn that work in which the Prince himself is engaged if the glorious mighty Angels durst not sin against God we should not much more When John would have worshipped the Angel he saith Rev. 22. 9. See thou do it not for I am thy fellow servant Ah who would decline the work when an Angel is our fellow servant when these mighty spirits put their necks to the work of the Lord shall sorry man be excused 3. We are the more bound for their sakes because of their Tutelage they are present with us we are awed by a man of gravity much more should we be by the presence of an Angel When Cato was upon the Stage they durst not call for their obscene Sports there is an Angel always by you What reports think you will they carry to Christ if they should see any thing that is unseemly 1 Tim. 5. 21. I charge you before God and our Lord Jesus Christ and the Elect Angels c. The holy Angels are as it were the Spies and Intelligencers of Heaven and do acquaint Christ not only with our miseries but our sins Gods omni-presency is a great depth we cannot fathom it with our thoughts and therefore it worketh but little with us the nearer things come to the manner of our presence the more do they affect us consider the Angels are present with you in the Room where it may be you are acting your privy wickedness Again we had need be holy the rather for the Angels sake because else we shall lose their Tutelage they care not to take notice of an impure obstinate sinner Psalm 34. â— The Angel of the Lord encampeth round about them that fear him they that fear God themselves delight most in them that do likewise sutableness of Spirit and life breedeth an holy and sweet familiarity between us they delight to keep us and go with us here that they may lay a Foundation for a more familiar acquaintance in Heaven Now shall we grieve such blessed companions When Balaam went to curse the people of God a good Angel resisteth him Num. 22. 22. If an Angel stood in the way of a Sorcerer much more do they seek to stop and prevent the miscarriages and offences of Gods children will you break forth or go on violently when an Angel standeth in the way and leave their Tutelage for a lust they are holy and disallow all carnal enterprises and would withstand the execution of them will you constrain them to forsake you You know how it sped with Josiah when he would not turn his face but go out without the defence of God and his Angels see 2 Chron. 35. 22. He was wounded in the battel and goeth home and dyeth Thirdly It teacheth us to be more awful all fear is not slavish the Angels that have a pure nature are afraid to sin we have a mixed nature corruption is already gotten into our souls and therefore have more need of caution as they that have an enemy without and a treacherous party within have need to watch and ward fear is all the remedy left us we cannot stop the flux of natural corruption but we may withstand an actual temptation as the Angels resist the admission of sin so let us withstand the increase and propagation of it we are always in the presence of God and shall we affront him to his face fear keepeth the Angels pure and us holy them from the admission of sin and us from the commission of it so Solomon saith Blessed is he that feareth always Prov. 28. 14. that is not that perplexeth himself with needless terrors and scruples that were a torture not a blessedness that 's the Devils fear who believe and tremble But when we are always cautious out of a deep
increase the Canon or rule of faith and manners even for our comfort and in Christs time Apostles were added to unvail the figures of the Law and deliver the Gospel more clearly and when once the Canon was setled and enough delivered to make us wise to salvation some were set apart by the constitution of Christ as Pastors and Teachers to explain and apply Scripture and though all the Saints be Kings and Priests to God yet the office ministerial must not be invaded for as spiritual Kingship is no warrant to disturb the Magistrate or to wrest the exercise of authority out of his hands so spiritual Priesthood doth not lay the Ministry in common but still there must be some set apart for that work if we grudge at the institution we repine at Christs bounty to us and in effect bid him take his gift to himself for in the day of his Royalty or Ascention he gave gifts to men some to be Apostles some Prophets some Pastors some Teachers c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient long since foretold Enoch prophesied of it yea the sentence of death pronounced in Paradise did imply it and the Lords messengers have ever urged the terrour of it many passages in Moses may be applied to this purpose Deut. 32. David clearly saith Psal 50. 22. I will set thy sins in order before thee now consider this ye that forget God lest I tear you in pieces and there be none to deliver So Solomon Eccles 11. 9. Remember that for all these things thou shalt come to judgement 'T were needless to tell you of Daniel Joel Malachy Christ Paul Peter John Jude still this truth was pressed in the Church nay the Lord was pleased to grant some intimation of it to the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fragments of the Sybils in Eusebius by the light of nature the Philosophers had some dark and uncertain guesses at such a thing Conscience is soon sensible of the truth of it as Felix trembled when it was mentioned Acts 24. the ancient judgements of drowning the world and burning Sodom were types and forerunners of it Well then entertain this doctrine with the more certainty verum quod primum that which is first is true we are secret Atheists can a man believe judgement to come that walloweth in sin and profaness Our actions are the best image and expression of our thoughts the Apostle saith the latter days shall yeild scoffers and mockers 2 Pet. 3. there may be Atheists in the Church but there are none in hell we deny and doubt of that at which the divels tremble if the Spirit Scripture Conscience Reason will not teach men there is no other way of learning but by feeling and experience Enoch prophesied the man that walked with God he could see the day of judgement though so far off Those that have most communion with God do most discern his mind Let a man walk humbly and closely with God and he is near not only the root of life but the fountain of light Psalm 25 14 The secret of the Lord is with them that fear him when the Disciples doubted of any thing they pointed to him whom Jesus loved and who leaned in Jesus bosom John 13. 21 22 23 23 those that are in Christs bosom know his mind well then if we would pry more deeply into the things of God walk humbly and closely with him there is a promise John 7. 17. He that will do the will of God shall know what doctrine is of God Pure souls are soonest enlightned and they discern most of the Lords counsel who are not darkned wits Lusts and Interests 5. From that Behâ—ld he speaketh of this day of the Lord as if it were instant and before their eyes We should always realâ—ize the day of the Lord and represent it to our thoughts as near at hand 'T is the work of faith to give things absent and at a distance a present being in the heart of a Believer Heb. 11. 1. Six thousand years agone Enoch said Behold he cometh 't is not for us to fix the seasons which the Father hath put in his own hands there may be much of snare and temptation in that therefore the Apostle Paul reproveth them that confidently gave it out that the day of the Lord was at hand 2 Thess 2 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly to come * Austin giveth a reason of it thus ne forte cum â—ransisset tempus tempus quo eum credebunt esse futurum de ipsa mercede fidei desperarent self they should question all when deceived in the time of their fore-setting which indeed experience hath verified In the year of Christ one thousand and one when many vain opinions and conceits of the end of the world were disappointed men began publikely to assert Mundus est incorruptibilis Bar. ad annum 1001. The faith of all truths is shaken by the disappointment of a rash confidence but though we are not punctually to state the time yet the thing being certein faith should represent it to the thoughts as actually present and we should live as if the Trumpet were always sounding in our ears and the Judge were sate and the books opened to put off the thought of that which will one day and within a short time come about is a spice of Atheisme Amos 6. 3. for things foretold in the Word should be as certain and have a like influence upon us as if they were already accomplished Behold the Lord is come 6. From that with ten thousand of his Saints When Christ cometh to judgement his Saints come to judge the world with him When the wicked are filled with amazement they come in Christs company partly that the world may know what shall be done to the men whom God will honour and that Christ may be admired in the glory he putteth upon them 2 Thess 1. 10 partly that Christ may make them partakers of the mediatory Kingdom therefore they are associated with him in judging the world Matth. 19. 28. their suffrage is required as approving the sentence of the Judge 2 Cor. 6. 2. partly for the greater sorrow of the wicked they shall be judged by mean men whom they once hated and persecuted Psal 49. 12. The upright shall have dominion over them in the morning that is of the resurrection they counted their lives madness and folly but now they are exalted partly to make amends for the perverse censures of worldly men now they are judged every day counted the off scowring and reproach of men but then the Lord will clear up their innocency and they shall sit as Justices with the Judge upon the Bench. Well then 1. Be Saints if you would have a Saints priviledge Fellons may be jovial in the Prison but they tremble at the Bar they are happiest that have joy and boldness at Christs appearance when
to God taxing the administration of his providence as if he dealt too hardly with us so that in effect murmuring is an anti-providence first cherished by repining thoughts and then vented and uttered in bold and uncomely speeches thoughts are audible with God but 't is worse when thoughts are not controled but break out openly in words tending to Gods dishonour if the fire be kindled in our bosoms 't is some kind of victory if we smother it and will not let the sparks fly abroad There are several kinds of murmuring either against men or against God though in the issue all be against God against God about men 1. Against men and so either against our equals or superiours 1. Equals when we murmur because they are admitted to the same priviledges with our selves see Mat. 20. 11. They murmured against the good man of the louse saying these last wrought but one hour so Luk 15. This thy son devoured his living with harlots c. and Beza of some that reproached him with the sins of his unregenerate condition Hi homines invident mihi gratiam divinam surely these men are angry because God hath shewed me mercy there is an envious nature in man we would all shine alone and inclose the common salvation to upbraid men with late conversion is all one as to make it a crime because they are born but yesterday 't is to take up that filth which God would have covered 2. Against Superiours especially because invested with Magistracy or Ministry some men are of a yokeless libertine spirit will acknowledge no other Law but their own lusts as in the Text Murmurers walking after their own lusts think Magistracy to be an incroachment upon their freedom and therefore cannot away with any established order and as for Ministry that all the Lords people are holy Numb 16. 3 what need any to be set a part for that work thus would they level all things in Church and Common-wealth as those Rebels rose up against Moses and Aaron but though not against the Office we may murmur at the persons that are advanced as if we would teach God how to govern the world and whom to lift up and cast down or else by finding fault with their government without a cause some presumptuovs persons that never learned obedience are always unsatisfied 't was * observed of Egypt that it was Loquax est ingeniosa in contumeliam praefectorum provincia si quis forte vitaverit culpam contumeliam non â—ffâ—git many such ungoverned spirits there are that are always traducing publick government especially when 't is most faithfully manag'd and to the discouragement of Opinionists and evil-doers God will not suffer this evil to go unpunished Exod. 16 8. and 1 Sam. 18. 7. the calling is his Ordinance the persons are designed by his providence and the work concerneth his glory and therefore God taketh himself to be much interested in the querrel 2. There is a murmuring which is immediately against God himself since the fall man is always quarrelling with his Maker either against his Decrees or his Laws or his Providence 1. Against his Decrees proud man cannot endure to hear of Gods absolute Soveraignty we will do what we will but we will give leave to God to do what he will The good man of the house was fain to plead his right Mat 20. 15 Shall I not do with my â—wn c. we can see no reason why God should pass by one and chuse another though we can see no reason 't is enough 't is Gods pleasure Mat. 11. 26. God hath his arcana imperii as well as earthly Princes and we have cause to admire what we cannot understand things may be just though his reasons appear not to us God is not bound to give us an account or to tell us all his secrets humane reason groweth giddy by prying into the depth of Gods Decrees 't is good to change disputes into wonder and reverence Rom 9. 10 Who art thou Oh man that disputest with God we may chop Logick one with another the potsheards of the earth with the potsheards of the earth but Gods prerogative is above the tribunal of our reason 2. His Laws a proud creature cannot endure to hear of restraints we could love other things in God but not his legislative power the carnal mind will never stoop but complaineth of him as harsh and severe as if he had forbidden us the satisfying of those desires which he hath planted in us the Israelites murmured thus the Land was a good Land but there were Gyants and Sons of Aâ—ak Numb 13. 32. the Heaven promised is a good Heaven but the way is rough and unpastable duties are difficult and 't is cumbersome to thwart our lusts the project of carnal nature is to find out an easie and smooth path to eternâ—l happiness see Psal 106 24 25. They despised the pleasant land they bâ—leeved not his word but murmured in thâ—ir Tents Heaven figured by the Laud of Canaan is not counted worth the pains and difficulty of getting thither 3. His Providence in general when the wicked prosper 't is a temptation that hath shaken the tallest Cedars in Lebanon David though a Steward he was ashamed of it and counts it bruitish ignorance Psal 73. 22. so Jerem. 12. 1. 2 3. and Habakkuk chap. 1 But let us come to temptations that are of a more particular and private experience We murmur either for what we want or for what we have lost or for what we affect First for what we wâ—nt as soon as we are streightned we complain presently this is not so bad as when we murmur out of wan onness the Israelites I observe did sall a murmuring either out of want and then they were spared as for want of waters Exod. 5. 14. for want of meat Exod. 16 2. want of bread Numb 20. 3. but at other times out of wantonness they loathed Manna must have Quails but then some special judgment or other brake out upon them but however 't is bad enough when our necessities extort these complaints from us want is a time of praying not of murmuring the Throne of Grace was erected for a time of need Heb. 4. 16. but 't is mans usual custome to change duties into sins as admonition into censuring instead of speaking to men we speak of men so instead of complaining to God we complain of God and so make murmuring take the room of prayer Necessity is a time to put the promises in suit to try faith to awaken affections not to provoke murmurings I was dumb and opened not my mouth saith David Psal 39. We may open our mouths in confessions of sin humble narratives pleading of promises but not in self justifications stormings against Providence or words of unbelief and impatience so we must be dumb and not once open our mouths Secondly For what we have lost we complain when God taketh away such a child or such a comfort
running and still moveth faster and faster look then to your first breaking off from God and remitting your watch and spiritual fervour 't is easier to crush the egg than to kill the serpent He that keepeth an house in constant repair prevents the ruine and fall of it stop every hole and chinck before the mischief spread further 4. Plead with thy heart the highest degree of love doth not answer the dignity of Christ nor the duty that we owe to him he is to be loved with all the Soul and all the heart and all the might 't is a disgrace to him to give him less surely he looketh to be much loved again who hath loved us so intirely and translated us out of darkness into marvelous light 5. In case of decay take the advice which the holy Ghost hath given you Rev. 2. 5. where three things are required 1. Consideration 2. Humiliation 3. Reformation 1. Consideration Remember whence thou art fallen ponder the case in examination we compare our selves and the Law together but in this recollection our selves and our selves together sadly consider then what a difference there is between thee and thy self recall former experiences and say as Job 29. 2. 3. Oh that I were as in moneths past in the dayes when God preserved me when his candle shined on my head or as the Churce Hosea 2. 7. It was better with me than now in our serious sequestration and retirements we should have such thoughts as these are I was wont to spend some time every day with God I remember when 't was a delight to me to think of him now I have no heart to pray or meditate no relish of communion with his blessed majesty 't was the joy of my Soul to be at an Ordinance the returns of the Sabbath were welcome to me but now what a weariness is it time was when I had sweet experiences and the graces of Gods Spirit were more lively in me but now all is dead and inefficacious time was when a vain thought was burdensome unto me but now I can away with sinful actions time was when the mispence of ordinary time was a grief unto my Soul now I can spend the Sabbath unprofitably and never be troubled c. Thus should you consider your estate 2. Humiliation intimated in the word repent 't is not enough to know your selves faln many are convinced of their collapsed and decayed estate but do not judg themselves for it in Gods presence go bewail it to God smite upon the thigh praying for pardon that 's the notion of the word repent here 't is not enough to repent of gross whoredom theft drunkenness we must repent also of the decayes of love the blind world thinketh we are to repent of nothing but what is publikely odious In friendship coldness is taken for a great injury go arraign thy self before God for growing cold in his Love and Service 3. Reformation do thy first works we must not spend the time in idle complaints many are sensible that do not repent some may repent that do not reform you must not be quiet till you recover your former station Christ puts Peter upon a trebble profession because of his trebble denyal John 21. 17. The next note is from the coupling of these two the love of God and looking for the mercy of Christ unto eternal life Thence observe That love to God will put us upon looking for Christs second coming when this mercy is to be dispensed to us See the like connection elsewhere 2 Thes 3 5. the Lord direct your hearts to the Love of God and the patient waiting for Christ. Two reasons may be given of it 1. Love allayeth fear 1 John 4. 17. 18. of whom should a Christian be afraid at that day of the Divel he is held in chains of darkness and judged by the Saints together with Christ of Christ Shall the members be afraid of their head the ransomed of their Redeemer the beloved of of their Saviour Oh but then he cometh as a Judg but 't is to plead their cause to right their wrongs to revenge their enemies to reward their services if he be then your Judg he hath ever been your Advocate hitherto and surely he that hath interceded for you will not condâ—mn you 2. Love quickeneth desire 2. Pet. 3. 12 Looking for and hastening the coming of the Lord. see Cant. 8 14. Rev. 22. 20 An Harlot would have her husband deferre his coming but a chast spouse thinketh he can never come soon enough they that go an whoring after the world neither dâ—sire Christs coming nor love his appearing but the Spirit of the Bride saith come they that love God look for it Phil. 3. 20. long for it 2 Tim 4. 8. they love his appearing corrupt nature saith depart Job 22. 14. but grace saith come the children of God would fain see him of whom they have heard so often and so much and of whose sweetness they have tasted they know him by hear-say and by spiritual experience but they would fain see his person This now informeth us what a difference there is between a child of God and wicked men they wish this day would never come and would be glad in their hearts to hear such news the thought of Christs coming is their burden and torment they have the spirit of the Divel in them art thou come to torment us before our time Matth. 8. 31. They cannot endure to hear or think of it if it might go by voices whether Christ should come or no would they give their voice this way and say Come Lord Jesus yea come quickly If Thiefs and Malefactors should have the liberty to chuse whither the Assizes should be kept or no would they ever fix it and look for and long for the time of its approach No no but a child of God is waiting and looking for this happy time But now here is an Objection are Christians alwayes in this frame What shall we say then to those weak ones that tremble at the thought of it for want of the assurance of Gods Love and the best Saints that do not alwayes feel such an actual inclination and strength of desire I answer the meanest Saint hath some inclination this way can a man desire that Christ should come into his heart and not come to Judgment Since comfort and reward is more naturally embraced than duty the first work of grace is to raise us up to this hope 1 Pet. 1. 3. but yet sometimes there may be a drowsiness and indisposition and then their lamps may not be kept burning Luc. 12. 35 36. The wise Virgins stept as well as the foolish Matth. 25. oftentimes they find themselves indisposed for his coming by careless carriage remission of their watch and scattering their Love to the Creature yea much of their old bâ—ndage may remain through the imperfection of their Love for his perfect love casteth out fear A wife
the fire hating even the garment spotted by the flesh HEre is the second part of the Exhortation explaining their duty towards others or teaching them how to behave themselves to them that were gone astray Of some have compassion the vulgar readeth quite to to another sense and some being reproved Beza saith that in some Greek Copies he found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reading which we follow is to be preferred the other is but in few Copies is harsh in construction and mangleth the whole context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on these have mercy 't is a word that cometh from another word that signifyeth bowels and so noteth not only the gentleness of the censure but the inward affection or as we render it the compassion which we should have over them putting a difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath many significationâ— judging discerning we most fitly render it according to its usual sense and the Apostles scope From the 22. verse observe 1. That reproofs must be managed with compassion and holy grief ouâ— words must have bowels in them this is like God He doth not afflict willingly nor gâ—ieve the children of men Lam. 3. 33. there are tears in his eyes when he hath a rod in his hand 't is like Christ He wept when he drew near the City Luk. 19 41. the Jews were his enemies and that was the day of his solemn tryumph yet he wept Oh that thou haâ—sâ— known the things of thy peace 't is suitable to the disposition of Gods servants in all ages Samuel left Saul but wept for him 1 Sam. 25. 35. Paul speaketh of very wretches that made a design of the Gospel to gratifie their belly concernments I tell you weeping saith he Phil. 3. 18 19 There are three grounds of this holy grief 1. The dishonour done to God Psal 1â—9 136. love will be affected with the wrong of the party loved if we see a man kill a friend or child whom we love the sword would pass through our own hearts Luk. 2. 35. Shall we see them strike at God and not be troubled 2. The harm and destruction men bring upon themselves that they have no care of their own souls Jer. 13. 17. 3. The proneness that is in our nature to the same sin Gal. 6. 1. Bernards good man would weep ille hodie ergo cras he to day and I to morrow there is no sin in their lives but was in your nature Well then it checketh them that speak of others sins by way of reproof or censure but with delight or petulancy of spirit many reproofs are lost because there is more of passion then of compassion in them 't is spiritual cruelty when you can turn a finger in your brothers wound without grief reproofs are delightful sometimes out of the sweetness of revenge or hatred and ill will to the persons of men sometimes out of pride or a desire to vaunt it and insult over others sometimes from self conceit and non consideration of our own faultiness Oh consider this is not Christian dealing Paul saith I am afraid least when I come among you my God will humble me and that I shall bewail many c. 2 Cor. 12. 21. Many a proud Pharisee would have blustred and threatned them with the severity of discipline but Paul was afraid he should have a heavy load upon his own soul Again and more expresly observe That in reproving some must be handled gently But who are those that must be handled gently 1. With the most notorious 't is good to begin mildly that they may see our good will and desire of their Salvation 2 Tim. 2. 25. hasty Spirits cannot brook the least opposition and therefore are all a fire presently how did God deal with us in our natural condition with what lenity and mildness and spake comfortatably to us to allure us out of the Divels snaâ—e Hosea 2 15. 2. The persons whom we should treat with much compassion are these 1. The ignorant and seduced some are of a simple and weak heart the young men that went with Absalon went in the simplicity of their hearts and knew not any thing 2 Sâ—m 15. 11. though swine or dogs be driven with violence yet poor stray Lambs must be brought home as the Shepherd brought home his two lost sheep upon his shoulders rejoycing Luc. 15. Many well meaning men may erre be not too severe with them leâ—t prejudice make them obstinate and so from erring brethren they become heretical 2. Those that slip of infirmity members must be set in joint tenderly Gal. 6. 1. the carnal world reflects with most sharpness upon the infirmities of Gods people the late Bishops Courts were chiefly bent against the godly a Drunkard and an Adulteror found more favour than a godly Inconformist let us learn to distinguish betwixt an evil course and inconsiderate slips and as long as there is any thing of Christ be not too severe 2 Thess 3. 15. 3. The afflicted in Conscience we must not speak to the grief of those whom God hath wounded the Apostle would have the incestuous person comforted lest he should be swallowed up of too much grief 2 Cor. 2. 17. When Adam was troubled though God reproved him yet he made him a coat of skins to cover his nakedness when Peter was weeping Christ sendeth a comfortable message to him Go tell my disciples and Peter c. Mark 16. 7. 4. If they erre in smaller matters we must not deal with motes as with beams and put the wicked and the scrupulous in the same rank nor the gross Heretick and those that mistake in point of Church order while the judgement is sound in Fundamentals and the practice is reformed we should use meekness till God reveal the same thing Phil. 3. 15 16. God hath given them light in most things and those which are most necessary and no time will discover those truths to them whereof they are yet ignorant 5. The tractable and those of whom we have any hopes Rehoboam would deal roughly and so lost ten tribes Tertullian was even forced into the tents of the Montanists by the indiscreet zeal of some who were too forward with censures and still men are lost that otherwise would be reclaimed differences are made irreconcileable by the imperious sowreness and bitterness of those that manage them dashing storms wash away the seed whereas gentle showers refresh the earth men left without hope grow desperate From that putting a difference In all censures and punishments there must be choise used and discretion Prudence is the Queen of graces different tempers require different remedies the Prophet saith in Husbandry the fitches are not treshed with a threshing instrument neither is a cart wheel turned about upon the Cummin but the fitches are beaten out with a staff and the Cummin with a rod so all tempers do not need a like dispensation God himself putteth a difference some
looked upon either â—â— as an account of his charge in effect he saith I have done the work for which thou hast sent me Christ is under an office and obligation of faithfulness he hath a trust of which he must give an account he is to take care of the persons of the Elect to justifie sanctifie and glorifie them in his own day now that it may appear that he is not unfaithful in his trust he doth present them to God as having fully done his work so that no doubt of his unwillingness to pardon or sanctifie or glorifie is in effect to charge unfaithfulness and disobedience upon him for Christ as Mediator is subordinate he is Gods 1 Cor. 3. 18 and 1 Cor. 11. 3. The head of Christ is God namely with respect to this office and charge so he is under God and to give an account to him he hath undertaken to make up all breaches between God and us as to the merit and satisfaction he gave an account a little before his going to Heaven John 17. 4. but as to the application to every party concerned he will give an account in the last day when he will present himself and all his flook saying Behold I and all the little ones which thou hast given me Heb. 2. 13 when all the Elect are gathered into one troop and company and not one wanting 2. As an act of delight and rejoycing in his own success that all that were given to him are now fit to be settled in their blessed and glorious estate Christ taketh a great deal of delight to see the proof and vertue of his death and that his blood is not shed in vain as a Minister taketh delight in those whom he hath gained to God what is our hope our joy our crown of rejoycing are not ye in the day of the Lord 1 Thess 2. 19. if we rejoyce thus in the fruit of our Ministerial labours surely Christ much more we have not such an interest in them as Christ hath and the main vertue came from his death and spirit 't is said Isa 53. 11. He shall see of the travel of his Soul and be satisfied that may be understood either of his fore-seeing from all eternity or of his actual seeing when the whole is accomplished if you understand it of his foreseeing the expression is not altogether alien from the point in hand when Christ foresaw the good success of the Gospel and what a company he should gain to himself in all ages he rejoyced at the thought ofit well saith he I will go down and suffer for poor creatures upon these tearms but rather I understand it of his sight of the thing when it is accomplished when he shall see his whole family together met in one Congregation now saith he I count my blood well bestowed my bitter agonie well recompenced these are my Crown and my rejoycing Look as the first person delighted in the fruits of his personal operation for so 't is said Exod. 31. 17. In six days God made Heaven and on the seventh day he rested and was refreshed he was refreshed not in point of weariness but delectation he rejoyced in the product of his wisdom power and goodness so Christ in the work of redemption when his death turneth to a good account he will delightfully present you to God as the proof of it These are those whom I have redeemed sanctified and kept c. 3. 'T is an Act of his love and recompence to the faithful they have owned him in the world and Christ wil own them before God men and Angels there is no Saint so mean but Christ will own him Luke 12. 8. The Son of man shall confess him c. Father this is one of mine as for his enemies Christ will see execution done upon them slay them before my face Luk. 14. 27. to his friends he will own them publickly and that 〈…〉 be honoured before the presence of his glory Well then see that you be of the number of those whom Christ will present to God if he hath purified you to himself Tit. 2. 14 he will present you to himself if you be set a part for God Psal 4. 3 you shall be brought to God the work is begun here privately 't is done at our deaths when the foul as soon as 't is out of the body is conveyed by Angels to Christ and by Christ to God and publikely and solemnly at the day of his coming then he presents the Elect as a prey snatch'd out of the teeth of Lyons but spiritually the foundation is laid when you dedicate your selves to God Rom. 12. 1. and walk so as Christ may own you with honour and credit in that great day if you be the scandal of his Ordinances the reproach of your profession can Christ glory in you then as a sample of the vertue of his death Surely no. Again observe That when Christ presenteth the Elect he will present them faultless that is both in respect of justification and sanctification this was intended before the world was Eph. 1. 4. he hath chosen us before the foundation of the world that we should be holy and without blame before him in Love but is not accomplished till then now we are humbled with many infirmities and sins but then presented holy unblameable and unreproveable in his sight Col. 1. 22. the work is undertaken by Christ and he will carry it on till it be compleat here the wedding garments are a making but then put on 1. The work must be begun here the foundation is laid as soon as we are converted unto God 1 Cor 6. 11. 2. This work increaseth daily more and more 1 Thess 5. 23. 24. we are not faultless but Christ will not rest till we be faultless he is sanctifying further and further that we may be blameless at his coming he will pursue the work close till it be done 3. 'T is so carried on for the present that our justification and sanctification may help one another the benefit of justification would be much lessened if our sanctification were compleat and our sanctification is carried on the more kindly because the benefit of justification needeth so often to be renewed and applyed to us 〈…〉 inherent righteousness were more perfect imputed righteousness would be less set by in this great imperfection under which we now are we are too apt to fetch all our peace and comfort from our own works to the great neglect of Christ and his righteousness therefore doth the Lord by little and little carry on the work of grace that by the continual sense of our defects and the often making use of Justification we may have the higher apprehensions of Gods Love in accepting us in Christ the reliques of sin trouble us as long as we are in the world and so the benefit is made new to us which otherwise would wax old and out of date and the benefit being made new
of folly mixed with popular Rites and Customs There are many things necessary to Religion which the Angels themselves could not have known if they had not been revealed therefore their knowledg increaseth by observing Gods dispensations to the Church Ephes 3. 10. The way of Salvation by Christ is such a Mystery as could not have entred into the heart of any creature no not of an Angel If an Angel had been to set down which way man should be redeemed nay if all the Cherubim and Seraphim Thrones Dominions and Powers had met together in a Synod and Council and had taken in all the world to their assistance it would have posed them all to have found out such a Way as God hath appointed But not to speak of Mysteries There is in the Word some Moralities suitable to the Law of Nature which was once written upon mans heart but alas now there remains only some scattered fragments and obscure characters so defaced that they cannot be read and how blind are we in these things without the Word Witness the sottish Idolatry of those Nations that want it worshipping stocks or stones yea a piece of red cloth or what ever they saw first in the morning And witness those brutish Customs among other Nations whereby uncleanness and unnatural sins have been authorized by a Law Therefore 't is a great mercy that something is delivered and given out as a Rule of Faith and Manners 2. That this Tradition is written and put into a stated course in those Books which we call Scriptures If the Revelation of Gods Will had been left to the tradition of men of such a rank or order what a liberty might they take of coyning Oracles and obtruding their fancies upon the world 'T is a great mercy that our faith doth not depend upon uncertain suggestions but some main publique Records to which all may appeal and find satisfaction Heretofore the Lord revealed himself by Visions Oracles and Dreams to persons of ancient holiness and sanctity that they might instruct others which course was sure enough while the people of the world were but a few families and the persons intrusted with Gods message had authority and credit sufficient with the present age and lived long to continue the tradition with the more certainty to future ages But afterwards the Lord was pleased to speak to his Church both by Word and writing His Word was necessary for further revealing and clearing up the doctrine of Salvation and writing was necessary because when Precepts were multiplyed it was needful for mens memories that they should be written the long life of Gods Witnesses was lessened corruptions began to increase Satan giving out lying oracles and visions idolatrous Rites and customs crept into the best families the people of God were grown numerous enough to make a Commâ—nwealth and Politick Body therefore to avoyd mans corruptions and Satans deceits the Lord thought fit that we should have a written Rule at hand as a publique Standard for the tryal of all Doctrines God himself wrote the first Scripture with his own Finger upon tables of stone and he commanded Moses and the Prophets to do the same Exod. 17. 14. and 34. 17. which dispensation of Word and Writing continued till Christs time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many publique Notaries consigned it to the use of the Church in all Ages When the Canon began to be compleat the latter Apostles pressed the receiving of it and John as the last and as one who outlived all the rest closeth up his Prophecy thus Rev. 22. 18 19. If any man add c. and if any man take away c. which doth not only seal up the Book of the Revelations but the whole Canon and Rule of Faith which indeed was a great mercy to the world the Lord knew to what a liberty we inclined in divine things and therefore we needed to be tyed up to a Rule which here is given us 3. The mercy of God appeareth in preserving it that it may be delivered from one age to another No Doctrine so ancient as the Doctrine of the Scriptures it describeth the whole History of the World from the very Creation and the original of all things Where are there Records so ancient and yet they have been preserved even to our time We have some ancient writings of the Heathens though nothing so ancient as Scripture but these are not contrary to mens lusts and have been cherished by them and yet they have felt the tooth of time and are in a great measure mangled but the Word of God hath been maligned and opposed and yet it continueth and holdeth up its head in the world not only the main Doctrine of the Scriptures hath been continued but no part of the Word hath been falsified corrupted destroyed the world wanted not malice nor opportunity the powers of the world have been bent against it and corrupt persons in the Church have been always given to other gospelling but still the Scriptures have been wonderfully preserved as the three children in the furnace not an hair singed not a jot and tittle of Truth perished 4. That God doth continually stir up men in the Church and bestow gifts upon them for the opening and application of this faith and doctrine of Salvation Christ that hath given Prophets and Apostles to the Church to write Scripture hath also given Pastors and Teachers to open and apply Scripture that so still it might be delivered to the Saints and also to vindicate the doctrine of it when opposed Every age that hath yeilded the Poyson hath also yeilded the Antidote that the world might not be without a Witness if there hath been an Arrius there hath been an Athanasius if a Pelagius there is also an Austin the Church hath never wanted help in this kind Look as in War as the Arts of Battery and methods of destruction do increase so also doth skill in Fortification and in the Church God still bestoweth gifts for the further explication of Truth 5. That the Light cometh to us and shineth in this Land The Gospel is a great National Priviledg To you is this Word of Salvation sent Acts 13. 26. Pray mark 't is sent he doth not say we have brought it to you but 't is sent 't is a token sent from Heaven in love there is a mighty Providence accompanieth the Gospel the journeys of the Apostles as I said but now were ordered by the Spirit as well as their doctrine Acts 8. 26. The Angel of the Lord said to Philip Arise and go towards the South towards the way that goeth down to Jerusalem They went not as their own good affection carryed them but according to the Spirits direction So Acts 17. 7 8 9. The Spirit suffered them not c. as prophecy came not by the will of man 2 Pet. 1. 20. that is the doctrine it self