THis Epistle, as others, beginneth with usual Christian salutations; these are continued through the two first Ver­ses, in which you have,

1. The person saluting, Jude, the Author of the Epistle.

2. The persons saluted, the Be­leevers of that age.

3. The form of sal [...]tion, Vers. 2. Mercy, and peace, and love be multiplyed.

This first Verse presenteth us with the two first Circum­stances, [Page 2] the Saluter, and the saluted. 1. The Saluter is de­scribed by his name, Judas; his office and condition of life, the servant of Jesus Christ; by his kindred and relation, and Brother of James. 2. The Saluted they are described, 1. By their condition, [...] called, that is to be read first, as Beza. 2. By the effects and manifestations of it, which are two: 1. Sanctified by God the Father. 2. Preserved in Jesus Christ. These are the parts, I shall explain them branch by branch in the order propounded, with practical hints from each, which I shall handle in no fuller latitude then the present Text will allow.

1. The Saluter, and there his name Judas, called also Thaddeus, Mat. 10. 3. and Lebbaeus; these several names im­plying the same thing, and were given him either by the people or the Disciples, partly to distinguish him from Judas the Apostate, partly to note his constancy in confessing and praising God; for so it signifieth, as you may see Gen. 29. 35. Now Leah said, I will praise the Lord▪ therefore she called his name Judah. Divers note hence, 1. That Christian names should be significant, such as may remember us of duty. Again, Observations. 2. That it is lawsul to divulge or conceal our names in our writings, according as it may make for the glory of God, to do either the one or the other. Jude mentioneth his name, but Paul doth not, or whosoever was the Author of the Epistle to the Hebrews. 3. That godly men and wicked may both be called by the same name: So Judas the Apostle, and▪ Judas the A­postate: There was Enoch Cains son, Gen. 4. 17. and Enoch Seths son of the Church line, that walked with God, Gen▪ 5. 22. But to mention these things is more then enough; the next circumstance will afford us more.

2. His office and condition, the Servant of Jesus Christ. It is a thing usual with the Apostles to prefix this among other their honorary titles; as Rom. 1. 1. Paul a Servant of Jesus Christ: so Phil. 1. 1. The greatest honour that he would put upon himself and Timothy, was this, Paul and Ti­motheus the Servants of Jesus Christ. This term, a servant of God or Christ, in the use of Scripture, is several ways apply­ed▪ 1. It may be understood of any kind of subserviency to [Page 3] Gods Will and secret Counsels, or instrumentality in the ex­ecution of his Decrees: so wicked men may be said to be Gods servants, so far forth as he serveth his designs of their endeavors: as Cyrus was Gods servant, because he should perform all his pleasure: so Nebuchadnezzar, Jer. 27. 6. These things have I given into the hands of Nebuchadnezzar my ser­vant. 2. It noteth a pious care to perform Gods revealed Will; they that out of a sense of his love resign up them­selves to do his Will, are called his servants▪ so he that is call­ed in the Lord, whether he be bond or free, is said to be Christs servant, 1 Cor. 7. 22. So godly Masters are said to have the Lord for their Master, Ephes. 6. 9. Knowing that your Ma­ster is also in Heaven: In the former place he saith, a servant is Gods freeman; and here, that a Master is Gods servant. 3. It noteth designation to any publique office for Gods glory; those that do more eminently or more nearly serve God in some peculiar office, are called his servants; as Ma­gistrates. Rom. 12. 4. He is the Minister of God for thy God: And vers. 6. Gods Ministers attending continually for this thing. But yet more especially they are called Ministers and ser­vants, who sustain the publique Offices of the Church; as 2 Tim. 2. 14. The servant of the Lord must not strive, but be gentle to all m [...]n, apt to teach; patient; meaning one employed in the publique Ministry. So the Priests of the Old Testament were called the Lords servants, as Psal. 134. 1. Behold, bless ye the Lord all ye servants of the Lord, which by night stand in the house of the Lord; He speaketh to the Priests that were to watch in the Temple: and in this sence it is said, Amos 3. 7. I have sent my servants the Prophets. But now among these Ministers and Officers of the Church, the Prophets and Apo­stles are stiled so by way of eminency: Yea yet further▪ Christ, because of his Office of Mediator, which is the highest Office, and proper to the Head of the Church, is called Gods Servant; as Isai. 49. 3. Thou art my Servant: and Isai. 53. 11. By his knowledg shall my righteous Servant justifie many. To apply all now to the case in hand; Jude is called a ser­vant of Jesus Christ, not only as one that had given up himself to do his Will as a Christian, but as an Apostle See my Ex­position on Ja [...] ▪ 1. 1. [Page 4] Let us now observe something hence.

Observe first, That Jude placeth his service among his Ti­tles: Observat. 1. He might have urged other things to render himself honorable to the world, but he doth not stand upon those things, it is enough for him to say, Jude a servant: As Jude the Lords Cousin calleth himself his servant; so doth Mary the Lords Mother stile her self his handmaid, Luk. 1. 38. Behold the handmaid of the Lord: And the Apostles generally urge it as one of the fairest flowers in their garland, the honour of being Christs servants; yea Christ himself counteth it no dishonour to be stiled Gods servant: The meanest offices about Princes are accounted honorable; to be a Groom there, is better then to be a Lord elsewhere: Servire Deo regnare est, it is royal and kingly to be Gods servant; indeed every servant there is a 1 Pet. 2. 9. Rev. 1. 6. King; as Zeba and Zalmunna said of Gideons Brethren, They each one resembled the children of a King: so all these are spiritual Kings, that live the noblest and freest life in the world. And as we have a glorious Ma­ster, so consider your fellow-servants; the glorified Saints and we make but one family, Ephes. 3. 15. And the Angels themselves are called his Ministers, Psal. 103. 21. Ye Mini­sters of his that do his pleasure; they are a part of Gods at­tendance, and wait upon their Masters person: When we have such fellow-servants, we should not count our work a slavery and baseness; it can be no disparagement to us to be in the same rank and order with the Angels and Saints de­parted. Well then, Learn to value the honour that you have by Christs service; as that Emperor counted it a great­er priviledg to be a Member of the Church, then Head of the Empire: Look upon duty as an honour, and service as a pri­viledg; Honorabilia legis, Hos. 8. 12. so the Vulgar: And if ever you be put to your choyce, either to enjoy the greatest outward honours, or to serve Christ with disgrace, choose the latter. Moses refused to be called the son of Pharaohs daugh­ter when he came to age, Heb. 11. 24, 25. Galeacius Carraciolus left the honour of his Marquisate for an obscure life and the Gospel at Geneva: Indignities and dishonours done you in the way of duty, are honours; reproaches for Christs sake are [Page 5] treasure, Heb. 11. 26. One of Pauls honorary titles is, Paul a Prisoner of Jesus Christ, Philem. 1. and elsewhere he holdeth up his chain in a kind of triumph, For the hope of Israel am I bound with this chain, Acts 28. 20. What ever befalleth us in and for our service to Christ, be it never so disgraceful, it is rather a mark of honour, then a brand of shame.

Observe again, His relation to Christ is expressed by service; Observat. 2. as he describeth himself to be James's Brother, so Christs Ser­vant; by that means he was entitled to Christ: if we would be Christs, we must do his Will; our John 12. 26. relation ariseth from service: Therefore I shall here take occasion to shew you what it is to be Christs servants. 1. Who ever is Christs servant must resign and give up himself wholly to the Will of Christ; for he that is Christs servant, he is so by Covenant and Consecration: We are indeed Christs by all kind of rights and titles; he made us, and not we our selves; no creature is of its self, and therefore it is not its own, but ano­thers: It is Gods Prerogative alone to love himself, and seek himself, because he alone is without obligation and de­pendance; but we owe our selves to him, and therefore cannot without robbery call our selves our own. Your Psal. 12. 4. tongues are not your own to speak what you please, nor your hearts your own to think what you please, nor your hands your own to do what you please; by virtue of your Creation you are anothers, and are bound to live and act for another, according to his Will, for his Glory. But this is not all; By Redemption you are Christs; Ye are bought with a price, 1 Cor. 6. 20. as the redeemed are bound to serve him that ransomed them: If a man had bought another out of captivity, or he had sold himself, all his strength or service belonged to the Buyer: Christ hath bought us from the worst slavery, and with the greatest Price; no thraldom so bad as bondage to Sin and Satan, no Prison so black as Hell, and certainly Christs Blood is better then a little money: So that to live as if we were at our own dispose, is to defraud Christ of his purchase. Thus we are Christs by Creation and Redemption; but now if we would be his servants, we must be his by voluntary contract, and spiritual resignation: Yield [Page 6] up your selves, &c. Rom. 6. 13. Christ loveth to have his right and title established by our own consent. We take Christ for Lord and Master, and give up our selves to him, that we may be no longer at our own dispose, and therefore it is not only robbery, but treachery and breach of Covenant to seek our selves in any thing. This resignation must be made out of a sense of Christs love to us in his death and sufferings: 2 Cor. 5. 15. Christ dyed, that they which live should not henceforth live to themselves, but unto him that dyed for them: We enter upon other services out of hopes, but we enter upon Christs service out of thankefulness. Again, This resignation must be uni­versal, without reservation of any part: You must have no other Master but God; Mat. 6. 24. Ye cannot serve two Ma­sters, ye cannot serve God and Mammon. Usually men divide themselves between God and the world; they would give their Consciences to Christ, and their hearts to Mammon: The Devil pleadeth for a part, for by that means he knoweth that the whole will fall to his share; therefore all, the whole man, in vow, purpose and resolution, must be given up to God. 2. Having given up your selves to Gods service, you must walk as his servants, that is, not as you list, but as the Master pleaseth: The Angels are Gods Ministers, doing his pleasure, Psal. 103. 21. A servant hath no will of his own, but hath given up his liberty to the directions and com­mands of another; therefore if you be Gods servants, you must earnestly desire the knowledg of his Will, and readily comply with it; you must not do things as they please self and flesh, but as they please God: David beggeth for knowledg as Gods servant, Psal. 119. 125. I am thy servant, grant me understanding, that I may know thy Testimonies. A faithful servant would not willingly offend his Master, and therefore would fain know what is his will: They plead with God, and search themselves, Rom. 12. 2. and all to know his pleasure; and not only to know it, but to do it, otherwise they are worthy of many stripes by Christs own sentence: The Masters will should be motive enough, 1 Thes. 4. 3. & 5. 13. 1 Pet. 2. 15. If God will have it so, if Jesus Christ will have it so, it is enough to a faithful servant: The very significa­tion [Page 7] of Gods Will carryeth with it reason enough to enforce the practise of it. Yea you must equally comply with every Will of God, not only with the easie and pleasant ways of obedience, but such as cross lusts and interests. When two men go together, a man cannot tell whom the servant fol­loweth till they part: When God and our lusts or our in­terests command contrary things, then you are put to the tryal whether you are Gods servants.

Again, Observe from the proper acception of the phrase, Observat. 3. as it is applyed to those that stand before the Lord in some special Office and Ministration; as to the Apostles, and by consequence to the Ministers of the Gospel. The Note is, That Ministers are servants of Jesus Christ; Paul a servant, and Jude a servant. We are to deal between God and the Soul, Factors for Heaven; there is many a good inference may be collected from this Notion, I shall refer all to two heads, the Ministers Duty and the Peoples. 1. It hinteth Duty to Ministers, it teacheth us diligence in our Lords work, for we are Servants, and must give an account, Heb. 13. 17. what good we have done in our places, how we have em­ployed our parts, improved our Interests, for his glory. Math. 25. 19. After a long time the Lord of those servants cometh and reckoneth with them. We are entrusted with the talent of gifts, with the talent of office and authority in the Church; now God will see what we have done for his Glory, whe­ther we have beaten our fellow servants, or helped them in the way of Salvation; whether our pound hath been hidden in a napkin, or layd out for the gain of Souls. Again, it hinteth faithfulness: We are not to trade for our selves, and to drive on our own designs of credit and advantage; we are servants, employed for the Masters uses: Gal. 1. 10. Do I yet please men? If I pleased men, I should not be the ser­vant of Christ. A man that sets up for himself, is to trade for himself; but all that a servant doth, should be for his Masters honour and profit. 2. It hinteth duty to the peo­ple; Regard Ministers as servants of Christ, that you may give their persons all due honour; consider, God hath re­tained them as for a nearer service to himself: 1 Cor. 4. 1. [Page 8] Let a man so account of us as of the Ministers of Christ, and Stewards of the Mysteries of the Gospel. The world counteth the Calling probrosum artificium, a sordid artifice and way of living, whereby men set their tongues and parts to sale, and think that of all Callings this can best be spared; therefore it is high time to assert the dignity of the Office: Men should not think so basely of those who are Christs servants, not on­ly to do his business, but to wait upon his person, his special Attendants; nay 2 Cor. 5 20. Embassadors, that impersonate and repre­sent their Master. Again, Bear our doctrine with meekness and patience; we are but servants: if the message which we bring be displeasing, remember it is the will of our Ma­ster; it is not in our power to comply with your lusts and humors, if the Scripture doth not: As God said to Jeremy, Jer. 15. 19. Let them return unto thee, but return not thou to them: so you should comply with the Word; we cannot comply with you; The false Prophets returned to the peo­ple complyed with their humors: We must deliver our Message, pardon to whom pardon, terror to whom terror is due; servants must be faithful: Thus must you look upon them as servants; yet but as servants, that you may not fondly idolize their persons: What is Paul and Apollos, but Ministers by whom ye beleeve? 1 Cor. 3. 5. It is the old way of flesh and blood to sacrifice to the next hand: And that you may know to whom to go for the fruit of the Ordi­nance, when we have done our work, there is Ma [...]. 3. 11. one that com­eth after us who is mightier then we, 1 Cor. 3. 6. who giveth the increase to what we have planted and watered.

3. The Author of the Epistle is described by his kindred and relation, [ and Brother of James.] There were two in the Colledg of the Apostles of that name, James of Zebodee, and James the son of Alpheus, who was also called the Brother of the Lord, that is, his Cousin German, who is the person in­tended; for Jude was his Brother, as Mat. 13. 55. Is not his Mother called Mary? and his Brethren James, and Joses, and Simon, and Judas? Now this clause is added, partly to di­stinguish him from the other Judas called Iscariot, who be­betrayed our Lord. It is good to prevent all visible scandals Observat. [Page 9] and exceptions against our persons. I observe this, because the Scripture doth elsewhere, Joh. 14. 22. Judas saith unto him, not Iscariot, How is it that thou wilt manifest thy self to us, and not unto the world? The Scripture would not have you mistake him that said so: Men drink less freely of a suspect­ed fountain. Partly because this would make the Epistle the more welcome: James was of great credit and repute, reckoned by Paul among the Pillars, Gal. 2. 9. From whence observe, 1. That it is lawful to use the credit of others for the Observat. advantage of the Truth. In the 15 of the Acts the Apostles might have determined the case by their own infallible spirit; but for the greater credit sake they take in the consent of others, vers. 23. The Apostles, and Elders, and Brethren, &c. Paul dealing with Heathens, quoteth the sayings of their own Writers in divers places; which may justifie the unaf­fected use of sentences and passages out of the ancient Wri­ters of the Church: It is good to bait the naked hook of Truth sometimes with the advantage of carnal credit. Again observe, That we should walk so, that we may be an Observat. honour to our relations. This is one of Judes titles, the Brother of James; He took it for an honour to be related to so emi­nent an Apostle: Worthy men reflect a credit upon their families: To be brother, father, son, to such as have deserved well of the Church, is no mean honour and engagement to virtue. Well then, live so that you may not disgrace your lineage; and you that come of worthy Ancestors, walk an­swerably to the dignity of your extraction: The images of your Progenitors are not more fullied with dust, and smoak, and age, then they are with your vices: The Spirit of God brands a degenerate Issue for walking unworthy their birth, and the priviledges of their blood, 1 Chron. 4. 22, 23. Vide Junium & alios in locum. So much for the Saluter.

Let us now come to the Saluted, they are described by their Condition, [ called,] by the effects and manifestations of it, which are two, Sanctification and Preservation.

1. Their Condition, [ called,] for that both in the con­struction of the words, and the order of nature, is to be read first. There is an outward calling, and in that sence Christ [Page 10] speaketh, Mat. 20. 16. Many are called, but few are chosen; that is, outwardly called in the invitations of the Word; so all wicked men that live within the hearing of the Gospel; but it seemeth they are only called obiter, by the by, as they live among the Elect; those are called [...], ac­cording to purpose, Rom. 8. 28. But there is an inward and effectual calling, by the perswasion of the Spirit, or the voyce of the Son of God, which causeth life, Joh. 5. 25. The Apostle speaketh here of the called according to Purpose, and that by an inward and effectual calling: Whence note, That it is the condition of the people of God to be a called people; this is Observat. first in their description: see Rom. 1. 6. Among whom are ye also the called of Jesus Christ: So the Corinthians are said to be Saints by calling, 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren, partakers of the heavenly calling. Now the Saints are a call­ed people, first, Because all they have and enjoy is from Gods 1 Reason. calling; a Christian is nothing and hath nothing but what God is pleased to work in him by his creating Word: Call­ing the things that are not as though they were, Rom. 4. 18. Now God is pleased to work this way, partly to give us a Warrant, that we may possess our priviledges in Christ with­out intrusion and usurpation: Heb. 5. No man taketh this honour upon him till he be called of God; This is that we have to shew to Conscience, that we do not presume and usurp; we have a calling so to do: Why dost thou vile wretch go to God in the Name of Christ? How durst thou that art a sinner look him in the face? lay hold of Christ? hope for glory? Still the Call is our Warrant and Title. If it should be ask­ed of the guests that came in a wedding garment, Friends, how durst ye come hither, and approach the presence cham­ber of the Kings son? they might answer, We were bidden to the wedding, Mat. 22. So in Mat. 20. Why do not you go into the Vineyard? their answer was, No man hath hired us; they had no calling. Partly to give us encouragement; We need not only leave to come to God by Christ, but also quickening and encouragement, for we are backward▪ In other prefer­ments there needeth nothing but leave, for there men are forward enough; but here guilt maketh us shy of God, and [Page 11] God is forced to call and hollow after us. By nature we are not only exiles, but fugitives: Before God banished Adam, he first ran away from him, he ran to the bushes, and then God called him, Adam, where art thou? Gen. 3. 9. How often doth God hollow after us in the Word before we return, and come out of the bushes? He maketh proclamation, Isa. 55. 1. Ho every one that thirsteth, &c. We are under spiritual bon­dage, as the Israelites were in Egypt under corporal bon­dage, and God sendeth again and again, and out of very anguish of heart we will not beleeve him; therefore he call­eth and cryeth, Sinners, where are you? why will you not return unto me? Gods outward Call is managed by men, and therefore it is very hard to perswade them to discern the voyce of God; as Samuel would not be perswaded but that it was Eli called him when it was the Lord: We think it to be the charity of the Minister, and will not easily acknow­ledg a call from God, and therefore do not only need leave, but encouragement. Partly because God will work in a way suitable to his own nature and ours; fortiter & suaviter, strongly like himself, and sweetly with respect to us; and therefore he doth not only draw, but call; not only put forth the power of his Spirit, but exhort and invite by the Word; the efficacy of divine grace is conveyed this way more suit­ably to the nature of man; There is grace offered in the Gospel, and the Spirit compelleth to come in. In all the Works of God, there is some word by which his Power is educed and exercised: In the Creation, Let there be light, &c. At the Resurrection there is a Trump, and the voyce of an Archangel, Arise ye dead, and come to Judgment. In all Christs miraculous cures there are some words used, Be thou clean, and Be thou whole, and Be thou opened; and to Lazarus in the grave Christ useth words of ministerial excitation, La­zarus, come forth: So in converting a sinner, there is not only a secret power, but a sweet call and invitation; some word by which this power is conveyed and represented in a way suitable to our capacity. For all these Reasons doth God work grace by calling.

Again, Gods people are well stiled a called people, because 2 Reason. [Page 12] they are so many ways called: from self to Christ, from sin to holiness, from misery to happiness and glory. They are called from self to Christ, Mat. 11. 28. Come unto me all ye that are heavy laden: The main end of a call is to bring Christ and the Soul together; every dispensation of God hath a voyce; and God speaketh to us by Conscience, by his Works, by benefits, by crosses, but chiefly by his Word, the application of which by the Spirit is as it were an awa­kening call: but the chief call of God is by the voyce of the Gospel, wherein the offers of grace are discovered to us; C [...]me poor wearied Soul, come to Christ, and thou shalt find ease and comfort. Again, they are called from sin to holiness, 1 Thes. 4. 7. God hath not called us to uncleanness, but to holi­ness: though the immediate end of divine calling be faith, yet the intermediate end is holiness, as the ultimate end is glory. Thus we are called out of Babylon into Sion, from the Tents of Kedar into the Tents of Shem, from nature to grace, and the power of Satan into the Kingdom of God: in short, this call is a separation from uncleanness, and all common and vile uses. Again, they are called from misery to happiness and glory, from aliens to be friends, from darkness to light, 1 Pet. 2. 9. from being enemies to be reconciled, from bastards to become sons, from vessels of wrath to be heirs of Glory. With respect to all these sorts of calling, it is termed some­times an high calling, Phil. 3. 14. sometimes an holy calling, 2 Tim. 1. 9. and sometimes an heavenly calling, Heb. 3. 1. It is an high calling, because of the honour and dignity of it; John 1. 12. Rom. 8. 17. Rev. 1. 6. it is no small matter to be children of God, coheirs with Christ, Kings and Priests to God: Many are lifted up, because they have born Offices, and are called to high places in the world; a Christian hath a calling more excellent, he is called to be a Saint, a spiritual King, an holy Priest to God. It is an holy calling, because of the effect and purpose of it: Mans calling may put dignity and honour upon us, but it cannot infuse grace; it may change our condition, but not our hearts. It is an heavenly calling, because of the Author of it, God by his Spirit; and because of the aym of it, the grace whereby we are called came from Heaven, and its aym and tendency is to [Page 13] bring us thither: see 1 Thes. 2. 14. 2 Pet. 1. 3. Called us to glory and virtue, &c. We are first called to grace, and then to Heaven: first the sweet voyce saith, Come unto me, and then the great voyce, Come up hither: from self, sin and the world we are called off, that we may enjoy God in Christ for evermore. You see the Reasons, let us apply it now.

First, It serveth to press us to harken to the Lords call; Ʋse 1. Many are kept off by vanity and pleasures, others by their own fears: To the first sort I shall only represent the danger of neglecting Gods invitation, and slighting a call, Prov. 1. 25, 26. Ye have set at nought my counsel, therefore I will laugh at your calamity, and mock when your fear cometh. Gods wrath is never more terrible, then when it is stirred up to avenge the quarrel of abused Mercy. Men cannot endure that two things should be despised, their anger or their kind­ness: Nebuchadnezzar, when he thought his anger despised, he biddeth them heat the furnace seven times hotter; and David, when he thought his kindness despised, threatened to cut off from Nabal every one that pissed against the wall. Certainly the Lord taketh it ill when the renewed messages of his love are not regarded; and that is the reason why where mercy is most free, God is most quick and severe upon the refusal of it: The Lambs wrath is most terrible, Psal. 2. 10. No fire so hot as that which is inkindled by the breath of the despised Gospel. What a terrible threatening is there in the place alledged? I will laugh at their calamity: It is the greatest happiness when the Lord rejoyceth to do us good, and the greatest misery when he rejoyceth to do us evil; Gods laughing will certainly be the creatures mourning. Consider then what an affront you put upon grace, when every vile thing is preferred before it. When the Lord offer­ed Canaan to the Israelites, and they preferred Egypt before it, he swore, Psal. 95. 10. They should not enter into his Rest: And those that preferred a yoke of Oxen, a farm, or marriage, before the Kings feast, the King protesteth against them, Luk. 14. 24. None of those that were bidden shall taste of my Supper: Who ever have glory and grace by Christ, they shall have none.

[Page 14]For the other sort, that are kept off by their own fears, they are wont to alledg; It is true, there is mercy in Christ for sinners, but Christ doth not call them: My Brethren, what do you look for? an audible voyce to speak to you, Thou John, thou Thomas, &c. In the tenders of the Gospel you are included as well as others, and why will you exclude your selves? If God say, Sinners, you should subsume and reply, I am chief. I remember it is said, Joh. 10. 3. Christ calleth his sheep by name, and leadeth them forth: How doth Christ call them by name? By speaking expresly to their case, as if he did strike them upon the shoulders, and say, Here is comfort for thee. As at a feast, when there is a dish that we affect set upon the table, though all the company be free to make use of it, yet we say, Here is a dish for me: So should you apply and take to your selves your own portion; though it be propounded generally, yet when God directeth the tongue of his Messengers to speak so expresly to your case, that is all the calling by name which you can look for, since Oracles are ceased, and therefore you should say, This was a dish provided for my hungry Conscience, intended to me, &c. But they will reply, Sure there is no mercy for me, I am so unwor­thy: I answer, The invitation taketh no notice of worth, but of thirst, Rev. 22. 17. Let him that is athirst come, and whosoever will let him take of the water of life freely: Thou art not worthy, but thou art thirsty, or else whence come these groans? And by the way take notice of the pride that is in legal dejection: men are loth to be beholding to Christ, they would be worthy before they will come to him; and therefore the Apostle useth that expression, [...] ▪ Rom. 10. 3. They have not SUBMITTED to the righte­ousness of God: A proud creature would fain establish a righteousness in himself, and is loth to submit to take all from another: As an outward proud man preferreth a russet coat of his own before a silken garment that is barrowed or given him by another. But they are such sinners, &c. Ans. The more need to come to Christ; he came to call sinners, Mat. 9. 13. It is no matter what thou hast been, but what thou wouldst be; Christ doth not call us because we are holy, but [Page 15] that we may be holy. Is it a rational plea in outward cases, I am too poor to take alms? I am too filthy to go to the wa­ter to be washed? But they have stood out against so many calls already, and scorned Gods counsel. Ans. Wisdom calleth scorners, Prov. 1. 22. Turn ye scorners, how long will ye delight in scorning? It is a mercy that thou hast one call more, do not increase the guilt that thou complainest of. But I know not how to come to Christ. Ans. The blind and the lame are invited to the wedding, Mat. 22. and Wisdom calleth fools, Prov. 9. 5. Whoso is simple, &c. The stray Lamb is brought home upon the Shepherds shoulders, Luke 15. Oh that these words might be spirit and life to you!

Again, It presseth us to make our calling and election sure, 2 Ʋse. 2 Pet. 1. 10. that is, to evidence our election by our calling; for calling it is but election put in act: Election is nothing but Gods love and intention to bestow saving grace upon such and such persons; and calling is nothing but the actual manifestation of Gods love, or the application of saving grace: Rom. 8. 30. Whom he hath predestinated, them he called: Call­ing is the first and immediate fruit of Election, by which it springeth forth, and is exercised on the vessels of mercy: So 2 Thes. 2. 13, 14. God hath from the beginning chosen you to Sal­vation, through the sanctification of the Spirit, and the belief of the Truth, to the obtaining of the glory of God, whereunto he hath called you by my Gospel. Here is the whole method of Salvation; the first rise and spring of mercy was at Election, which breaketh out by effectual calling, and so floweth down in the channels of faith and holiness, till it lose it self in the Ocean of everlasting Glory: So that by calling God executeth in time what he decreed before all time; and he that is call­ed▪ may look backward upon eternal purposes of grace, and forward upon an eternal possession of glory. Well then, if we would get any assurance of Gods favour, or of our interest in everlasting glory, the great business we should labour in, is to clear up our calling; it is the freest and surest discovery of Gods love, and so fittest to bottom a confidence or assu­rance: In elective love we have the best view of mercy, and a call is the first discovery and copy of it; for it is an act of [Page 16] God, which ariseth meerly from his choyce, preventing and anteceding not only the merit, but the acts and industry of the creature: see 2 Tim. 1. 9. Other acts of Gods bounty follow the acts of the creature, but this is the first motion God maketh to the Soul; he accepts us when we come, but he called us when we did not think of coming: In short, Call­ing, it is the key of the Gospel, the plank that is cast out to save a sinking sinner, a sure pledg of glory, which is therefore called the high price of our calling, Phil. 3. 14. Once more, here we have the clearest and most sensible experience of the work of grace: After conversion the work may be carryed on tacitly, and with more silence; but in calling and con­version (as in all changes) the operations of grace are more sensible; we may grow insensible, as a plant doth: The step from sin to grace, is a work of greater difficulty and pow­er, then to go on from grace to grace; as the Apostle maketh it a matter of more ease to save a Saint, then to gain a sinner, Rom. 5. 8, 9, 10. and therefore degrees cannot be alike sensible as change of state. The Apostle speaking of the first conver­sion of the Thessalonians, he saith, 1 Thes. 1. 9. Ye know what manner of entring we had unto you. The first approaches of Gods Power and Word to the Soul, as they meet with more opposition, so they cannot but be more sensible, and leave a greater feeling upon us: It were strange if an Almighty Power should work in us, and we no way privy or conscious to it, and all done as in our sleep; to think so, were to give security a soft pillow whereon to rest, and to suffer men to go away with golden dreams, though they feel no change in themselves, pleasing themselves with the supposition of ima­ginary grace wrought without their privity and knowledg. I would not press too hard upon any tender Conscience; I do foresee the Objection that may be made, namely, That if Calling giveth such a sensible experience of the work of grace, how cometh it then to pass that so few of Gods chil­dren have assurance or any sense of their conversion? I an­swer, 1. It is possible Gods Power may work in us, and we not be sensible of it; there is a difference between our out­ward and inward senses: we may lose our spiritual feeling; [Page 17] and inward sense doth not so clearly discern its object, because of the way in which God conveyeth his power; it is strong, but sweet; like the influences of the Heavens, of a great effi­cacy, but scarce discerned: as there was a great power wrought in the Ephesians, but they did not discern it so sufficiently, Ephes. 1. 18, 19. 2. It is the fault of Gods children not to be sensible of the power that worketh in them; sometimes it is their carelessness, sometimes their peevishness: Their careless­ness, in not observing the approaches of God, and how he worketh and breaketh in upon their hearts in the Word; so that the time of loves is not marked when it is present, nor re­membered when it is past. As God said of Ephraim, Hos. 11. 3. When Ephraim was a child, I taught him to go, taking them by the arms, but they knew it not, that is, did not observe it: So God communicateth grace to his people, giveth in help and supports, but they observe it not. Sometimes it is peevishness and perverseness of judgment; sense of sin, and many weak­nesses, like a thick cloud, hinder their clear discerning; God hath called them, but they will not own and acknowledg it, and so underrate their spiritual condition. 3. God doth not call every one in a like violent and sensible manner: some mens conversion is more gentle and silent; whereas to others Christ cometh like a strong man armed, and snatcheth them out of the fire: some are drawn they know not how, and love by a gentle blast sweetly and softly bloweth open the door; Ere ever I was aware, &c. Cant. 6. 12. upon others the Spirit cometh like a mighty rushing wind, and they are carryed to Christ as it were by the gates of Hell. As in the natural birth, some children are brought forth with more ease, others with greater pains and throws: so the new birth in some is without trouble and delay; God opened the heart of Lydia, we read of no more, Acts 16. but others are brought in with more horror of Conscience, extream sorrow and de­speration; God biddeth men put a difference, Jude 22, 23. so doth God himself. 4. This different dispensation God useth according to his own pleasure; no certain Rules can be given: Sometimes they that have had good education have least terrors, as being restrained from gross sins; sometimes [Page 18] most terrors, because they have withstood most means: Violent Mu­ [...]t [...]ons, srom extream to ex­tream▪ are al­ways m [...]re sudden and notable. sometimes they that are called to the greatest services have most terrors, that they may speak the more evil of sin, be­cause they have felt the bitterness of it; sometimes it is quite otherwise, those that are not called to such eminent service drink most deeply of this cup, and taste the very dregs of sin, and serve only as monuments of the power of Gods anger; whereas others are spared, and publique work serveth in stead of sorrow and trouble of Conscience. Again, sometimes men and women of the most excellent and acute understandings are most troubled, as having the clearest apprehensions of the hainousness of sin, and terribleness of wrath: Again, at other times it cometh from ignorance; as fears arise in the dark, and weak spirits are apt to be terrified: sometimes these terrors fall on a strong body as best able to bear it, sometimes on a weak, the Devil taking advantage of the weakness of the body to raise disturbances in the mind: Many times in hot and fiery natures their changes are sudden, and carryed on in an extream way; whereas soft natures, whose motions are slower, are gently and by degrees surprized, they take im­pressions of grace insensibly. Thus you see no certain Rules can be given; only in the general we may observe, That this different dispensation maketh the work of God in calling more or less sensible: those that are brought in by the vio­lent way and roughly, must needs be sensible of that omnipo­tent pull by which their hearts are divorced from their cor­ruptions, and can discourse of the time, the means, and the manner, and all the circumstances of their calling with exact­ness; as Paul, 2 Cor. 12. 2. I knew a man in Christ fourteen years ago, &c. Now every one cannot deliver a formal story, nor tell you the exact method and successive operations of grace in conversion. 5. Though there be a different dispen­sation used in calling, yet there is enough to distinguish the uncalled from the called; Partly because though Gods call be not discerned in the acts of it, yet it may be discerned in the effects of it: Conversion is evident, if not in feeling, yet in fruit: Many works of Nature are for the convoy of them insensible, but the effects appear: Eccles. 11. 5. We know not the [Page 19] way of the spirit, nor how the bones grow in the womb; We know not the manner, point of time, but yet the birth followeth: They are not Christs that neither know how they are called, nor can give any proof that they are called. The blind man, Ioh. 9. when they asked him, How did he come to open thine eyes? answered, How he did it I cannot tell; but this one thing I know, that whereas I was blind, I n [...]w see: Early or late the Soul will give this testimony, How I got him I cannot tell, but I am glad I find he is here. Partly because where conversion and calling is carryed on more tacitly or silently, there will be something felt and found in them; there is at least an anxiousness about their everlasting estate: Every Soul doth not walk in the region of the shadow of death; but every Soul first or last is brought to What shall I do? which is usually upon some secret or open sin into which God suffereth them to fall against Conscience: there will be care, though not horror; and solicitousness, though not utter despair: No Soul ever came to Christ without a load upon his back, though every one be not ready with the Jaylor to kill him­self for anguish: You will be at a loss sometimes; it is easie security that goeth on from the cradle to the grave in the same tenor of hope without variation. There will be a time when you will smite upon the thigh, and cry, What shall I do? And as there will be some trouble found in them, so some change; all are not converted from prophaneness to Religion, some from civility to Religion, from profession to sincerity, from servility to ingenuity: Time was when they were care­less of communion with God, prayed now and then out of custom, had no delight in the Almighty, but now it is other­wise. Partly because there is a constant calling, so that first or last we shall be sensible of the motions of the Spirit, and the hearts answer: to some God speaketh in thunder, to others in a still voyce, but to all he speaketh; therefore did you ever discern Gods calling and your answering? Psal. 27. 8. The Lord said, Seek ye my face; my heart said, Thy face Lord will I seek: There is no gracious heart but they are often sensible of such a dialogue between God and the Soul; this discourse is constant: he speaketh to us by the injection [Page 20] of holy motions and the actual excitations of his grace, and we speak to him by serious promises and resolutions of obedience: God calleth us into his presence often, and the heart eccho­eth, Lo I come.

Well now, upon all these Considerations labour to get your calling evidenced, that will clear up your title to the great priviledges of grace; by it you may rebuke your doubts and fears: When Conscience asketh, What have you to do with these comforts? to look upon your selves as objects of Gods Election? as heirs of Glory? you may answer, I did not take this honour upon me, I was called of God. But you will say, What are the infallible Notes and Marks of effectual calling? I answer, These; I shall contract lar­ger discourses: You may know your effectual calling, Part­ly The first E­vidence of Calling. by the preparations made for it; though the work it self be done in an instant, and many times when we least think of it, yet usually God maketh way for his mighty Work. As the husbandman harroweth and breaketh the clods before he throweth in the seed; so by some preparative conviction God breaketh the heart, and maketh it meet to receive grace: Redemption needed no preparation, but Conversion doth. Look as Moses brought them to the Borders, but Joshua led them into the Land of Canaan; so usually there is some foregoing Law work, though we are called proper­ly by the Gospel; 1 Thes. 2. 14. Called by my Gospel: The Law driveth us out of our selves, but the Gospel pulleth in the heart to Christ. Look as in outward generation the matter is gradually prepared and disposed, so is the Soul for the new birth: A man is awakened by the sight of his own wretchedness, convinced of sin, and the evil conse­quences of it; and then the Hos. 2. 14. Gal. 3. 1. work is done by the milde voyce of the Gospel; as Manna came down in sweet dews. It is Gods way to speak terror before he speak comfort: Christ sheweth the method, Joh. 16. 8. The Spirit shall convince of sin: The [...]. word is notable; to convince, is [...] Arist. to shew a thing to be impossible to be otherwise then we represent it: so the Spirit convinceth, and maketh the person yield, and say, Certainly I am a sinner, an unbeleever, a very wretch, that [Page 21] hath no interest in Christ: This is Gods method; We come to some certain issue about our being in the state of nature, before we come to some certain issue about our being in the state of grace; The Soul saith, Surely I am stark naught, in a deplored lost condition. Well then, if you had always good thoughts of your selves, or only a slight and general knowledg, We are all sinners, &c. You are not prepared: The blind man, Joh. 9. could say, I was blind: Were you ever brought to say, I was a wretch, a miserable forlorn crea­ture out of Christ? This feedeth presumption and security, because we never bring the debate to an issue concerning our being in either of the states, but content our selves with blind guesses, and loose acknowledgments, that we are all sinners, and Christ must save us, &c. This is not enough, there must be a particular and humbling sense of sin: Unworthiness and wretchedness felt, is the first occasion to bring us to Christ: Never a poor Soul that taketh sanctuary at the throne of grace, but he standeth Rom. 3, 19. Heb. 6. 18. guilty there, and in danger of dam­nation.

2. Again, The next Note or occasion of discovery may be taken from the instrument or means by which God hath called us, namely the Word; 2 Thes. 2. 14. By my Gospel. Oracles and audible voyces are not his usual course; some I suppose Austins Tol­le & Lege was of this nature. Christians talk of such things, but (to say the least of the mistake) they are but the suppositions of an over-troubled fancy; delusions which God, who bringeth light out of darkness, may at length order for good, and in the wisdom of his Providence make use of them to bring off his people from their discouragements. But usually Gods way of call­ing is by the Word, and most usually by the Word preached, seldom otherwise; for God▪ loveth to own and honour the means of his own appointing with a blessing. I suppose scarce an instance can be given of any converted by reading or meditation, that neglected prophecying where it was to be had. I confess the Word may not work always in time of hearing: There is a notable instance,— My Soul failed when Cant. 5. 6. he spake; or rather it may be rendered, because of his speech: Now compare it with the time of Christs visit, vers. 2, 3. Open [Page 22] my Sister, my Dove, &c. while Christ was speaking she is care­less and sluggish, I have put off my co [...], how shall I put it on? you see her heart was far from failing then; but when she remembered it afterward, then her bowels were troubled: as Peter also was wrought upon by the remembrance of Christs words a great while after they were spoken, Mat. 26. last verse. Thus many times God reviveth old truths, and maketh them effectual long after the time of delivery: The Word worketh then either in the hearing, or in the remem­brance, or deep meditation upon it. Well now, Can you remember such an experience, when God called you by his Word, and spake comfortably to your hearts? Did he ever move you to go aside into the Closer, that you might be so­litary and serious, and consider of your condition? Usually at our first call we are moved to go aside, that God and we may confer in private; as Hosea 2. 14. God calleth into the wilderness, that he may speak to the heart: and Ezekiel was called into the field▪ that God might more freely talk with him, Ezek. 3. 22. Arise, go forth into the 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 Ezek. 16. 6, 7 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.

[Page 23]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: John 20. 16. 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 Ʋnion; 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 [Page 24] 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 [Page 25] 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 de­dicate it self to God and his Will: This is the great differ­ence between men and men, in fixing their chiefest good and utmost end; The Soul finding comfort in God, setteth the whole bent of her endeavors towards him. So for the other affections, which attend upon the other act of the will, aver­sation and loathing: a Soul that is called and converted hateth sin, its own beloved sin, as the greatest evil: Hosea 14. 8. What have I any more to do with Idols? Isai. 30. 22. Thou shalt say to it as to an abominable rag, Get thee hence. A keen displicency and hearty indignation is kindled in the Soul against sin: when God changeth a Soul, he putteth a disposition into it somewhat like his own nature; God cannot abide sin, and a sanctified heart cannot abide it, Get thou hence, &c. the new life hath an antipathy to that which is contrary to it.

2. In the life there will be a change; men will walk wor­thy their calling, not disgracing it by scandals, or unseemly practises: Eph. 4. 1. I beseech you Brethren walk worthy of the Vocation wherewith ye are called; that is, suitable to the purity, [Page 26] suitable to the dignity of it. When David was a Shepherd, he thought of nothing else▪ but keeping his fathers sheep; but when God called him to be a Shepherd of the people, then he had other projects, and was of other manner of be­havior: A new calling requireth a new conversation. So 1 Thes. 2. 12. Walk worthy of God, who hath called you to his Kingdom and his Glory: The divine calling puts an honour upon you: it is not for Princes to embrace the dung, nor for Eagles to catch flies; to be vain, voluptuous, carnal and worldly, as others are: you are called to the fellowship of Saints and Angels, will it become one of your hopes to drive on such a low design as a worldly interest? If you saw a man laboring in filthy ditches, and soyling himself, as poor men do, would you beleeve▪ that he were heir apparant to a Crown, called to inherit a Kingdom? Who will beleeve your calling, when you stick in the mud of pleasures, and and are carryed on with such a zealous respect after secular interests? The Apostle reproveth the Corinthians for walk­ing as men, 1 Cor. 3. 3. Some walk as beasts, others are of a more civil strain; but this is but as men; you should walk more sublimely, above the ordinary rate of flesh and blood. When Antigo [...] was going into the house of [...] harlot, one told him▪ Thou art a Kings son▪ Oh remember your digni­ty, and walk worthy of your high calling; walk as having the world under your feet, with an holy scorn and contempt of sublunary enjoyments: And as you should walk worthy of the dignity of your calling, so of the purity of it; He that hath called you is holy, 1 Pet. 1. 15. and your condition is a [...] holy calling, 2 Tim. 1. 2. and the end of your calling is ho­liness, 2 Thes. 4. 7. God hath called us unto holiness: all which are so many engagements to urge us to the more care. A filthy loose conversation will never suit with this calling▪ you are a shame and a stain to him that calleth you, if you walk thus: as some in the Prophet are said to Ezek. 36. pollute God, namely, as their pollutions were retorted upon God.

Let us now come to the Manifestations and Effects of this Calling, and the first effect mentioned is Sanctification, [Page 27] [ Sanctified in God the Father▪] Where you may note two things. 1. The State, [ Sanctified.] 2. The Author of it, [ By God the Father.]

First, The State, [...], to them which are sanctified; in stead of which some Copies have, [...], beloved by God the Father: but let us keep to our own reading, the other being a mistake, and in few Greek Copies. The Note Observat. is, That Gods people, whom he hath called out of the world to himself, are a sanctified people. I shall shew you, 1. What it is to be sanctified: and then, 2. Why Gods called people must be sanctified.

First, What it is to be sanctified; there are many accep­tions of the term, the most famous are two; to sanctifie is either to set apart, or to cleanse; these two notions will be enough for our purpose, if in each of them we suppose both something privative, and something positive: as when it sig­nifieth to set apart, you must conceive not only a setting apart from common use, but a dedication to holy uses, or a setting apart for God, which is the most proper acception of the word: So when it signifieth to cleanse, you must not only conceive a purgation from filthiness, but a plantation of seeds of grace; not only an abolition of natural corruption, but a renovation of Gods Image. In this method let us a lit­tle consider the thing in hand.

1. To sanctifie, is to set apart, and dedicate: Now Gods people are set apart Psal. 1. 4. 2 Tim. 2. 21. Vessels of honor for the Masters use. by God, and they dedicate themselves to his use and service. They are set apart by God both in time and before time: Before all time they are set apart by Gods Decree to be an holy seed to himself in and by Christ, separated from the perishing world to be vessels of honour; as the Reprobate are called vessels of wrath and dishonour: thus we are said to be chosen to be holy, Ephes. 1. 4. But then in time they are regenerated, and actually set apart: Sancti­fication is an actual Election (as before) by which we are set apart from the perishing world to act for God, and to seek the things that make for his glory: Thus we are called Gods first fruits, which were the Lords portion, James 1. 18. and is there made a fruit of Regeneration: And thus we are [Page 28] said to be an holy Priesthood, 1 Pet. 2. 9. the Priests being men set apart to minister in Gods presence: Now this Consecra­tion inferreth an holy preciseness and singularity in the god­ly, that they may keep themselves unspotted from the world, Iames 1. 28. It was a pro­ph [...]na [...]on in B [...]sh [...]zzar to drink in the Cups▪ of the Temple. as holy things were to be kept from a com­mon use; and it implyeth that every sin is a kind of sacri­ledg, it stealeth an holy thing from God. But over and above all this, they dedicate themselves, or set apart them­selves by the consent of their own vows; Rom. 12. 1. Present your selves, &c. as every man was to bring his own sacrifice; and for this dedication the Lord calleth, when he saith, My son, give me thy heart; because God loveth to put the ho­nour upon us of a gift, when it is but a debt; and because our voluntary consent to this surrender is a necessary fruit of grace, and the immediate effect of his own choyce.

2. To sanctifie, is to cleanse, together with its positive act, to renew and adorn with grace.

Let us first speak of the privative or cleansing work; this notion is necessary to be added to the former: They that are sanctified must not only be separated to an holy use, but must also be cleansed: as to sanctifie signifieth to separate, so there is a difference between them and others; and as it signifieth to cleanse, so there is a difference between them and themselves. They differ from others, because they are a people set apart to act and live for God; they trade for God, eat for God, drink for God, more or less, all is for 1. Cor. 10. 31 Gods glory, and so are a distinct company from the men of the world, who are meerly swayed by their own interests, a company that meerly act for themselves in all that they do. And then there is a difference between them and them­selves, for Sanctification is the cleansing of a thing that was once filthy: 1 Cor. 6. 11. Such were some of you, but now ye are washed, but now ye are sanctified in the Name of the Lord Iesus, and by the Spirit of our God: they are not the same men they were before. We all come into the world pol­luted with the stain of sin, which is purged and done away by degrees, and at death wholly, and never before: When Christ cometh to bring us to God as the fruits of his Pur­chase, [Page 29] then we are without spot and blemish, Ephes. 5. 26. The Papists cavil, [...] trifle, when they argue from that place, that either we must grant a perfection in this life, or a purga­tion after death, or how else cometh the Soul to be without spot and blemish▪ I answer, That place asserts the thing to the comfort of the Elect, that once they shall get rid of the filthy spots of sin▪ but for the time, most probably in the moment of expiring: As the Soul in the very moment where­in it is joyned to the body becometh sinful; so in the mo­ment wherein it leaveth the body 'tis sanctified, and present­ed by Christ to God; as many pious Souls breathe out their last with the profession of this hope: Then we shall be cleansed indeed; now the work is in fieri, 'tis a doing: The work of grace for the present consists in rubbing away the old filth, and So obstinate is mans heart, that that is all that can be don [...]; the weakening of sin, but not the dest [...]u [...]tion of it. weakening original corruption more and more; as also in washing off the new defilement which we contract every day by conversing in the world: See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himself, but after his return by treading on the ground again staineth his feet, and needeth another washing of his feet at least: So by conversing in the world, there are stains and spots contracted, which must always be wash­ed off by dayly repentance, besides our Tit. 3. 5. general bathing at first conversion or regeneration. I have no more to say to this cleansing work, but only this, That it is not meerly like the washing off of spots, but like the purging of sick matter or ill humors out of the body; it is a work done with much reluctation of corrupt nature, and therefore it is expressed by subduing our iniquities, Micab 7. 19. In outward filthi­ness there is no actual resistance, as there is in sin.

But to speak now of the positive work, or the decking and adorning the Soul with grace. As the Priests under the Law, when they came to minister before the Lord, were not only washed in the great Lavor, but adorned with gorgeous appa­rel: So to be sanctified, is more then to be purified; for besides the expulsion of sin, there is an infusion of grace, a dis­position wrought clean contrary to what we had before, therefore called a new heart and a new spirit, see Ezek. 36. [Page 30] 25, 26, 27. from whence also there sloweth newness of life and conversation; there is a new heart or conformity to Gods Nature, and a new life or conformity to Gods Will? The pattern of that Sanctification which is wrought in the heart, is Gods Nature or Image, 2 Pet. 1. 4. Ephes. 4. 24. and the pattern of that Sanctification which is wrought in the life, is Gods Law or revealed Will, 1 Thef. 4. 3. the one is our ha [...]i [...]al holiness, and the other our actual.

1. For habitual Sanctification, or that which is wrought in the heart, I observe, that it is As a child is true man, though not perfect man, as soon as he is born; he hath all the parts, though not the growth, and strength, and statute. through, but not full; there must be all grace, and every faculty must be adorned with grace▪ [...] Thes. 5. 23. The very God of peace sanctifie you wholly▪ I pray God your whole spirit, soul and body be pre­served blameless until the coming of Iesus Christ. All of man is made up of spirit, soul, and body, that is the Theological distinction of the faculties: the spirit that is the more ration­al and Angelical part of the soul, understanding, conscience, will [...]d then there is soul, the lower part, the more brutish and sensual affections and desires▪ and then body, the out­ward man, the instrument of soul, which needeth to be san­ctified, that is, kept in a good order and frame, that it may not rebel, or disobey the motions of the better part. You see All was de­praved by A­dam, and all is renewed by Christ. then every faculty must be seasoned with the new na­ture; this leaven must get into the whole lump; the mind, memory, conscience, will, desires, delights, all must be brought into conformity to the Image of God. And as every facul­ty must be sanctified, so there must be every grace: In Con­version there is introduced into the Soul a stock of truth, and a frame of grace▪ called in other terms the anointing, 1 Iohn 2. 27. and the seed of God, 1. Iohn 3. 1 [...]. There is a stock of truth brought into the understanding to season that; not that every one that is regenerate doth actually know all truths, but there is a saving light and knowledg of things necessary; they see enough to avoyd courses of damnation, and to cleave to the ways of God: and there is an inquisitiveness after truths, and a suitableness to them when they are reveal­ed; they are teachable, though actually ignorant; there is something in their hearts that carryeth a cognation and pro­portion [Page 31] to every truth, and claimeth kin of it when ever it is revealed. And then there is a frame of grace; for the mind is not only inlightened, but the will and affections are sanctified, and the heart inclined to choose the ways of God, and to obey him when ever occasion is offered. The habits of all grace are brought into the heart by Regeneration, as original [...]in containeth the seeds and habits of all sin: though there be not explicite workings of all graces at that time, yet they are introduced, and make up one sincere bent of the Soul towards God, called holiness in truth, Eph. 4. 24. Thus you see the new creature doth not come out maimed, the person sanctified hath all the parts of a new man, not one member is wanting. But now though this Sanctification be through, yet it is not full and compleat for degrees; every part is sanctified, but every part is not wholly sanctified: In the most gracious there is a double principle, Hell and Hea­ven, Adam and Iesus, the flesh and the spirit, the Law of the members and the Law of the mind: such a medley and com­position 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 princip [...] 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; Reb [...] 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 Cant. 5. 1.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 [Page 32] 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? 1 Thes. 4. 3. and 5. 18. His Will is motive e­nough, God will have it s [...]. God hath commanded it▪ Why with such strength of affection and earnestness? 2 Cor. 5. 14, 15. Titus 2. 11, 12, 13, 14. 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 [Page 33] 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; [Page 34] 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 [...], Rom. 2. 15 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 [Page 35] 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. 2 Thes. 2. 14. Chosen to the sanctification of the Spirit. 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 h [...]ly, 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether E [...] demum vera est religio imita [...]i qu [...]m colis. Lactant. 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, Psal. 35. 27. 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 [Page 36] 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 Psal. 93. 5. Holiness be­cometh thy house, O Lord▪ for ever. 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 R [...]m. 10. 12. Ephes. 2 4. 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 [Page 37] 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, 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; Sanctifica [...]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 [Page 38] 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 wor [...].

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; [...] the masculine article shew­eth that it is to be referred to [...]. 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 t [...] be like him both for temper of Soul and state of body, certainly he must needs be an holy [Page 39] 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 [...]bject. Thus with respect to our hopes we must be sanctified; the foundation and seed of glory Ʋse [...]. 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 Deut. 32. 5. 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 Caspa [...] s [...]res. in Miscellane­is. Multi glori­antur cor suum bonum esse, eti­amsi extus Vi­ta non respon­deat; decipiun­tur isti homi­nes, nam si can­dela intus ac­c [...]nsa est, lucer­na extus neces­sario lucet & splendet; [...]osito quod cor [...]uum bo [...]m est, ta­men damnaberis quia Christus [...]on judicat se­cundum cor sed secundum ope­ra. If the Is­raelites had slain & eaten the Passover, yet if the door posts were not sprinkled with blood, the An­gel would not spare them. 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 [Page 40] 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 Rev. [...]2. 15. dogs that are without, that bark at the splendor of Gods Image, that make Saints a word of disgrace: Scoffing Ismaels that will be mocking, are sure to be cast out, Gen. 21. 9. they do not belong to God: The Apostle interprets that mock­ing to be persecution, Gal. 4. 27. so it is in Gods account; and yet it is always found in those that are born after the flesh: Prophane spirits think Religion a matter of nothing; and men are wont to mock at those▪ which make a great matter of what they account nothing. Oh remember, ho­liness is the badg of those which are the Lords called peo­ple, and it should be a matter of reverence, not re­proach.

Again, It serveth for Caution, to prevent mistakes: Chri­stians, Ʋse 2. look to your Sanctification; Psal. 4. 3. Know that God hath set apart him that is godly for himself: The Beasts wor­shippers have the Beasts mark, Rev. 13. 16. So also Gods children are stamped with his seal & impress; 2 Tim. 2. 19. The foundation of the Lord standeth sure, having this seal, &c. they are sealed with a mark of preservation, The Lord knows those that are his; and they are sealed with a mark of distinction, Let every one that nameth the Name of God depart from iniqui­ty. As Cain is stamped on both sides, so hath Gods Seal a double Motto; one that noteth his owning the Saints, the other that noteth their tem [...]er and disposition, they depart from iniquity: Take heed then, have you this seal and im­press? There are many things that look like Sanctification, but are not; I shall touch upon four, Civility, Formality, restraining grace, and temporary grace.

1. Civility, which is nothing else but a fair demeanor in the world, or in the Apostles expression, a fair shew in the flesh, a darker representation of holiness, rather Heathenish [Page 41] strictness then Christian: you may descry it by these Notes. 1. It is usually accompanyed with ignorance, and little knowledg of Gods Institutions: Men live well, are no drunkards, no swearers, but know little of God, have no insight in matters of Religion; like Nicodemus, a strict Pharisee, but grosly ignorant, Iohn 3. 10. Spiritual life beginneth with knowledg, and endeth in a rational strictness, and what they do, they do upon principles; Conscience is swayed by the acknowledg­ment of Gods Will: others live plausibly, but know not the ground and reason of their actions, and therefore are soon sa­tisfied, never troubled about imperfections, because where there is no light, there is not that tenderness, which is found in real Christians, who look into the purity of the Law, and are troubled because they know so much of the Will of God, and do so far come short of it; as in a clear glass the least mote is soon espyed. 2. There is little of Christ in such Souls; for a man that is satisfied with his own righteousness doth not prize Christ: Paul a Pharisee counted his works gain, which afterward he found to be loss, Phil. 3. 7. by gain he meaneth an advantage to procure the favour of God: Self is wont to take up all their thoughts, and therefore moral strains suit more with them, then Gospel comforts, and doctrines that breed faith: The Law is more natural to men then the Gospel; and therefore with those that are of a mo­ral disposition, and no more, it findeth better entertainment and welcome then the Gospel doth: there is no hungering and thirsting after Christ; they do not see the need of the sweetness of his grac [...], of the help of his Spirit, going on in a plausible moral course, without rub or difficulty: whereas in the spiritual life Gal. 2 20. Christ doth all, and every day they see more cause to bless God for him. 3. Ʋsually there is some great prevailing s [...]n: Civility is but a freer slavery; one way or another Satan holdeth them captive, and their honesty and fair shew to the world is but to serve their carnal inte­rests, to hide a lust or feed a lust, and most commonly this sin is worldliness: Christs young man that had kept all those things from his youth, had great possessions, and they were a great snare to his heart, Mat. 19. 22. The sin of the Pharisees [Page 42] was vain-glory and ambition: some morsel there is reserved under the tongue, some sin kept with the greater allowance from conscience, and the less shame from abroad, because otherwise the life is fair and honest. 4. There is a greater care about actions then lusts: Wrath, and pride, and wanton thoughts are digested, because there is no violence and un­ [...]leanness in the conversation: Civility is all for the carriage, nothing for tempering the affections to such an order and moderation as becometh grace: Paul complaineth of his lusts, and the Law of sin within, Rom. 7. yea of such sinful workings as do not fall under the cognisance and discovery of the light of Nature, Rom. 7. 7. The first risings and stirrings of sin forbidden in the tenth Commandment, the least re­bellion of Nature. Thus for Civility.

2. Formality, or pretended grace: you may be deceived in that; and therefore the Apostle speaketh of a [...]. true holi­ness, Ephes. 4. 24. in opposition to that which is feigned and counterfeit: Now false grace is always acted by forreign and external considerations; as pupils have not a principle of life within them, but are moved by an external force: The hypocrites principles of motion are without him, as carnal respects, self-ends, &c. True grace hath an inward propensity to comply with the Will of God; there is a Law upon their bowels: by-ends work by constraint, and carry the Soul con­trary to its native inclination; a man would not do such a thing, were it not for such ends: therefore the Apostle saith, 1 Pet. 5. 2. Feed the flock that is among you, not by con­straint, but willingly; not for filthy lucre, but of a ready mind. When a man acteth genuinely in a work, his own heart car­ryeth him to it more then all outward encouragements. Again, False grace is shy of Gods presence and sight: pretences are to deceive men; therefore such persons strive to get God out of their thoughts, they know his eye will find them out: But now truth of grace is ready to draw every thing into Gods sight; though they tremble to think what defects God can find in them, yet they appeal to him for the sincerity of their hearts: Iohn 20. 17. Lord thou knowest all things, and thou knowest that I love thee; He would not excuse miscar­riages, [Page 43] yet for the general temper and bent of his heart he re [...]erreth himself to Gods Omnisciency. So Iob 31. 6. Let me be weighed in an even ballance, that God may know mine in­tegrity; and yet elsewhere he saith, Iob 42. 5, 6. Mine eye seeth thee, and therefore I abhor my self in dust and ashes: In the one place he appealeth to God, for he was confident that his integrity would hold weight; and yet in the other he could even loath himself when he thought of God, be­cause of so many defects and failings. So David, Psal. 139. 23. Search me O Lord, and 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, [Page 44] 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 Phil. 3. 13. 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 See Mr Ly­fords Ca [...]e­ [...]eehism, last edition▪ page 308, 309. 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 [Page 45] 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 Rom. 7. 24. Psal. 119. 5. 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 [Page 46] loose asse [...]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 heart be opprest with sins in the mean time, and be not upright with God? 1 Cor. 13. 1. Though I speak with the tongues of men and Angels, and have not charity, I am become but as a sounding Brass, and tinkling Cymbal. Though you can speak of the things of God with much en­largement and affection, pray sweetly, all is but as tinkling with God if there be not saving grace: It is a great evidence that we are such as the Apostle speaketh of, when the affection doth not answer the expression of a duty, nor the life our knowledg, and gifts have not a proportionable influence up­on practise. So much for that Point.

Having spoken of the State, I come now to speak of the Author of it, God the Father. But why is it so distinctly at­tributed to the Father? is not Christ our Sanctification? 1 Cor. 1. 30. and is it not called the Sanctification of the Spi­rit? 2 Thes. 2. 14. The Answer shall draw out the strength of the phrase in these Propositions. 1. It is true, that the whole Trinity one way or other concurreth to the work of holiness; those works ad extra are indivisa common to all the Persons; the Father sanctifieth, the Son sanctifieth, and the Holy Ghost sanctifieth: the same may be said of preserving and calling. 2. Though all work joyntly, yet there are di­stinct personal operations, by which they make way for the glo­ry of each other; the love of the Father for the glory of the Son, and the glory of the Son for the power of the Spirit. See how the Scripture followeth these things: You shall find first, that no man cometh to the Son but from the Father by Election; Iohn 6. 37. All that the Father giveth shall come to [Page 47] me: so vers. 65. No man cometh unto me, unless it be given him of my Father. Look again and you shall find that no man cometh to the Father from the bondage of sin and Sa­tan, but by the Son, through his Redemption and Mediation; John 14. 6. I am the Way, the Truth, and the Life; no man cometh unto the Father but by me. Again, you shall see no man is united to the Son but by the Holy Ghost, who worketh in those whom the Father did choose and the Son redeem; and therefore the Sanctification of the Spirit is as necessary as the Blood of Jesus, 1 Pet. 1. 2. So that you see all have their distinct work; the Inchoation is from the Father, the Dis­pensation by the Son, and the Consummation by the Spirit: from the Father, in the Son, and through the Spirit; there is Gods choyce, Christs purchase, and the Spirits application: all are joyned in one Verse, for indeed they must not be sever­ed, even in the place last alledged, 1 Pet. 1. 2. 3. Because the first distinct operation is the Fathers, therefore the whole work in Scripture is often ascribed to him; he is said to ju­stifie; The Iustifier of them that beleeve in Iesus, Rom. 3. 26. So he is said elsewhere to purge; Iohn 15. 1, 2. I am the Vine, and my Father is the Husbandman; he purgeth it, that it may bring forth more fruit: All dependeth upon the decree of his love: Christ doth not work upon a person, unless he be given to him by the Father; and therefore he being first in order and operation, the whole work is made his work: San­ctified in God the Father. Observe,

That Sanctification is Gods work, wrought in us by the Fa­ther. Observat. 1. To cleanse the heart is beyond the power of the crea­ture; it can no more make it self holy, then make its self to be: We could defile our selves, but we cannot cleanse our selves: Dominq [...]rrare per me po [...]ui re [...]ire non po­t [...]i. Austin Meditar. as the sheep can go astray of its self, but it can never return to the fold without the shepherds care and help. Lusts are too hard for us, and so are the duties of obedience: Non potest reddi nisi ab [...] a quo potuil da­ri. Aug. God that gave us his Image at first, must again plant it in the Soul: Who can repair Nature depraved, but the Author of Nature? When a Watch is out of order we send it to the Workman: We are his workmanship in Christ, Ephes. 2. 10. God taketh it to be his Prerogative, Levit. 21. 8. I am the Lord that sancti­fieth [Page 48] thee: Grace is his immediate creature: Mans will con­tributeth nothing to the work but resistance and rebellion; and outward means work not, unless God put in with them; else why should the same Word preached by the same Mini­ster, work in some, and harden others? all the difference ariseth from Gods grace, which acteth according to plea­sure. Well then,

1. Let us wait upon God till the work be accomplished: Our wills are obstinate and perverse, but God never made a creature too hard for himself; he is able to do this thing for us, and 'tis our comfort we have such a God to go to. The Heathens that groped and felt after God, were to seek of a power to quell their lusts, and therefore were put upon sad remedies; whereas all is made easie to you in the power of God through Christ. Crates gave this advice to one that came to him to know how he should subdue the lust of un­cleanness, he answered, P [...]i [...]m sa­ [...]e [...] inde l [...]qu [...]u [...]. Tertul. in Apol. that he should either famish himself or hang himself; they knew no remedy but offering violence to Nature, or else death and despair. Democritus blinded him­self, because he could not look upon women without lusting after them. Christianus solvis oculis foeminam. V [...]d [...]t Tertul. ibidem. Now God teacheth us to put out the eye of our lust, not of our bodies: Bless God that you know whose work it is, and to whom to go for Sanctification.

2 Ʋse. Praise the Lord when ever this work is accom­plished; Not I, but grace; it must not be ascribed to our works, or to any power that is in our selves, but to Gods mercy, Christs merits, and the Spirits efficacy: There is Gods grant; To her it was granted to be covered with fine linnen, the righte­ousness of the Saints, Rev. 19. 18. God the Father giveth leave or issueth forth an Authentick Act and Decree in the Court of Heaven; as Esther by the grant of the King was supply­ed out of the Kings Wardrobe. Then there is Christs merit; the stream wherein we are washed floweth out of Christs own heart; 1 John 1. 7. The Blood of Christ cleanseth us from all sin. Then there is the Spirits efficacy; no less power will vanquish the proud heart of man. 'Tis notable, that grace is expressed not only by the notion of Psal. 51. 10 Ephes. 2 [...]0 2 C [...]. 4. 6. Creation, which is a making things out of nothing; but also by Luk. 11 21, 22 2 [...] 1. 15. 1 John 4. 4. Victory, or a [Page 49] powerful overcoming of opposition: In Creation as there was nothing to help, so there was nothing to resist and hinder; but in man there is besides a death of sin, a life of resistance against grace; therefore Sanctification must entirely be ascri­bed to God: we deserve it not, it cometh from the Fathers good-will and Christs merit; we work i [...] not, 'tis accomplished by the power of the Holy Ghost.

Again observe, That though the work of grace be immedi­ately Observat. 2. wrought by another person, yet our thoughts in beleeving must not stay till we ascend and come up to God the Father. You shall see the Scripture carryeth out our acts of faith to him every where: Rom. 4. 24. If we beleeve in him, who raised up Jesus our Lord from the dead; that is, in God the Father. So John 12. 44. He that beleeveth in me, beleeveth not in me, but in him that sent me: that [ not] is not negative, but cor­rective; not only in me, but his thoughts must ascend to the Father also, who manifesteth himself in me. So John 14. 1. Ye beleeve in God, beleeve also in me. Both expressions may be imperative: Besides beleeving in Christ, we must also be­leeve, in God, as the first Fountain and Author of grace. Now the Reasons are, 1. Because all grace beginneth with the Father; the first in order of being, is first in order of working; 'Tis the Father that floweth out to us in Christ and by the Spirit: What ever Christ hath and is, he hath from him as the original Author; 1 Cor. 1. 30. Of him Jesus Christ is made to us Sanctification. The high Priest went into the Sanctuary before he blessed the people; so doth Jesus Christ sanctifie you in the Father and from the Father: as Mediator certainly he is to be considered as Gods Servant and Instru­ment. Well then, Reason is in its progress, till it climb up to the first cause of a thing; so should Faith; do not leave till you come to the Father, who is the highest Fountain of grace. 2. Because what ever is done to you by Christ, is done with a respect to his Fathers love: John 17. 2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him: So see verse 6. I have manifested thy Name unto them, thine they were, and them thou gavest me: That was the ground of Christs respect, the Fa­thers [Page 50] donation, or the charge he received from him: and therefore you must look upon the Fathers love as well as Christs care; for in all his respects to us he still acknowledg­eth his obedience to the Father; and indeed it giveth us a double ground of hope: Causa [...]quam fili [...] [...]o [...] a [...] a [...] quia ipsi a [...]atre deman da­tum est, & cau­sa our pater no­b [...] savet, est quia hoc filius ab ipso postulat & prom [...]retur. &c. See Stella at large de [...] ­more Dei, cap. 18. the Son loveth us because the Fa­ther required it, and the Father loveth us because the Son asketh it; if Christ be faithful to his Father we are sure to be loved, or if the Father have any respect and love to Christ. 3. Because 'tis a great support and comfort to faith to con­sider of the Father in the act of beleeving: two are better then one; and 'tis often made a priviledg to have the Father and the Son, 1 John. 1. 3. and 2. 23, 24. 2 John 9. & alib. There is the Fathers love and the Sons merit; either seve­rally will not yeild that joy and peace in beleeving, and therefore 'tis good to have them both together: There is no access to the Father but in the Son: What will guilt do with Justice? stubble with consuming fire? God out of Christ is terrible, rather then comfortable; therefore 'tis said, 1 Pet. 1. 21. that by him we beleeve in God; that is, by Christ through his merit we come comfortably to pitch upon God the Father. So again, Christ separate from the Father doth not yeild such firm grounds of confidence; there must be some act of the Father to give us full security; for in the business of Redemption God the Father is represented as the offended wronged party, who is to receive satisfaction: we are sensible of the wrong and offence, Conscience feeleth that; we must be also sensible of his favour and grace towards us: now when we see him first in all acts of grace, that taketh away all jealousie and scruple. 4. Because in the Fathers Love there are many circumstances which are very engaging to the Soul, which are not to be found in the rest of the di­vine Persons; for he being first in order, hath the chiefest work ascribed to him; but especially are not to be found in Christ as Mediator: and because Christ as Mediator is most known to the creatures, I shall prosecute this matter with respect to that Consideration. 1. In the Fathers love and acts of grace there is an original Fulness; Christs fulness as Mediator is but derived out of the Fathers plenty; Col. 1. 19. [Page 51] It pleased the Father that in him all fulness should dwell: And 'tis limited by the Fathers Will in the dispensation of it; all that Christ dispensed was according to the Charge and Com­mandment given him by his Father; see Mat. 20. 23. It is not mine to give, save to those for whom it is prepared of my Fa­ther: Christ doth not deny his Authority to give glory as well as grace; only he sheweth how in all the dispensations pro­per to the Mediator he was limited by the Will and Counsel of the Father: And so he denyeth to dispense the knowledg of times and seasons, because the Father had kept it in his own Power, Acts 1. 7. So that now 'tis an engaging Consideration to remember that the Father, whose Will is absolute, who hath an original Fulness of all grace, that he himself loveth us, and is first in all acts of blessing. 2. In the Fathers acts you have the purest and freest apprehension of love; he be­gan and first broke the business of our Redemption: God the Son can have an higher motive, the Fathers Will; but God the Father can have no higher motive then his own love; his elective love was the first rise and spring whence all that love that passeth out to the creature issueth forth, and therefore here we have the freest apprehension of love: there was a love of the Father anteceding the merit of Christ; John 3. 16. God so loved the world, that he gave his only Son; there was the most independent and free act of love.

It serveth to press us to give a distinct glory in beleeving Ʋse. to God the Father: Get a right apprehension of the divine Persons, and the several endearments with which their per­sonal operations are represented. 'Tis said, John 5. 23. That God will have all men honour the Son as they honour the Father. God is most honoured when your thoughts are most distinct and explicite in this matter. Do not forget the Father, you are his gift as well as the Sons purchase and the Spirits charge: If God the Father had not loved you before all worlds, Jesus Christ would not have redeemed you; and if Christ had not redeemed you, the Spirit would never sanctifie you: and as the Spirit will not work unless you look upon him as Christs Spirit, John 16. 14. He shall glorifie me, for he shall receive of mine; so Christ came to glorifie the Father, and to finish his [Page 52] work, John 17. 4. Bless them and praise them all then. If you receive any thing, see the Fathers bounty in it, the freeness and everlastingness of his Love stamped upon what you have. So if you want any thing, holiness, comfort, grace, pardon, re­flect not only upon the fulness of Christs merit▪ but the free­ness of the Fathers love: You deal with a God of bowels and bounty; Father, Son, and Holy Ghost, all are yours. There is a fond affectation in some, to carry all things in the Name of Christ, even such acts wherein the Father is most con­cerned▪ as the former Age carryed all Dispensations in the Name of God Almighty, without any distinct reflection upon God the Son, in whom the Father will be honoured, and by whom we have an access to the Father: So many in this Age, in their popular discourses and prayers, carry all things in the Name of God the Son, and with a fond and luscious affectation ingeminate the Name, Jesus Christ, Jesus Christ▪ so that the honour and adoration due to the other Persons is neglected and forgotten; whereas Christ is to be acknow­ledged Lord in all Tongues and among all Nations, to the glory of God the Father, Phil. 2. 11.

But now 'tis high time to proceed to the second and last Manifestation of their effectual Calling, [ Preserved in Jesus Christ,] [...], kept in or by him; the mean­ing is, they were not only sanctified for the present out of the store and plenty of God the Father, but should for ever be kept in that estate by Jesus Christ. The Point is, That Gods Observat. called and sanctified people are preserved and kept in their state of grace and holiness in and by Jesus Christ. The Point assert­eth two things, that they are kept by Christ and in Christ, that is, not only for his sake, but by vertue of union with him; Jesus Christ is the Cabinet wherein Gods Jewels are kept; so that if we would stand, we must get out of our selves, and get into him, in whom alone there is safety. I might handle this latter Branch apart, namely, that Ʋnion with Christ is the ground of our safety and preservation: but because I am sen­sible that I have stayed too long upon this Verse already, I shall content my self with handling upon this occasion the [Page 53] general Doctrine of the Perseverance of the Saints: And first, I shall give you the state of it, how far we may expect to be preserved. 2. The Grounds of Certainty and Assurance in this kind.

First, How far we may look for Preservation: The Doc­trine of Perseverance is much impugned; but the Earth is never the more unsetled, because to giddy brains it seemeth to run round: however let us grant what must be granted, and then the truth will be burdened with less prejudice. Seeming grace may be lost; Take from him that which he hath, Mat. 25. 28. is Luke 8. 18. Take from him that which he seem­ed to have. Blazing Comets and Meteors are soon spent, and fall from Heaven like lightening, while stars keep their orb and station: A building in the sand will totter; and Hypo­crites be discovered before the Congregation, Prov. 26. 26. Again, Initial or preparative grace may fail, such as is spoken of Heb. 6. 4, 5. to wit, illumination, external reformation, tem­porary faith, devout moods, some good beginnings, &c. Plenty of blossoms do not always foretell store of fruit; some dye in the very pangs of the birth, and are still born. Yet again, True grace may suffer a shrewd decay, but not an utter loss; the leaves may fade when the root liveth: In temptations Gods children are sorely shaken; their heel may be bruised, as Christs was, but their head is not crushed: Peter denyed Christ, but did not fall from grace; there is a remaining seed, 1 John 3. 9. 'Tis notable what Chrysostom observeth concern­ing Christs prayer for Peter, Luke 22. 32. I have prayed for thee that thy faith fail not: [...]. Chrysost. Mark (saith he) he doth not say, I have prayed for thee that thou shouldst not deny me, but I have prayed that thy faith should not altogether vanish and be abo­lished. Once more, such grace as serveth to our well-being in Christ may be taken away, joy, peace, cheerfulness, &c. As a man may have a being, though his well-being be lost; he is a man, though a bankrupt, though poor, though sick, though diseased: so a Christian may be living, though he be not lively. Yet further, The operations of grace may be obstructed for a great while: a fit of swooning is not a state of death; there may be no acts, and yet their seed re­maineth; [Page 54] this may last for a long time: David lay in a spi­ritual swoon nine moneths; for he awaked not till Nathan came to him, Psal. 51. the title; and when Nathan came to him, the child begotten upon Bathsheba was born; for he saith, 2 Sam▪ 12. 14. The child which is born to thee shall dye. Yet further, Grace if left to us would soon be lost; we shew­ed that in Innocency: but 'tis our advantage that our secu­rity lieth in Gods promises, and not our own; that we are not our own keepers; that grace is a Jewel not trusted but in safe hands; that perseverance is Gods gift, not mans act; and that Christ hath a Charge to conduct the Saints, and keep them safe to everlasting Glory, John 6. from 37, to 40. and John 10. 28. I give unto them eternal life, and they shall never perish, neither shall any perish, non shall pluck them out of my hand: My Father which gave them is greater then all▪ none is able to pluck them out of my Fathers hand: They neither shall nor can; God and Christ are engaged in the keeping of them▪ Christ by Gods Command as Mediator, and God by Christs merit: therefore he that separateth us from God must tug with Jesus Christ himself, and be too hard for him also, or else he can never pluck them out of his hands. If they should question Christs power, because of the ignominy of the Cross; the Fathers hands are also engaged, for our greater assurance: Can any creature loose his eternal and almighty grasp? and pluck out those whom the Father hath a mind to keep?

We do not plead for any wilde assurance and certainty of Perseverance; we do not say that they that neglect means, or grieve the Spirit, and do what they list, are sure that they shall not miscarry; that is against the nature of Gods dispen­sation, and the nature of this assurance, and therefore but a vain cavil. 'Tis against the nature of Gods dispensation; whom he maketh to persevere, he maketh them to persevere in the use of means: Hezekiah had assurance from God of life for fifteen years, yet he taketh a lump of figs, and apply­eth it as a plaister to the boyl, Isai. 38. 5, with 21. More clear­ly, Acts 27. 31. All shall come to Land; but, Except ye abide in the ship ye cannot be safe: We are sure of life as long as [Page 55] God hath any service to do for us, yet we are bound to get food and rayment, and to use all means to preserve life: This was Satans cavil against Gods protection over Christ, Thou art sure not to fall, therefore neglect means, cast thy self up­on danger, Mat. 4. 9, 10. You learn this Doctrine from the Devil; Thou mayst do what thou lift, thou art sure to be safe; 'tis the Devils Divinity. Again, 'Tis against the na­ture of this assurance; he that hath tasted Gods love in Gods way, cannot reason so: A child that hath a good fa­ther that will not see him perish, shall he waste and embezzle his estate he careth not how? A wicked child may presume thus of his father (though it be very disingenuous) because of his natural interest and relation to his father; the kind­ness which he expecteth is not built upon moral choyce, but nature: but a child of God cannot, because he cannot grow up to this certainty but in the exercise of grace; 'tis begot­en and nourished by godly exercises: and the thing it self implyeth a contradiction; this were to fall away because we cannot fall away: You may as soon say that the fire should make a man freeze with cold, as that certainty of perseverance in grace should make us do actions contrary to grace.

Again, We do not say that a Beleever is so sure of his con­servation in a state of grace, as that he needeth not to be wa­ry and jealous of himself; 1 Cor. 10. 12. Let him that stand­eth, take heed lest he fall. There is a fear of Caution, as well as a fear of diffidence and distrust; and there is a great deal of difference between weakening the security of the flesh, and our confidence in Christ: None more apt to suspect themselves then they that are most sure in God, lest by improvidence and unwatchfulness they should yeild to corruption: Christ had prayed that Peters faith might not fail, yet together with the other Apostles he biddeth him Watch, Luke 22. 40, and 46. The fear of God is a preserving grace, and taken into the Covenant; Jer. 32. 40. I will put my fear into their hearts, and they shall not depart from me: This is a fear which will stand with faith and certainty; 'tis a fruit of the same spirit, and doth not hinder assurance, but guard it; 'tis a fear that [Page 56] maketh us watchful against all occasions to sin and spiritual distempers, that we may not give offence to God: as an in­genuous man that hath an inheritance passed over to him by his friend in Court, is careful not to offend him.

Again, This certainty of our standing in grace doth not exclude prayer; Luke 22. 46. Watch and pray, that ye enter not into temptation. Perseverance is Gods gift, and it must be sought in Gods way; by Christs intercession, to preserve the Majesty of God, and by our prayers, that we may constant­ly profess our dependance upon God, and renew our acquaint­ance with him; besides, by asking blessings in prayer, we are the more warned of our duty; 'tis a means to keep us gra­cious and holy: As those that converse often with Kings had need be decently clad, and go neat in their apparel; so he that speaketh often to God is bound to be more holy, that he may be the more acceptable to him.

Again, 'Tis not a discontinued, but a constant perseverance that we plead for; not as if an elect person could be quite driven out of the state of grace, though he be saved at length; he cannot fall totus a toto in totum, the whole man with full consent from all grace and godliness; he may sin foully, but not fall off totally, no more then finally; there is something that remaineth, a seed, an unction, a root in a dry ground, that will bud and scent again: Briefly, true grace shall never ut­terly be lost, though it be much weakened, but in the use of means it shall constantly be preserved to eternal life.

Once more, and I have done with the state of the Questi­on: God doth not only require the condition of standing, or continuing in the exercise of grace, but give it infallibly: The Precepts of the Covenant of Grace are also Promises; Heb. 8. 10. This is the Covenant that I will make with the house of Israel, &c. where all the Articles carry the form of Pro­mises; God undertaketh to fulfil our part in us, when we submit to the Covenant. So Jer. 32. 40. I will put my fear in­to their hearts, &c. G [...]ds love will not let him depart from us, Is [...]. 54. 10. and fear will not let us depart from God. If there be any breach, it must be from our departing from God, or Gods departing from us: Now God never departeth, his Love never permitteth him to re­pent of giving his fear and putting his grace into our hearts; [Page 57] but all the fear is of our departing from God: So some say, God will not depart from us, if we be not wanting to our selves: And Bernard observed that our own flesh is not men­tioned Rom. 8. What shall separate us from God? &c. Soli eum deserere possumus propriâ voluntate, our own will may sepa­rate us and withdraw us from God: And the Remonstrants, Though God doth not repent doni dati, of what he hath given, yet we may repent doni accepti & retenti, of what we have received, and grow weary of the service of God. But all is answered by Gods undertaking in the Covenant; I will put my fear into their hearts▪ that they shall not depart from me: He will give faith, and love, and fear, bestow and continue such Graces as dispose the Soul to Perseve­rance.

Secondly, The Grounds of Certainty by which it may ap­pear that we shall be preserved in that state of grace, unto which we are called in Jesus Christ: The Grounds are ma­ny; put them all together, and you may easily spell out of them the Perseverance of the Saints.

1. There are some grounds on God the Fathers part; there is his everlasting Love, and alsufficient Power. His everlasting Love: God doth not love for a fit, but for ever; From everlasting to everlasting, Psal. 103. 17. before the world was, and when the world is no more: Gods Love is not founded upon any temporal accident, but on his own Counsel, in which there can be [...], Heb. 6. 18. no change, because the same reasons that moved him to choose at first, continue for ever: God never repented in time of what he purposed before all time: Rom. 11. 29. His gifts and calling are without repent­ance: By gifts he meaneth such as are proper to the Elect; and by calling, effectual calling; such is [...], accord­ing to his eternal Purpose, of these he never repents: The fruits of repentance in men are shame and sorrow; now God is never ashamed of his choyce, nor sorry for his choyce, so as to wish it undone. And then the other ground is his al­sufficient Power; Almightiness is engaged in the preservation of grace, by his eternal Love and Will, John 10. 28, 29. Can they pluck Christ from the Throne? are they stronger then Christs Father?

[Page 58]2. There are grounds on Christs part; his everlasting Me­rit, and close Ʋnion between him and us, and constant Inter­cession. For his Merit see Heb. 9. 12. He is entered into the holy place, having obtained an eternal Redemption for us. Legal ex­piations did but last from year to year, but Christs merit for ever and ever; his Redemption is eternal, not only as 'tis of use in all ages of the Church, but in respect of every particu­lar Saint: those who are once redeemed by Christ, they are not redeemed for a time, so as to fall away again; that would argue that the virtue of Christs Blood were spent, and could preserve them no longer; but they are for ever kept to Sal­vation. So Heb. 10. 14. By one offering he hath perfected for ever them that are sanctified: He hath not only purchased a possibility of Salvation, but all that we need to our full per­fection; 'tis not for a certain time, but for ever. Then there is a close Ʋnion between him and us; this is the notion of the Text, preserved in Christ. Sicut impossibile est massam a p [...]sta s [...]p [...]ra­r [...], &c. Luther. Look as 'tis impossible to sever the leaven and the dough, when they are once mingled and kneaded together; so Christ and a Beleever, when they are united together, there is no parting more: Can Christs my­stical Body be maimed? or lose a joynt? Then his con­stant Intercession, that's another ground, a Copy of which we have in the 17 of John, where he saith, Keep them through thy Name, &c. and Keep them from the evil, &c. See Heb. 7. 25. He is able to save to the uttermost those that come to God by him, for he liveth for ever to make Intercession for them: He is interceding with God, that the merit of his death may be applyed to us; and what's that? [...]. Salvation to the utter­most or to the end. The heirs of Salvation need not fear mis­carrying: Jesus Christ, who is the Testator, who by Will and Testament made over the heritage to them, he also is the Executor, he liveth for ever to see his own Will executed; he dyed once to make the Testament, and he liveth for ever to see it made good: when ever we are in danger, he is in­treating his Father for supports and assistances of grace.

3. On the Spirits part, there is a continued influence so as to maintain the essence and seed of grace: The Fathers love is continued by the merit of Christ, that he may not depart [Page 59] from us; and we are preserved by the Spirit of Christ, that we may not depart from him: He doth not only put into our hearts faith, fear, love, and other graces at first; but he maintaineth and keepeth them, that the fire may never go out: Our hearts are his temple, and he doth not love to leave his dwelling place: And besides, in the Oeconomy of Sal­vation 'tis his Office, to glorifie Christ as his Vicegerent, and to be our Comforter; therefore with respect to the honour of Christ, and the comfort of Beleevers, he preserveth and main­taineth that grace that is once really wrought in our hearts. To preserve the glory of Christ thus, Christ you know hath received a Charge from the Father to lose nothing, John 6. 39. neither body nor soul, nothing that belongeth to an elect per­son: Now that he may be true to his trust, he sendeth the Spirit as his Deputy or Executor, that his Merit may be fully applyed: 'Tis for the honour of Christ, that where ever the work is begun, where ever he hath been an Heb. 12. 2. Author, there he may be a Finisher also. 'Twas said of the foolish Builder, that he began, and was not able to make an end: this dishonor can never be cast upon Christ, because of the power and faithfulness of the Spirit; he doth [...], Phil. 1. 6. go through with the work which he hath begun; the Spirit is to fit vessels for glory: he doth not use to leave them half carved; he is faithful to Christ; as Christ is to his Father: the Father chooseth the vessel, Christ buyeth them, and the Spirit carveth and fitteth them, that they may be vessels of praise and honour. But this is not all, He preserveth and continueth us in the state of grace as our Comforter; by working grace he puts us into an expectation of glory and happiness; and to make it good, he carryeth on the work without failing; therefore grace is called the first fruits of the Spirit, Rom. 8. 24. and the earnest of the Spirit, 2 Cor. 1. 22. and 5. 6. for it hath a double use, to be a taste and a pledg: 'tis a taste, to shew us how good eternal life is; and a pledg, to shew us how sure it is: The first degree of Regeneration is of this nature; 'tis an earnest or gage, assuring us of a more perfect enjoyment; the livery and seisin of glory to come: As soon as a real change is wrought, the Spirit of God doth [Page 60] give us earnest; and will God lose his earnest? will he give us a pledg, and fail our expectation? Surely no.

Let us now come to Application.

It presseth us to persevere with the more care; 'tis no Ʋse 1. unreasonable inference: see 1 John 2. 27, 28. Ye shall abide in him: And now little children, abide in him. Since we have so many advantages of standing, let not us fall away: Oh how great will your sin be, if you should miscarry and dishonor God! We pity a child that falleth, when 'tis not looked af­ter; but when a froward child wresteth and forceth it self out of the arms of the Nurse, we are angry with it. You have more reason to stand then others, being brought into an unchangeable state of grace; being held in the arms of Christ, God will be very angry with your slips and failings: Mercy holdeth you fast, and you seek to wrest your selves out of Mercy's arms: None can sin as you do, with such frowardness, with such dishonor to God; you disparage the Spirits custody, the merit of Christ, and the mercy of the Father. See Heb. 4. 1. Let us therefore fear, a promise being left to us of entering into his Rest, lest any should seem to come short of it. Look as some seem to stand▪ that do not, so some seem to fall utterly that do not: A child of God indeed cannot come short, but he should not seem, that is, give any appearance of coming short: When our religious course is interrupted, and we give way to sin and folly, that's a seeming to come short; and so you bring a scandal upon the love of God, as if it were changeable; upon the merit of Christ, as if it were not a per­fect Merit: Scandalous Professors make Arminians; in an age of defection, no wonder if men plead for the Apostacy of the Saints.

If you fall through weakness, be not utterly dismayed: Ʋse 2. As the Spinster leaveth a lock of wool to draw on the next thread; so there is somewhat left: when you are departed from God, you have more hold-fast upon him then another sinner; a child, though a prodigal; go to him and say, Fa­ther. David pleadeth the reliques of grace yet left, Psal. 119. 176. I have gone astray like a sheep, seek thy servant, for I do not forget thy Commandments; as if he had said, Lord, I have▪ [Page 61] sinned through weakness, but I hope there is some grace left, some bent of heart towards thee. So the Church, Isai. 64. 8, 9. Now O Lord, thou art our Father, &c. Yea God is angry when we do not plead: So Jer. 3. 4. Wilt thou not cry, Thou art my Father? &c. You have an interest, though you have been disobedient: Thus do, and your falls will be an advantage; as you have seen men go back to fetch their leaps more commodiously.

When you stand, let it excite you to love and thankfulness; Ʋse 3. Nothing maketh the Saints love God more then the un­changeableness of his Love: When they see themselves safe in the midst of weaknesses, and Satans dayly assaults, it doth much indear God to their Souls. Certainly Daniel was much affected with his preservation in the Lions den, when he saw the Lions ramping and roaring about him, and yet restrained with the chains of Providence, that they could do him no harm: So the children of God must needs love their Pre­server, when they consider what dangers are round about them; how little they subsist by their 1 Sam. 2. 9. own strength, and how much they have done a thousand times to cause God to withdraw his Spirit from them; and therefore the great ar­gument why the Saints do love and praise him, is not only the freedom of his grace, but the unchangeableness and con­stancy of it: His mercy endureth for ever; 'tis several times repeated, Psal. 136. So Psal. 106. 1. Praise ye the Lord; O give thanks unto the Lord, for he is good, for his mercy endureth for ever. No form is more frequent in the mouths of the Saints: and good reason; for alas, if we were left to our selves, we should damn our selves every hour; we have a Jer. 5. 2 3. and 14. 10. revolting heart: we are like glasses without a bottom, as soon as they are out of hand they are broken; we cannot stand of our selves: and we have a restless enemy, that de­sireth to toss us and vex us, as wheat is tossed from sieve to sieve, Luke 22. 31. and we have often forfeited Gods pro­tection, and grieved him day by day; were it not for ever­lasting Mercy, what would become of us? Certainly they that do not love God for their preservation, they are not sensible of their condition in the world; what a naughty [Page 62] heart they carry about with them: 'Tis a miracle that ever grace should be preserved there where there is so much pride, love of pleasures, worldly cares, brutish lusts; that such an heavenly plant can thrive in the midst of so many weeds. Nor what a busie Devil they have to do withall, who watch­eth all advantages, as a dog that standeth waving his tail ('tis Chrysostom's comparison) and expecting a bit; and his envy and malice is most bent against them that have most grace. Finally, they do not consider that the world is full of snares and dangerous allurements; for if they did, they could not chuse but fall a blessing of God for Jesus Christ, who yet fasteneth them as a nail in the holy place. I remember one of the Fathers bringeth in the Flesh saying, Ego deficiam, I will surely fail and miscarry; and the World, Ego decipia [...], I will deceive them and entice them; and Satan, Ego eripiam, I will snatch them and carry them away; and God saith, Ego custodiam, I will keep them, I will never fail them nor forsake them; and there lieth our safety and security.

It informeth us, that if any fall often, constantly, frequently, 4▪ Ʋse. easily, they have no interest in grace: 1 John 3. 9. He that is born of God, sinneth not; [...], he makes not a trade of sin; that's the force of the phrase: Gods children slip often, but not with such a frequent constant readiness into the same sin: As fair Meadows may be overflown, but Marish ground is drowned with the return of every Tyde; so are wicked men carryed away with every return of the temptati­on; therefore he that liveth in a course of prophaness, world­liness, drunkenness, his spot is not as the spot of Gods children. You are tryed by your constant course and walk, Rom. 8. 1. What's your road? what do you do constantly, easily, frequently? I except only those sins which are of usual incidence and sud­en surrection; as sudden stirrings of passion in a cholerick temper, and vanity of thoughts, and distractions in duties, &c. and yet for these a man should be the more humble and watchful; if they be not felt and striven against, and mourn­ed for, 'tis a bad sign.

It provoketh us to get an interest in such a sure condition. 5 Ʋse. Be not contented, 1. With outward happiness; things are [Page 63] worthy according to their duration: Nature hath such a sense of Gods Eternity, that the more lasting things are, it accounteth them the better: An immortal Soul must have an eternal Good: Now all things in the world are frail and pass away, therefore called uncertain riches, 1 Tim. 6. 18. 'tis un­certain whether we shall get them, and uncertain whether we shall keep them, and uncertain whether we shall live to enjoy them if they stay with us: All of this side grace is uncertain; these things are usually blasted in their flower and beauty; as Herod was stricken in the midst of all his Royalty: so that a man may out-live his happiness, which is the greatest misery; or at least it must terminate with death; there is no use of wealth in the other world. But now the better part can never be taken from us, Luke 10. 42. and by seeking that we may have other things with a blessing, Mat. 6. 33. 2. Rest not in gifts, they are for the body rather then the person that hath them; as many are carnal, and yet come behind in no gift; God useth them like Negroes, to dig in the mynes of know­ledg, that others may have the gold: Judas could cast out Devils, and yet afterward was cast out among Devils. See 1 Cor. 12▪ ult. the Apostle had discoursed largely of gifts, and then concludeth thus, But yet I shew you a more excellent way; and what's that? Grace that abideth and endureth for ever, as in the next Chapter. Many that have great abilities to pray, preach, discourse, yet fall away: According to the place which they sustain in the body, so they have great gifts, of knowledg, utterance, abilities to comfort, direct and in­struct others, to answer doubts, to reason and argue for God, for conference and holy discourse, and yet fall foully; as those Heb. 6. 4. are said to be partakers of the Holy Ghost, that is, to have a great share of Church gifts. Nay this is not all, Gifts themselves wither and vanish when the bodily vigor is spent: The glory of a man is as the flower of the grass, 1 Pet. 1. 24. By the glory of a man is meant what ever excellency we have by Nature, wit, knowledg, strength of natural parts, as well as wealth and riches: Many times we like the dry stalk remaineth when the flower is gone; nothing but the graci­ous work of the Spirit will last for ever. 3. Seeming and un­sound [Page 64] grace; as Hymeneus & Alexander are said to make shipwrack of faith, that is, false faith, 1 Tim. 1. 19. 20 false faith, such as beginneth in joy will end in trouble; it easeth you for the present, but you shall lie down in sorrow: General probabilities, loose hopes, uncertain conjectures, vanishing apprehensions of comfort, all these things soon come to nothing: The planting of true faith is trouble­som at first, but it leadeth to true comfort; otherwise you may look upon the Gospel with some kind of delectation for a while; as thorns may blaze under the pot, though they cannot keep in the fire: therefore do not rest in tasting the good Word, Heb. 6. 5. in some slight and transitory comfort. Again, there is formal profession; Many may begin in the Spi­rit, and end in the flesh, Gal. 3. 3. A man may seem to himself and to the Church of God to have true grace; he may pro­fess the truth, escape the pollutions of the world, that is, foul gross sins, yea and all this not out of a carnal aim, but out of a slight and insufficient touch of the truth upon the Consci­ence, and yet fall away; like the corn in the stony ground, that grew up, but had no root. But much more [Christians] will that form which is taken up out of private aims fail and miscarry: God delighteth to take off the mark and disguise of an hypocrite, by letting them fall into some scandalous sin, or by changing the times and posture of affairs, or by sending a storm: Paint is soon washed of; therefore rest not in these outward and superficial changes, till solid and substantial grace be wrought in you.

Is Comfort to Gods children; Grace is sure, and the pri­viledges Ʋse 6. of it are sure. Grace it self is sure; through your folly it may be nigh unto death, but cannot dye: This is the advantage of spiritual comforts, that they do not only satisfie our desires, but secure us against our fears: The redeemed of the Lord have an everlasting joy, Isai. 35. 10. Once in Christ, and for ever preserved in Christ. Grace would be little bet­ter then temporal things, if it did yeild but a temporary re­freshing. They weaken Christian comfort that make Be­leevers walk with Christ like Dancers upon a rope, every mo­ment in fear of breaking their necks. This is the comfort of a gracious heart, that as nothing shall altogether cut him off from enjoying God, so nothing shall utterly make him cease to [Page 65] love God. The children of God would be troubled if grace should fail, though their priviledges should not be cut off; you are sure of both. For as grace is sure, so are also the pri­viledges of grace: This was figured under the Law; an Is­raelite could never wholly alienate his inheritance and title to the Land; Levit. 25. 23. His title to the Land shall not be cut off, nor sold for ever: This was a type of our spiritual inheri­tance in Christ, which cannot be alienated from us; he might for a while pass it away, but it was to return again; so those that are made coheirs with Christ, are never dis-in­herited: 'Tis true, we forfeit it by the merit of our actions, but God doth not take the advantage of every offence: 'Tis true, we lose the evidences that are in our keeping, peace of Conscience, and joy in the Holy Ghost; but the estate it self is undefeasible, and cannot be made away from us. Sometimes we are under a king of sequestration, and there is a suspension of comfort and grace; as the Israelite might make away his inheritance for a time; but we shall recover possession again, though not by our selves, yet by our Goel, our kinsman, or him that is next of blood: As under the Law, if a person were not able to redeem the inheritance, the kinsman was to re­deem it; so Jesus Christ, our kinsman after the flesh, he is our Goel, he interposeth by his merit, and reconcileth us to God. Well then, You see grace is kept, and the priviledges of grace are kept in Christ: But now because comforts are never prized but in their season, and men that have not been exercised in spiritual conflicts, nauseate these sweet truths, they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another; therefore let us see when this truth will be most sweet and seasonable. 1. In great troubles, when God seemeth to hide his face; Oh how sweet is it to hear him say, I will not forsake thee till I have performed all that I promised thee, Gen. 28. 15. all this shall better thy heart, and hasten thy glory. In times of distress we are apt to think that God hath cast us off, and will never look after us more, though formerly we have had real expe­riences of his grace: What a foolish creature is man to wea­ken his assurance when he should come to use it? to unravel [Page 66] all his hope and experiences in times of trouble, which is the only season to make use of them. 2. In the hour of tempta­tion and hard conflicts with doubts and corruptions, when we are sensible of the power of sin, and how difficult it is to re­move it out of the heart, we are apt to say as David after all his experiences, I shall one day perish by the hand of Saul, 1 Sam. 27. 1. and many times out of distrust give over the combate. Oh then remember now you are preserved in Christ, and that nothing shall separate: as Sarcerius came to Camerarius his wife, when she had been exercised with a long and tedious conflict, and read to her the latter end of the eighth of the Romans, she brake out in triumph, using Pauls words, Nay, in all these things we are more then Conquerors. Oh Christians, neither sin, nor Devil, nor world can divide you from Christ, for he Rom. 16. 20. did not only tread down Satan, but under your feet. 3. In times of great danger and defection, either through error and persecution, as Saunders trembled to think of the fire; especially when others fall fearfully, who were before us in knowledg and profession of zeal and piety; when the first become last; when glorious Luminaries are eclipsed, and leave their orb and station; as the Martyrs were troubled to hear of the revolt of some great Scholars that had appeared for the Gospel: When Hymeneus and Philetus, two eminent Professors, fell, there was a great shaking, 2 Tim. 2. 18. But the foundation of the Lord standeth sure &c. that's the comfort the Apostle opposeth in such a case. 4. In times of dis­heartening, because of the difficulties of Religion, when the use of means groweth troublesom: to quicken you in your Christian course, think of the unchangeableness of Gods love; all graces rise according to the proportion and measure of faith; loose hopes weaken endeavors: 1 Cor. 9. 26. Irun, not as one uncertain. Those that ran a race gave over when one had far out-gone them, as being discouraged and without hope: When hope is broken, the edg of endeavors is blunt­ed: Go on with confidence, you are assured of the issue, God will bless you and keep you to his everlasting Kingdom. 5. In the hour of death; when all things else fail you, God will not fail you; this is the last brunt; do but wait a little [Page 67] while, and you will find more behind then ever you enjoyed; death shall not separate: as Olevian comforted himself with that, Vide Scult [...] ­tum in Isa [...]. 54. Isai. 54. 10. The hills and mountains may depart, but my loving-kindness shall not depart from you; being in the ago­nies of death, he said, Sight is gone, speech and hearing is de­parting, feeling is almost gone, but the loving-kindness of God will never depart. The Lord give us such a confidence in that day, that we may dye glorying in the Preservation of our Redeemer.

WE are now come to the third thing in the Inscrip­tion, and that is the form of salutation, delivered as all Apostolical salutations are in the way of a prayer: In which we may observe, 1. The matter of the prayer, or blessings prayed for, which are three, Mercy, Peace, and Love. 2. The manner or degree of enjoyment, [ be multiplyed.]

I begin with the matter, or blessings prayed for: It will not be altogether unuseful to observe that diversity which is used in salutations. In the Old Testament peace was usually wished without any mention of grace; as Psal. 122. 8. For my brethrens and companions sake I will say, Peace be within thee: and [...]an. 6. 25. Peace be multiplyed unto you. But in the times of the Gospel grace being more fully delivered, that was also added and expressed in the forms of salutation: but yet in the times of the Gospel there is some variety and dif­ference: Sometimes you shall meet with a salutation meerly civil; as James 1. 1. To the twelve Tribes [...], greeting: so Acts 15. 23. which was the usual salutation among the Hea­then: but most usually 'tis Rom. 1. 17. grace and peace; and in other places grace, mercy and peace, as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all, for 'tis mercy, peace and [Page 68] love: And Causaubon observeth, that the Greek Fathers, if they wrote to a earnal man, they would wish him grace, but not peace; if to a godly man, they would wish him grace and peace too. To touch upon these things is sufficient. From these Blessings mentioned in this place I shall observe some­thing in general, and then handle them particularly and apart.

First, In the general Consideration you may observe,

1. That spiritual blessings are the best blessings that we can Observat. 1. wish to our selves and others. The Apostles in their salutations do not wish temporal felicity but spiritual grace: Gods peo­ple pray for one another out of the communion of the Spirit, and for themselves out of a principle of the divine Nature; and therefore they do not seek wealth and honour for them­selves or one another, but increase of Gods favour and Image. 'Tis true, Nature is allowed to speak in prayer, but grace must be heard first; our first and chiefest requests must be for mercy, peace and love, and then Mat. 6. [...]3 [...] an additional supply, like paper and pack-thread, which is given over and a­bove the bar­gain. other things shall be added to us; the way to be heard in other things, is first to beg for grace: Psal. 21. 4. He asked life of thee, and thou gavest him length of days for ever: Solomon sought wisdom, and together with it found riches and honour in great abun­dance. Well then, if thou prayest for thy self make a wise choyce, beg for spiritual blessings; so David prayeth, Psal. 106. 4. Remember me, O Lord, with the favour that thou bearest unto thine own people; nothing less would content▪ him then Favorites mercy: other blessings are dispensed out of com­mon pity to the generality of men, but these are mercies pri­vilegiate, and given to Favorites; now saith David, of this mercy, Lord; no common blessing would serve his turn: So Psal. 119. 132. Look upon me, and be merciful to me, as thou usest to do to those that love thy Name: Surely that which God giveth to his people, that's a better mercy then that which God giveth to his enemies. Again, these are mercies that cost God dearer; they flow to you in the Blood of his own Son: yea, they are mercies that are better in themselves; wealth and honour may become a burden, yea, life it self may become a burden, but not mercy, not grace, not peace of Conscience; [Page 69] and therefore they are better then life, Psal. 63. 3. then wealth, then honour: none ever complained of too much mercy, of too much love of God: These are blessings that swallow up other miseries, yea, the loss of other blessings; grace with poverty 'tis a James 1. 9. preferment, peace of Conscience with outward troubles is an happy condition: if there be a 2 Cor. 1 5. flowing of spiritual comforts, as there is an ebbing of out­ward comforts, we are not much wronged; therefore▪ first seek these bleseings. Again, If you pray for others, pray for grace in the first place; that's an evidence of spiritual affection: Carnal men wish such things to others, as they prize and affect themselves; so also do gracious men; and therefore their thoughts run more upon mercy, peace and grace, then wealth and honour and greatness. When a man sendeth a token to a friend, he would send the best of the kind: These are the best mercies; if you were to deal with God for your own Souls, you can ask no better: You may ask temporal things, for God loveth the prosperity of his Saints; but these special blessings should have the prefer­ment in your wishes and desires of good to them, and then you are most likely to speed. Our Lord Christ in the 17 of John, commendeth the Colledg of the Apostles to the Father; and what doth he ask for him? dominion and worldly re­spect? Surely no, nothing but preservation from evil, and sanctification by the Truth; these are the chiefest Blessings we should look after as Christians.

Observe again the aptness of the requests to the persons Observat. 2. for whom he prayeth, Those that are sanctified and called have still need of mercy, peace and love. They need mercy, because we merit nothing of God, neither before grace received, nor afterward: the very continuance of our glory in Heaven is a fruit of mercy, not of merit; our obligation to free-grace never ceaseth. We need also more peace: there are degrees in assurance as well as faith; there is a temperate confidence, and there are ravishing delights, so that peace needs to be mul­tiplyed also. And then love, that being a grace in us, 'tis al­ways in progress; in Heaven only 'tis compleat: Take it for love to God, there we cleave to him without distraction and [Page 70] weariness or satiety; God in communion is always fresh and new to the blessed spirits: And take it for love to the Saints, it's only perfect in Heaven, where there is no ignorance, pride, partialities and factions; where Luther and Zuinglius, Hooper and Ridley joyn in perfect consort.

Again, Observe the aptness of these requests to the times Observat. 3. 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? 'Tis 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; 'tis 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 Observat. 4. 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 Observat. 5. [Page 71] 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: 'Tis the Lords method to pour in first the oyl of grace, and then the oyl of gladness: Alas, the peace of a wicked man 'tis 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 [Page 72] grace, and that's love: 'Tis 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 in the Angels Song, Luke 2. [...]9. Glory, peace and good▪ will. All comes from good▪ wil; that's the first couse [...] ▪ God▪ glory is the last end. Under the Law the first and the tenth were the Lords; the beginning and ending are his. 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; 1. Mercy. 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 conf [...]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: 'Tis a part of Gods Supremacy, that all his blessings should come as a gift; that he should act freely, and entertain us as a King, not as an Host: Merit [Page 73] taketh off something of his Royalty and supream Majesty. Touching the Mercy of God, give me leave to give you a few Observations.

1. I [...] [...]git [...]ta Scriptura ut credamus Deu [...] esse misericor­dem. Luther. 'Tis the aim of the whole Scripture to represent God merciful: 'Tis true, God is infinitely just, as well as infinitely merciful; but he delighteth in gracious discoveries of himself to the creature; he counteth it his glory. Moses was earnest with God to shew him his Glory, and then God proclaimeth his Name, Exod. 34. 5, 6. The Lord, the Lord, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, &c. In this description there is more spoken of his Mercy, then of his Justice; and first his Mercy is described, and then his Justice; for Justice is only added to invite men to take hold of his Mercy, and to shew that Justice is never exercised but in avenging the quarrel of abused Mercy. So he is called a God of pardon, Nehem. 9. 17. as if wholly made up of sweetness. So 2 Cor. 1. 3. he is called [...]. Father of mercies, and God of all consolations; He is a just God, but he is not called the Father of Justice: Mercy is natural to him; he counteth it as the proper fruit and product of the divine Essence.

2. Mercy is represented as his delight and pleasure: So Micah 7. 18. Mercy pleaseth him: 'Tis an act exercised with complacency. Judgment is called his strange work, Isai. 28. 21. God loveth to bless and protect; to destroy is not suitable to his disposition; 'tis a thing that he is forced to. Punitive acts in the representations of the Word are more against his bowels, drawn and M [...]ri [...]o [...]dia su [...] [...] par­la [...] pe [...]a [...]or [...]m [...]l [...]or co [...]it ut p [...]ni [...]. S [...]l [...]. extorted from him; as Jer. 44. 22. The Lord could no longer bear because of your doings: their sins were so clamorous, that they would not let God be quiet; he would bear no longer, unless they would make an Idol of him. But now all acts of grace and favour are exercised with delight; I will rejoyce over them to do them good, Jer. 32. 41. 'Tis as pleasing to God to do it, as 'tis to us to re­ceive it. The Scripture, after the manner of men, doth often represent a Conflict in the Attributes about sinners; and if Mercy get the upper-hand, 'tis always with joy and [Page 74] triumph; Jam. 2. 13. Mercy rejoyceth over Judgment: but if he be compelled to strike, and Justice must be exercised, the Scriptures represent a reluctation in his bowels; Lam. 3. 33. He doth not afflict willingly, nor grieve the children of men; in the original, from his heart; but is like a Father, with a rod in his hand, and tears in his eyes.

3. The Scripture representeth God as exercising mercy, though with some present disadvantage to his Glory: As mercy to the Ninivites, though the credit of his Message lay at stake; Niniveh shall be destroyed in forty days; yet God spared it; and therefore Jonah in a pet challengeth him for it; Jon. 4. 2. Lord, was not this my saying when I was in my Country? [...]or I knew that thou wert a gracious God: As if he said, I knew 'twould come to this, that the Prophets of Israel should be disgraced before the men of Niniveh; and to threaten Judg­ments in his Name, is to expose our selves to derision; when we have done our errand, free-grace will make us all lyars: To this effect did he expostulate with God. God might easily destroy sinners with much honour to himself; but he is long-suffering, even then when his patience for a while seemeth to impair the revenues of Heaven. The World sus­pects his Being, the Saints quarrel his Justice and question his Love, and all because the wicked are prosperous, and God keepeth silence. The great stumbling block at which most have dashed the foot of their faith, is the suspension of due Judg­ments. What was the effects of his patience to them of Asly­ria and Babylon? The Lord himself telleth you, Isai. 52. 5. My Name every day is blasphemed; that was all he got by it: his people suffered in person, and God himself in his repu­tation; all that he got was blasphemies, and reproaches, and injuries. So Psal. 50. 21. I kept silence, and thou thoughtst that I was every way like thy self; that was the effect; gross conceits of his Glory and Essence: When Judgments are quick and speedy, the World is under greater awe, the confi­dence of the Saints is strengthened and supported, and Gods honour is more clear and unstained; yet with all these dis­advantages to his Glory (if we may speak so) God forbear­eth: Certainly his heart is much set upon the honour of his [Page 75] Mercy, that God will glorifie it, though other Attributes seem to suffer loss.

4. The Scriptures speak much of his readiness to receive re­turning sinners: Though they have done infinite wrong to his Holiness, yet upon repentance, and as soon as they begin to submit, Mercy embraceth and huggeth them, as if there had been no breach; Luk. 15. 20. I will go to my Father, and the Father ran to meet him: So Isai. 56. 20. Before they call, &c. So Psal. 32. 5. I said, and thou forgavest, &c. So Jer. 31. 17, with 20. I have heard Ephraim bemoaning himself, &c. and presently, Oh my dear and pleasant child. The first relent­ings of the creature work upon the bowels of Mercy: Love's pace is very swift, it runneth to meet a returning sinner: Christ cometh skipping over the Mountains, Cant. 2. 8. He thinketh that he can never be soon enough with us: He would fain have the company of sinners, and therefore meeteth them more then half way: When we but conceive a purpose, we presently receive the fruit of his early mer­cies.

5. God doth not only admit them to come, but of his own ac­cord inviteth them that are slack and backward. The Scriptures do every where record the intreaties of God: he draweth us with coards of Love; coards that are woven and spun out of Christs heart and bowels: In one place thus, Cant. 4. 8. Come away from Lebanon, my Sister, my Spouse, from the Lions dens, from the mountains of Leopards: Christs love is hot and burning, he thinketh we tarry too long from his embraces. So Cant. 5. 2. Open to me my Sister, my Spouse, &c. Christ stands begging for entrance: Lost man, do but suffer me to save thee; poor sinner, suffer me to love thee: These are the charms of Gospel Rhetorick! So Isai. 49. Harken to me, and attend to the words of my mouth, &c. Oh sinners, you will not harken to me for the good of your Souls! You see none singeth so sweetly as the Bird of Paradise, the Turtle that chirpeth upon the Churches hedges, that he may cluck sinners to himself: The Scripture is full of such an holy witch­craft, such passionate charms, to entise Souls to their hap­piness.

[Page 76]6. They that constantly refuse the offers of his grace, are born with for a long time: Rom. 9. 22. [...]. He endured with much long-suffering, &c. All may bless God for patience; they owe an heavy debt to divine Justice, yet 'tis 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: 'Tis 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. 'tis not out of any stupid neglect, He is just, and will not clear the guilty, Exod. 34. 7. 'tis 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 'tis 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. 'Tis not only the aim of the Word, but of Providence, [Page 77] 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, 'tis that he may not punish; if he punish, 'tis 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 'tis to reclaim; though he doth Mutat sen­tentiam sed non decretum. Bradwardine. 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: 'Tis vve that make punishment to be a pledg of eternal dam­nation; it its ovvn aim 'tis 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, [Page 78] 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: 'Tis 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 Luk. 16. 11 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. 'Tis our vvretchedness to make our table a snare, and our welfare a trap: As the Sea turneth all that it receiveth into salt water, the fresh streams, the influences of the Heavens, &c. so do carnal men assimu­late and corrupt their comforts, and by little and little all their blessings are cursed; for Mercy can bear any thing but a constant abuse and neglect of it self: Certainly Gods re­vealed Will is othervvise; that vvhich cometh from God, should lead us to God: see Rom. 2. 4, 5.

8. Consider in how many notions Mercy is represented to us: Gods Mercy hath many Names; a distinct consideration of them yeildeth an advantage in beleeving: for though they express the same thing, yet every notion begetteth a fresh [Page 79] thought, by vvhich Mercy is more taken abroad in the vievv of Conscience: This is that pouring out of Gods Name spoken of Cant. 1. 3. Ointment in the Box doth not yeild such a fra­grancy as vvhen 'tis poured out; and Spices do not give forth their smell till they are chafed. Nothing is more conducible to beget a trust, then distinct thoughts and conceptions of Gods Mercy. Let us take notice of some places vvhere 'tis set forth: See Psal. 103. 8. The Lord is merciful and gracious, slow to an­ger, and plenteous in mercy: The expression is diversified; and I note it the rather, because in other places the same no­tions of Mercy are punctually expressed: see Nehem. 9. 17. so Psal. 14. 5. 8. and in Joel 2. 12. Jonah 4. 2. divers other places: chiefly see that Exod. 34. 7. and you vvill find, that this is the very▪ description vvhich God hath given of himself. Novv vvhat doth the Spirit of God aim at in this express enumeration and accumu­lation of names of Mercy, but to give us an help in medita­tion, and that our thoughts may be more distinct. 1. The first notion is Mercy, which is an Attribute whereby God in­clineth to succour them that are in misery: 'Tis an Attribute that meerly respecteth the creature: The Love and knovv­ledg of God first falleth upon himself; but Mercy is only transient, and passeth out to the creatures: God knoweth him­self, loveth himself, but he is not merciful to himself. And then it respecteth the creatures in misery; for misery is Mer­cy's only motive: Justice seeketh a [...]it object, but Mercy a [...]it occasion; Justice requireth desert, but Mercy only want and need. 2. The next notion is Grace, vvhich noteth the free bounty of God, and excludeth all merit of the creature: Grace doth all gratis, Rom. 3. 24. freely, though there be no precedent obligation, or debt, or hope of recompence, vvhereby any thing may accrue to himself; only that it may be vvell vvith the creature. Gods external motive is our misery, his internal mo­tive is his ovvn Grace and elective Love: Am I in want? there is mercy; Am I unworthy? there is grace. Mercy re­spects us as we are in our selves vvorthy of condemnation, Grace as compared with others not elected: The ultimate Reason of the choyce is Gods grace. The Angels that never sinned, are saved meerly out of grace; but men that vvere [Page 80] once miserable, are saved not only out of grace, but also out of mercy. 3. The next notion is long-suffering, or slowness to anger: The Lord is not easily overcome by the wrongs or sins of the creature, but easily overcometh them by his own patience and goodness: He doth not only pity our misery, that's mercy; and do us good for nothing, that's grace; but beareth long with our infirmities. Nisi expecta­ret impium non inveniret quem glorificar [...] pi­u [...]. Aug. Alas, if God were as short and swift in the executions of revenge as men are, God must create another World to raise up seed to Christ: If he did not wait upon sinners, there would be none made Saints: We provoked him to cut us off long since, but wrath is not easily heightened into rage, and therefore he waiteth that he may be gracious, Isai. 30. 18. 4. Kindness or bounty, plen­teous in goodness; BERAB CHESID: Gods communica­tions of his grace to the creature are every way rich and full: You may say, God is merciful, gracious patient. But will he be thus to me? Yes, he is plenteous in goodness, kind and com­municative; Psal. 119. 68. Thou art good and dost good; there­fore David goeth to him for grace. Well then, study Gods Name, and answer all your discouragements out of the de­scriptions of his Mercy.

9. Consider your own experiences: We have not As they said, We have heard that the Kings of Israel are merciful Kings, &c. only heard that God is merciful, but we have known it: All men may speak of patience, and common mercy, and outward deli­verances; but few improve them to a spiritual use and pur­pose. 1. Consider Gods patience; How long hath he wait­ed for your Conversion? and he that hath spared you can save you. 'Tis said, The wages of sin is death, Rom. 6. 23. the word implyeth that God is bound to pay it by virtue of an implicite bargain, and agreement between him and the crea­ture: But as yet the hand of God hath not found you out; you are indebted to Justice, but Mercy stoppeth the arrest of Vengeance: Many others have been taken away in their sins, by a sudden arrow and dart from Heaven; Vengeance hath trodden upon the heel of sin; As Zimri and Cosbi un­loaded their lusts and their lives together; The Angels for an aspiring thought were turned out of Heaven; Gehazi was blasted with Leprosie just upon his lye; and Lots wife turned [Page 81] into a stone for a look, a glance upon Sodom; and Her [...]d smitten with lice in the midst of his pomp and vain-glory: and some have perished in the mid way, Psal. 2. in the very heat of some carnal and wicked pursuit; God can do the like to you: therefore reason thus; If Mercy would not save me, why hath Mercy spared me? God might have sued out the Bond long since; what is the meaning of the dis­pensation? Is God weak or unjust? or hath he a mind to be gracious? Surely he would not have spared me all this while, if he had not a mind to save my Soul. Such reasonings as these many times give us the first encouragement to apply our selves to God: Wicked men like Spiders draw other conclusions, Psal. 50. 21. But should not his patience, &c. Rom. 2. 4. 2. Consider Gods goodness, in giving thee food, and clothing, and honour, and gladness of heart, and all this without thy desert; say, Certainly all these benefits are but so many baits to catch my Soul; I see the Sun riseth every day with a fresh countenance, and shineth upon the fields of just and unjust; to what purpose? but to shew that God is gracious without hire: This bodily Sun is but an obscure type of the Sun of Righteousness, that is willing to display his beams and wings over a poor languishing Soul. Common mercies are the tastes of Gods love while you are sinners, and the common fruits of Christs death, that you may be in­vited to come for more: Why hath he given me the un­righteous Mammon, but that I may look after the true Riches? What a vile unthankful heart should I have, if I should be contented with Mammon without Christ? and be like Judas, with the bag in my hand, and the Devil in my heart? Gods children are wont to make these gifts a step to higher dispen­sations: they know God, like the good housholder, bring­eth forth the best at last; therefore they must have some­thing above and beyond all these things: Common hearts are contented with common mercies; but they are still wait­ing when the Master of the feast will bid them sit higher: I may have this and be damned; Where are the arguments of his special Love? 3. Consider deliverances from imminent dangers: Then the Curse began to seize upon you; but [Page 82] God snatched you out of the fire like brands out of the burn­ing, Amos 4. 11. or like a debtor that escapeth out of the Ser­geants hands. Every deliverance is a temporary pardon: See Psal. 78. 38. Then he being full of compassion, forgave their ini­quity, and destroyed them not; the meaning is, respited Ven­geance, as appeareth by the Context. So Mat. 18. 32. He for­gave them the debt; yet 'twas after required; the meaning is, spared them for the present. Thus when God taketh you out of the teeth and jaws of Wrath, when you are delivered out of sickness and apparent danger, you have a reprieve or a temporary pardon. Oh if you had dyed, you had dyed in your sins, and so been eternally miserable: If the Lord had taken the present advantage, you had been howling a sad note among the screech-owls of darkness; For ever blessed be that Mercy that made a rescue.

10. Consider Gods invitations: Mercy pointeth and beckneth to thee to come and be saved: How many means hath God used to call thee to himself? Every good motion is a call; every Preacher a messenger sent from Heaven to invite thee to Christ; every Sermon a new summons: Plead with thy self, Though God hath not drawn me, yet he hath warned me. The Elect have no more favour in the general means then thou hast: Though Gods grace be limitted by the pleasure of his Wisdom, yet thou hast a fair warrant and encouragement, and every way as good a ground to come to Christ as others have; Whosoever, &c. John 6. 37. When the Gospel doth not exclude me, why should I exclude my self? Doubts that God will not accept me if I come, are but fool­ish jealousies without a cause. But 'tis time to leave off this meditation upon Gods mercy, which hath carryed me out so far, and to come to the Uses.

It informeth us, that those that would apply themselves to Ʋse 1. God, must make mercy their only plea and claim: Returning sinners have this form put into their mouths, Hosea 14. 2. Take away all iniquity, receive us graciously: Lord, we desire to be entertained by Mercy, to have our suits dispatched by Mercy. So David professeth that he had no other claim, Psal. 13. 5. I have trusted in thy Mercy: [...] &c. Chrysost. Upon which Chry­sostom [Page 83] sweetly glosseth; If any others have any thing to al­ledg, let them plead it; Lord, I have but one thing to say, one thing to plead, one thing upon which I cast all my hopes, and that is thy Mercy. So must you come to the Throne of Grace; Lord, my plea is mercy, all the comfort I expect to receive is from mercy. The Apostle I remember maketh a challenge, Rom. 11. 35. Who hath first given him, and it shall be recompenced to him again? Is there any man that can enter this plea▪ This is due to me? Lord give me what thou owest, I desire no more; let me have no blessing till I do deserve it. Ch [...]n [...]us Obs [...]r [...]a [...] a [...]ter [...] in dispu­ [...] quando cum [...]o­minibus sui si­milibus [...]i [...]a [...] ­tu [...], aliter in meditationibus quando corem deo sistunt con­scientiam suam quosi co [...]sa di­cenda [...]ss [...], &c. Davenant de J [...]s [...]ti [...]. Merit­mongers are best confuted by experience; Let them use the same plea in their prayers, which they do in their disputes; let them say, Give me not eternal life till I deserve it at thy hand; let them dispute thus with God or with their own Consciences, when they are in the agonies of death, or under the horrors of the Lords wrath. Surely men that cry up the merit of Works, are men of little spiritual experience, and seldom look into their own Consciences? Dare they plead thus with God in their agonies and horrors? The best claim Gods dearest servants can make, is mercy. Possidius in the life of Austin reporteth of Ambrose, when he was about to dye, he said thus, [...] non [...] vixi u [...] pudeat inter nos vive­re, &c. [...] quia [...]onum [...] hab [...]o. Possidius in vita August. Though I have not lived so that I should be ashamed to live among you; yet I am not afraid to dye, not that I have lived well, but because I have a good and gracious Master. This hath still been the ground of the Saints confi­dence.

It exhorteth us to use this encouragement to bring our Ʋse 2. Souls into the presence of God: Think of the mercies of God; The vile abuse of this doctrine hath brought a suspi­tion and prejudice upon it: but children must not refuse their bread because dogs catch at it. When B [...]n [...]adad was dejected, and in danger not only of losing his Kingdom, but his life, his servants comforted him with this fame, 1 Kings 20. 31. We have heard that the Kings of Israel are merciful Kings. You have heard how the God of Israel delighteth in mercy: When you come for mercy, you speak to his very bowels. You shall read in 2 Sam. 14. 1. that when Joab perceived the Kings heart was to Absalom, then he setteth the [Page 84] woman of Tec [...]ah a begging: The Kings heart is to shew mercy; he hath Ezek 18 21. sworn, that he hath no pleasure in his de­struction; therefore take courage and come to him: He hath sent Christ to you, as a pledg of his good-will and mercy, why will you not come to him? He that had Love enough to give us Christ, hath Bowels enough to give us Pardon, and Bounty enough to give us Heaven, and what ever we stand in need of: Fear not his Justice, Rom. 3. 25, 26. and 1 John 1 9. Justice and Mercy are made friends, Christ hath taken up the quarrel between them, so that nothing hindereth but that God may act according to the natural inclination of his own grace. And let not the multitude of your sins discourage you; The free gift is of many offences to Justification, Rom. 5. 16. Take it for the of­fences of many persons (as the Context seemeth to carry it) and 'tis an encouragement to think of the multiplyed in­stances of Mercy, and how many monuments of free-grace we shall see when we come to Heaven, and that all this while Mercy is not tyred. Or take it for the many offences of the same person, and still 'tis an encouragement, that Mercy can so often bear with our vanity and folly, and not only pardon several sorts of sin, but frequent relapses into the same sin; He will multiply to pardin, Isai. 55. 7. If the Soul still draw back, and be under discouragement, consider your own need: If the Lord were never so tenacious, and hard to be intreated, yet such is your need that you should follow him with un­cessant complaints. 'Tis blasphemy to wrong his mercy by lessening thoughts: But grant the sinner his supposition, yet you should be instant, and try what he will do for impor­tunities sake. See Luk. 11. 8. [...] and Luk. 18. 5. [...], &c. In those Parables there is a kind of condescention and yeilding to our unbelief; as if the Lord had said, If you will not beleeve all this that is said concern­ing my Mercy, yet your want is great, that is enough to make you earnest and frequent in your addresses to me; come and see what I will do for your importunity; the unjust Judg was moved with the widows clamour: be it as you imagine, that I have no bowels for creatures miseries, nor ears for their requests, which yet is a blasphemy confuted by every [Page 85] object in the world, the Iob 38. 41. Mat. 6. 26. Luke 12. 2 [...]. young Ravens will tell you other­wise: but be it so, you are undone if I be not merciful; see what I will do for constant asking. Upon all these encourage­ments be perswaded to make an essay: faith at first standeth but upon one weak foot; Jonah 3. 10. [...]o [...]l 2. 14. Who knoweth but that God will be gracious? There is encouragement enough to venture, though we do not know what will come of it: Take up a resolution to make tryal; you will find better welcome then you can expect; God desires to exercise mercy as much as you desire to feel it.

It presseth us in all our enjoyments to acknowledg Mercy: Ʋse 3. Ephes. 2. 4. 1 Tim. [...]. 13 Gen 33 6 Phil. 2 27. The Saints are wont to do so: 'Tis good to refer all things to their head and proper fountain: Every thing that we en­joy is the fruit of Mercy, especially saving grace. 'Tis a sure sign a man hath received no benefit by grace, if his heart be not stirred up to praise it. We have cause to praise God for his mercy above the Angels; I mean not only the bad Angels, with whom God entered not into a treaty, he dealt with them in justice, and not in mercy; but even the good Angels in some respects we have more cause to bless God then they have: Gratitude respecteth the freeness and gra­ciousness in giving, rather then the greatness of the benefit. God was bountiful to the Angels in making them such excel­lent creatures out of nothing; but he is merciful to us, not­withstanding the demerit of our sins. There was no let in his doing good to the Angels, Goodness floweth out freely from an holy God to righteous creatures; but wronged Justice in­terposed, and put in a bar against us; so that his Justice must be satisfied, before Mercy can have a free course. We are a generation of sinful men, the wretched off-spring of fallen Adam; we had forsaken God, and cast him off, which the Angels had not; and therefore though they have a large experience of Gods goodness, yet they wonder at the grace shewed to us, 1 Pet. 1. 12. But now much more is this mercy to be acknowledged, if we consider the difference between us and other men, who it may be excelled us in moral accom­plishments; but God hath passed them by, choosing us poor things of nought, poor base creatures, that the glory might [Page 86] entirely redound to his own grace. But especially should this Mercy affect us, when it hath made a distinction between us and others that were involved in the same guilt; when one is taken, and another left; as the bad thief went to his own place, when the good thief was taken to Paradise; and many of Gods Elect were as deep in sin as those in Hell: I say, in all such cases we should still be crying out, Mercy, mercy; for certainly Justice could make no such distinction; it award­eth a like punishment to all that are found in a like crime; but Gods infinite and eternal Mercy only maketh the differ­ence.

'Tis Caution; Do not wrong Grace and Mercy, if it be Ʋse 4. the cause of all the good which we enjoy: this is to close up the Fountain, and to make Mercy our Enemy; and if Mercy be our Enemy, who shall plead for us? If Mercy be an Ac­cuser, where shall we get an Advocate? But how do we wrong Grace? I answer, Partly by neglecting the offers of it, when you make God speak in vain, 2 Cor. 6. 2. 'Tis a great affront we put upon God, to despise him, when he speaketh to us in the still voyce, and all the woi [...]gs and pleading of Mercy do not move to look after our Salvation; though you do not despise, there is danger in bare So those in Matthew did not deny, but make excuse, [...], Matth. 22. 5 They would not take it in­to their care and thoughts. neglect, Heb. 2. 3. When all the charms of Mercy do no more work with you, then a story of golden mountains, or Rubies and Diamonds faln from Heaven in a night dream; this neglect argueth a greater suspition and distrust of Gods mercy, then doubts and troubles of Conscience do; Mercy speaketh to them, and they do not think the message worth the hearing or regarding. Again, You wrong Grace by refusing it out of legal dejection, for by this means you straiten the riches, and darken the glory of it; as if there were not more in Grace then there is in sin; or as if an Emperors Revenue could not discharge a beggars debt: The Prodigal could say, there was bread enough in his fathers house: If we perish, 'tis not for want of mercy, but for want of faith: Grace is Gods treasure; he is rich in mer­cy, Ephes. 2. 4. As far as we straiten grace, we make him a poorer God. Again, We wrong Grace and Mercy by inter­cepting the glory of it: 'Tis the greatest sacriledg that can be, [Page 87] to rob God of his Glory, especially of the glory of his Grace; for that's his great aim in all his transactions with man to make his Grace and Mercy glorious; see Ephes. 1. 6. Now when you think God accepteth you rather then others for some worth and good qualities that he seeth in you more then others; it may be in this light of the Gospel which we now enjoy such thoughts are not expressed, but Deut. 9 4. if they lurk se­cretly in the heart, you think God foresaw you would bring him more glory; you take the Crown from Grace's head, and put it upon your own. So also you wrong Grace when you ascribe any thing to your power and strength: as Joab sent for David to take the honour of winning Rabbath, 2 Sam. 12. 28. Lest I take the City, and it be called after my own name: So send for God to take the honour; Not I, but grace, 1 Cor. 15. 10. Throw the Crown at Grace's feet: The industrious servant said, Thy pound hath gained ten pounds, Luke 19. 16. not my industry, but thy pound. Once more, We wrong Grace by turning it into wantonness; see Vers. 4. 'tis made there to be an heavy charge and black note; when men pre­sume on Grace, and use it only as a dung-cart to carry away their filth; Grace must bear all, and pardon all: as riotous children that have a rich father care not how they spend, his estate shall pay for all. 'Tis a mighty wrong to Grace, this, when you make it pliable to such vile purposes, and father the bastards of your own carnal hearts upon Gospel encou­ragements: 'Tis the Devils Covenant, not Gods, when you think that you may live as you list, be at your own dispose, and mercy shall be at your beck, and you shall have comfort when you please, and that you may sin freely because God pardoneth freely, as if Mercy gave you a priviledg and liberty to sin. In short, If a man slackens any part of his duty for Mercy's sake, or lets loose the reins to vile affections with more freedom, upon the presumption that God will not be rigorous, he wrongeth Grace exceedingly; I say, if he grow more careless, secure, negligent, not so constant in duty, not so watchful and strict in conversation, or abateth ought of his humiliation for sin, he is a spider that sucketh poyson out of this flower. Lastly, We wrong Grace by slighting it after [Page 88] a taste: At first coming to Christ, we make an essay and tryal, and usually then God giveth us 1 Pet. 2. 3 Heb. 6. 4, 5. 6. a taste to engage us to look for more: Now after tryal you are not satisfied, but return to your sinful courses again; and so do as it were proclaim to the World that you found carnal comforts and pleasures to be better then communion with God: This is but the interpretation of your Apostacy. The whole aim of the Word is to perswade us to make tryal of the sweetness of Grace; Now you that have once tasted of it, and grow wea­ry, do by your practise tell the World that there is no sweet­ness in it at all, which is a great wrong to Grace and Mercy.

'Tis high time now to speak of the second thing prayed for, which is Peace; Whence observe, That Peace is a great Observat. Blessing, one of the main Priviledges of the Gospel.

I shall, first, Shew you what it is: Secondly, Give you some Observations concerning it; and thirdly, Come to Application.

1. What it is; 'Tis a tranquillity of mind, arising from the sense of a sure estate with God. To this Peace two things con­cur. First, A sure estate, or terms of amity with God: this is called in Scripture peace with God, and is the immediate effect and fruit of actual Justification, Rom. 5. 1. And then secondly, There is a sense of this sure estate, or the reflex of this amity upon the Conscience, and is usually called peace of Conscience, and is a special priviledg of Christs spiritual Kingdom: see Rom. 14. 17. the Apostle speaketh there of a peace which is ranked with joy in the Holy Ghost. But it will be better opened to you in the ensuing Propositions.

1. Man by Nature is at enmity with God, and upon ill terms with him. When we lost Gods Image, we lost his favour. This enmity is mutual; Man is an enemy to God, and God is an enemy to man: On Gods part there is wrath, which is all that we are born to by Nature, Ephes. 2. 3. and on mans part there is hatred; we hate God, because we love sin, Col. 1. 21. Gods enmity is suspended in the day of his patience; Now and then Wrath breaketh out, but 'tis not executed to the full; sentence is past, but not executed: nay it may be reversed [Page 89] if we take sanctuary at Grace; for God is now upon a treaty with us, or offer of peace; therefore 'tis said, Peace on Earth, Luke 2. 14. The next World is a time of vengeance and re­compence; but during our earthly state God woeth us and enviteth us to lay down the weapons of our defiance, and ac­cept of terms of Peace: Thus matters stand on Gods part. But now on our part this enmity is carryed on with a great deal of spight; We seek to destroy God, and to deface all the memorials of him that are impressed upon the Conscience; we ungod him in our thoughts and affections: 'tis a pleasing thought to us to suppose if there were no God; as guilty pri­soners wish there were no Judg, no Assizes, that they may not be called to account.

2. Man being at enmity with God, all Gods creatures are at enmity with him: Angels, men fire, ayr, water, they are all at Gods beck, and are ready to destroy man when ever the Lord biddeth them; as good Subjects take part with their Prince against Rebels: The Angels harken for the voyce of his Word, Psal. 103. If he do but hiss for the fly of Egypt, Isa. 7▪ 'tis ready presently: 'Tis ill contesting with him that can command Legions; The fire saith, Let me burn his house or dwelling place; the water saith, Let me drown his ships; the Earth, Let me swallow him up quick as I did Corah and his complices. Certainly the Lord cannot want instruments of Vengeance: Man as Gods creature is his own enemy: God needeth not fetch forces from without, there is enough with­in; the humors of the body, the passions of the mind, all these are willing to serve God as creatures for our punish­ment: so that if God should but arm our own thoughts, our own affections against us, man is soon overwhelmed: Who can bear the wounds given him by his own Conscience?

3. We being in this estate, can only be reconciled by Jesus Christ: He obtaineth it by his Merit, and conferreth it by his Power. For his Merit, see Col. 1. 20. and Isai. 53. 5. The cha­stisement of our Peace was upon him: It will not stand with the Majesty of God to make Peace with us without satisfac­tion: That there might be no wrong done to his Soveraign­ty, his Law, his Truth, his Justice, his Holiness, it was meet [Page 90] that we should be chastised either in our own persons or in our Surety; and also all the notions of the Godhead are kept inviolable. Then for his Power; He worketh it at first, and then maintaineth and keepeth it afoot between God and us: He worketh it at first, and bringeth it about thus, by opening the Gospel, wherein God is revealed as pacified in Christ; which is the only doctrine that can calm the Consci­ence, and establish the Soul in peace and hope: All false Re­ligions are accompanied with scruples and jealousies, Jer. 6. 16. there is no rest for the Soul. And then he applyeth the Gospel by his Spirit: The Gospel is a soveraign Plaister, but Christs own hand must make it stick. There is a double ground of enmity in mans heart, the guilt and power of sin; Christ wipeth guilt out of the conscience by the application of his own blood, and weakeneth the power of sin more and more: Sin is the Makebate, and Christ is the Prince of Peace, Isa 9. 6. The great end for which God set him up, was to plant grace in our hearts, and so to work a friendship between God and us. But Christ is not only the Author, but the great Con­servator of the Peace between us and Heaven, Partly by his Intercession: as forreign States have their Agents in Princes Courts to preserve a mutual Correspondence; so Christ taketh up all differences that fall out between us and God, that no breach may ensue, Heb. 9. 24. Partly by a further de­claration of Gods love to the conscience, Isai. 26. 3. Partly by stirring us up to watchfulness, that no occasion may be given on our part by returning to folly, Psal. 85. 8. Thus you see what Christ doth; all is briefly summed up by the Apo­stle in 2 Cor. 5. 19. God was in Christ reconciling the World: Where note, that our peace with God is a reconciliation or a peace after a breach, and this reconciliation is mutual; God appeareth in a form of grace and mercy to us, and we lay down cur enmity against God; he is gracious to us, and we love and serve him: only observe, that God beginneth first, though he the wronged party; he was reconciling: And mark again, 'tis in Christ, to shew 'tis sure: Those that are reconciled to men, are still in [...]mbrage and suspition with them; they that have once been enemies, they may be again, therefore they do [Page 91] not return to perfect grace; When the wound is cured, the scars remain: But our reconciliation with God 'tis like the sodering of a vessel, which is strongest in the crack; or as a leg broken, if well set, it is the stronger: so are vve upon firmer terms then vve vvere in innocency; there vvas a possibility of being at odds vvith God, vvhich is novv taken avvay.

4. God being reconciled in Christ, all things else are at peace with us: For his League vvith us is offensive and defensive. Tranquillu [...] Deus tranquil­lat omnia. My horses are as thy horses, and my chariots as thy chariots: God and all his Confederates are in the League, or rather God and all his Subjects: as a Prince doth not only contract for his person, but his subjects and estates. Angels are at peace vvith us; in stead of being Instruments of Vengeance, they become ministring Spirits, Heb. 1. 14. A Christian hath an invisible guard; Satan is sensible of it, though vve be not; he saith of Job, Thou hast hedged him round about: Gods heirs are vvell attended; Angels vvait upon them at Christs direction. Other creatures serve us, as if they vvere in League and Covenant vvith us; Stars, Winds, Seas, Beasts: Job 5. 23. Thou shalt be in league with the stones of the field, and the beasts shall be at peace with thee: They are included in Gods League; vvhich is as much as if there vvere an express Cove­nant betvveen us and them, that they shall not do us harm; they are at the beck of Providence, and therefore so far as it conduceth to our good, at our service: So Hosea 2. 18. I will make a Covenant for them with the beasts of the field, and the fowls of the Heaven, &c. So for men, they are wolves one to another, yet God can change them: The Gospel civillizeth, and pulleth the beast out of mens bosoms vvhere it vvorketh least: see Isai. 11. 7▪ 8, 9. The hearts of men are in Gods hands; he can either destroy their persons, or restrain their rage, or turn out their respects to you: When a mans ways please the Lord, he maketh his enemies to be at peace with him, Prov. 16. 17. We think to carry all by force and violence ma­ny times, but obedience to God is the best vvay to gain the re­spects of men; as a key openeth a door sooner then an Iron bar: If you be in vvith God, you stop enmity and strife at the Fountain head. So for peace with the Saints; Jesus Christ [Page 92] breaketh down the partition wall, Ephes. 2. 16, 17, 18. removeth prejudices and jealousies, changeth interests, cleareth up truths, and by his Spirit meekeneth their hearts that they be at one: Surely Eodem san­guine Christi g [...]u [...]ti. Aug. Confess. de seipso & Ali­pio. his Blood is the best cement and bond of friendship: Christ hath called us into a Body, that there might be peace in the Church, Col. 3. 15. Brothers have defaced the feelings of Nature, but fellow-members are wont to care one for another: Peace with fellow Saints was his dying charge, his legacy, John 14. 27. his prayer, John 17. and his constant care now he is in Heaven. Then for peace with our selves; Sin rendeth and teereth a ma▪ from himself, it maketh a mu­tiny in his own heart, Rom. 2. 15. thoughts accusing and ex­cusing by turns, [...] ▪ A man and his conscience are at odds, and a man and his affections: Now we being recon­ciled to God, the foundation is layd for peace of Conscience, that we and our hearts may talk together as loving friends, without scolding, without reproaching And then Grace giveth us a calm and contented spirit, which easeth us of a great deal of trouble; for a discontented man is his own bur­den: We need the peace of God not only in our consciences, but to bear rule in our hearts, Col. 3. 16. that we may refer all matters to Gods disposal, Psal. 4. 8.

5. Though all things are at peace with us, yet some troubles are left for our exercise, but not for our hurt and destruction. The peace of God 'tis a very riddle, Phil. 4. 7. It passeth all un­derstanding: To sense who more wretched then Gods chil­dren, hated, reviled, persecuted, afflicted? How are they are at peace with God and all his creatures? I answer, The pri­viledges of Christs Kingdom are spiritual; what ever trou­bleth the Saints, nothing can harm them, 1 Pet. 3. 13. they may harm the man, but not the Christian: All things are at peace vvith them, because they are at the disposal of a wise and gracious Providence, and cannot do hurt to the better part; they vvork for good. Death is at peace vvith them, vvhich doth the greatest hurt to the body: Ask old Simeon, and he'l tell you so, Luke 2. 29. Lord, now lettest thou thy ser­vant depart in peace, &c. They are sent for by their friend; the King of fears is a grim messenger, but they knovv his er­rand, [Page 93] and therefore are not afraid.

6. In Heaven there is a perfect Peace; In the nevv Jeru­salem all is quiet: 'Tis just with God to give you that are trou­bled [...], rest, 2 Thes. 1. 7. And there is a rest that remaineth for the children of God, Heb. 4. 9. there vve rest both from our sorrows and our labours; there is no trouble nor affliction more; all priviledges are at the height; no more appre­hensions of Gods Wrath, fears of death: there vve are not only free from hurt, but danger; our exercise is at end: there vve do immediately behold the Kings face, vvhich is not granted us here; novv vve are in Absaloms condition, par­doned, reconciled, but cannot see the Kings face. So much for the nature of this Peace, and the Observations that open it to you. Let us novv apply all.

If Peace be such an excellent Blessing, and a main priviledg Ʋse 1. Tryal. of the Gospel, then it puts us upon tryal; Are vve at peace vvith God through Christ? If it be so, then, 1. Enmity is layd aside; Gods enemies vvill be yours, and yours vvill be Gods; otherwise what peace? What do we talk of peace with God, as long as we are in league with Gods enemy? What peace as long as the whoredoms of thy mother Jezabel are so many? Our League with God is defensive and offensive: Pax nostra bellum contra Satan [...]m. Tertul. ad Martyras. There is a war with Satan, if we be at peace with God: The spiritual conflict is the best evidence we have of our unity with God. With the wicked God is at open war; There is no peace, &c. Isai. 57. 20. The Devil may be at a secret peace with them, but God is at distance, and abhorreth all communion with them. Christ is called the Prince of Peace, Isai. 9. 6. but 'tis 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, [Page 94] 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 Ʋse 2. Exhortation. 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 Pet. 2. 3. 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: Tis 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 'tis 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 [Page 95] to glorifie his grace; see Ephes. 1. 6. and therefore take hold of his Covenant of Peace, as 'tis called, Isai. 54. 10. He is content we shall have peace upon these terms, and peace as­sured us by Covenant. Certainly 'tis 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.

'Tis Caution: If Peace be a priviledg of the Gospel, let Ʋse 3. us take care that we settle upon a right Peace, lest we mistake a Judgment for a Blessing. 'Tis 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, 'tis 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 Iniqua lex est quae se exqui­nari non pati­tur. Tertul. Apol.: Things are naught that cannot brook a tryal: So you may know that 'tis 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: Ca [...]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 [Page 96] 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 Love. that is Love, which (being taken here not for Gods love to us, but our love to God) may be thus defined; 'Tis a gracious and Definition. holy affection, which the Soul upon the apprehension of Gods love in Christ, returneth back to God again by his own grace. The 1. Grounds & Causes of it. 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: 1 John 4. 19. We love him, because he loved us first. Love is like an eccho, it returneth what it recei­veth; 'tis a reflex, a reverberation, or a casting back of Gods beam and flame upon himself. The cold wall sendeth back no reflex of heat till the Sun shine upon it, and warm it first: so neither do we love God till the Soul be first filled with a sense of his Love: And as Radius re­flexus languet. rays in their relection are more faint and cold; so our love to God is much weaker then Gods love to us. Valdesso saith, God loveth the lowest Saint more then the highest Angel loveth God. Once more, The more direct the stroke and beam is upon the wall, or any other solid body, the stronger always is the reflection; so the more sense we have of the love of God, the stronger is our love to him.

2. The next Cause of Love is the grace of God: there is not only an apprehension of Love, but the force of the Spirit [Page 97] goeth along with it: Our thoughts, our discourses upon the love of God to us in Christ, nay our sense and feeling of it, is not enough to beget this grace in us. Love is a pure flame, that must be kindled from above, as the Vestal fire by a Sun­beam. 1 John 4. 7. Love is of God; that is, of a celestial or heavenly original. There is in the Soul naturally an Rom. 1. 30. [...]. hatred of God, and a proneness to mingle with present comforts, which can only be cured by the Spirit of grace: Our naked appre­hensions will not break the force of natural enmity; and 'tis God that must circumcise and pare away the foreskin of the heart before we can love him, Deut. 30. 6. There is a natural proneness to dote upon the creature, and hate the Creator. Base creatures neglect God, and pollute themselves with one another; and there is no help for it till the heart be over-powered by grace. Thus for the Causes of Love.

The Object of Love is God himself; not meerly as consi­dered in himself, for so he is terrible to the creature; but as God in Christ, for so he will be known and respected by us in the Gospel, and so we have the highest engagement to love him; not only upon the respects of Nature, as our Creator, but of Grace, as our God and Father in Christ. Now God is the supream Object of Love, and other things are loved for Gods sake, because of that of God which we find in them: as his Word, which is the Copy of his Holiness; his engraven Image; as the Coyn beareth the image of the Prince; so 'tis said, Psal. 119. 47. I will delight my self in thy Command­ments which I have loved. And then his Saints, which are his living Image, as children resemble their father; so 'tis said, Psal. 16. 3. To the Saints, and to the excellent of the Earth, in whom is my delight. And then other men, because of his Com­mand, 1 Pet. 1. 5. Add to brotherly-kindness, love. So his crea­tures, because in them we enjoy God, the effects of his Bounty. But chiefly his Ordinances, as they exhibit more of God then the creatures can: So that Love respects God and other things for Gods sake.

Again, In the Description I take notice of the essence or formal nature of it, and call it the return of a gracious and holy affection to God. Love is carryed out to its Object two ways, [Page 98] by desire and delight: Our necessity and need of God is the ground of desire; and our propriety and interest is the ground of delight: Desires are the feet of love, by which it runneth after its Object; and delight is the rest and contentment of the Soul in the enjoyment of it: Because of our imperfect fruition in this life, Love bewrayeth it self by desires mostly, or pursuing after God: See Psal. 63. 8. My heart followeth hard after thee: It noteth those sallies and earnest egressions of Soul after the Lord, that we may have more communion and fellowship with him. In short, the radical (if I may so speak) and principal disposition of Love is a desire of Ʋnion; for all other effects of love flow from it: This is that makes the Soul to prize the Ordinances, because God is to be en­joyed there; and these are means of communion with him; Psal. 26. 8. I have loved the place where thine honour dwelleth. This maketh sin terrible, because it separateth from God, Isai. 59. 2. This maketh Heaven amiable; the fairest part of our portion in Heaven is a closer and nearer communion with Christ, Phil. 1. 23. This maketh the day of Judgment sweet, for then we shall meet with our Beloved in the ayr, 2 Tim. 4. 18. In short, this maketh the Soul to take such contentment in thinking of God, and speaking of God; 'tis the feast of the Soul; My meditation of him shall be sweet, Psal. 104. 34. Their Souls cannot have a greater solace then to think what a God they have in Christ.

Having in some manner described the Love of God, let Reasons why we must love God. 1. God hath commended it. me use some Arguments to press you to it.

First, God hath commanded it: The sum of the Law is Love. When the Scribe came to Christ, Mat. 22. 36. Master, which is the great Commandment in the Law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and all thy soul, and all thy might: Mark, this is the first and great Commandment, to love God; 'Tis not a sour Com­mand, but sweet and profitable: God might have burdened us with other manner of Precepts, considering his absolute right; to offer our children in sacrifice, to mangle our flesh with whips and scourges; but these are cruelties proper to the Devils worship. The Lord is a gentle Master, and only [Page 99] desireth the love of his servants; we have cause to thank him for such a gracious Precept. If he should require us not to love him, this were Hell it self; that is the Hell of Hell, that they which are there do not love God. 'Tis our priviledg as much as our duty. God loveth all his creatures, but hath commanded none to love him again but man and Angels; so that it is the great priviledg of the Saints, to love God. It had been a great favour if God had given us leave to love him: as it would be a great favour if a King should give leave to one of his meanest Subjects to have the key of his privy Chamber, to come to him and visit him, and be familiar with him when he pleaseth; how would this be talked of in the world! yet this is not so wonderful, since the King and the Peasant are both men; in their natural being they are equal, though in their civil distinction and condition of life there be a difference. But what a favour is this, that he who is the King of Kings, and Lord of Lords, doth not only permit his creature made by his own hands to come to him, and love him, and deal with him when he pleaseth, but hath expresly commanded it? nay this is the great Commandment: Cer­tainly God is very desirous of our love, when he layeth such an obligation upon us: Was there ever such a Master, that made this to be his servants chiefest duty, that they should love him? Again, I observe in Gods Command that the Precept runneth thus, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. The Lord would not lose one grain of the creatures love; Surely he valued it, when he is so sollicitous about it. If we should see a wise man careful to preserve the reliques of what we counted a neglected weed, it would make us think there were somewhat in it. We lavish away our love upon trifles, and God prizeth every grain of it: you see he speaketh as if he would not lose one dust of love; all thy soul, all thy heart, and all thy might. When he biddeth us love our neighbor, he sets limits to it, Thou shalt love thy neighbor as thy self; but when he biddeth us love God, he requireth all the heart: The only measure is to love him without measure. The next place that I shall take notice of, where the Precept is [Page 100] recorded, is Deut. 10. 12. And now Israel, what doth the Lord require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord with all thy heart, and with all thy soul? God doth not require of us things without the sphere of duty; that we should go into the depths of the Sea, toss mountains in the ayr, pluck the stars from Heaven, &c. these things lie out of the power of man: He doth not require of us barbarous austerities▪ to offer our first-born, to lance our selves, to mangle our flesh with whips and scourges: He doth not require of us abso­lutely such things which some men can and ought to per­form; not such a measure of alms, what then would become of the poor? not such a degree of wisdom and learning, what then would become of the simple and unlearned? But O Israel, what hath the Lord required of thee, but that thou shouldst love the Lord thy God? A duty to be performed by poor and rich, learned and unlearned; what ever their estate and condition be, they may all love God: There are many in Heaven that never were in a condition to give, but to receive, that were never learned, and skilled in sciences, but none that never loved God.

Secondly, God hath deserved love. Let us a little take no­tice 2 Reason, God hath de­served it. of Gods love to us; He beginneth, and loveth us, that we may love him again, 1 John 4. 19. If God should hate us, we were bound to love him, because of his excellency, and be­cause of our duty and obligation as we are creatures; how much more when God hath loved us, and bestowed so many benefits upon us? Love is an affection which God will have repayed in kind: When he chideth us, he doth not expect that we should chide him again; when he judgeth us, we must not judg him again: in these things the creature is not to retaliate: 'Tis true, we do it too often, but still to our [...]oss and blame. But now when he loveth us, he willeth us to love him again; he loveth us for no other cause but that he may be loved; Love must be payd in kind: As water is cast into a Pump when the springs lie low to bring up more water; so God sheddeth abroad his love into our hearts, that our love may rise up to him again by way of gratitude [Page 101] and recompence. Now in the Love of God we may take notice of the

1. Properties and of it.

2. Effects of it.

First, For the Properties of Gods Love, consider, Properties of Gods Love. 1. The Anci­entness.

1. The Ancientness of it; Psal. 103. 17. From everlasting to everlasting, &c. With reverence we may speak, ever since God was God he was our God: You may track his Love from one Eternity to another; Before the world was he loved us, and when the world is no more he loveth us still: His Love began in eternal purposes of Grace, and it endeth in our eter­nal possession of Glory. 'Tis not a thing of yesterday; he is our ancient Friend; He loved us not only before we were lovely, but before we were at all. We adjourn and put off our love of God to old age, and thrust it into a narrow corner: When we have wasted and spent our strength in the world, we dream of a devout retirement: But the Lord thinketh he could never love us early enough; From everlasting to ever­lasting, &c. We receive the fruits and effects of Love in time, but all cometh out of Gods ancient and eternal Love; this grace was provided for us before we were born. Yea look upon Gods Love in time; how merciful was God to us be­fore we could shew the least sign of thankefulness to him? He loved us a long time before ever we had a thought of him: In infancy we could not so much as know that he loved us: When we came to years of discretion, we knew how to offend him, before we knew how to love and serve him: How many are there of whom it may be said, God is not in all their thoughts? and yet all this while God hath thoughts of peace and blessing towards them.

2. Consider the Freeness of Gods Love: The value of all 2 The Free­ness. benefits ariseth from the necessity of him that receiveth, and the good-will of him that giveth. God wanted not us, our love is no benefit to him; but we wanted him, we are un­done without him; yet he hath more delight in pardoning then we in salvation, and he is more ready to give then we [...]ii [...] to ask: He often calleth upon us to call upon him; as if he [Page 102] were afraid we would not ask, or not enough, or not soon enough, or not often enough. A man would think that our wants should be importunate enough to put us upon requests, and that we needed not enforcements to prayer; yet you see God doth not only prevent the request, but make the prayer, and stirreth us up to utter it. But we are not only needy creatures, but guilty creatures; and that God should love us! When we were in our blood and filthiness, 'twas a time of loves, Ezek. 16. 7. This is the great Miracle of divine Love, that a time of loathing is a time of loves: And we will wonder at it more if we consider the active and endless hatred of his Ho­liness against sin, and therefore why not against sinners? The holiness of his Nature and Essence sets him against them; and natural antipathies and aversations can never be recon­ciled; as a Man can never be brought to delight in a Toad, or a Lamb in a Wolf. And consider again his infinite Wis­dom; We may love that which is not lovely, because we are often blinded by inordinate affection; but now Gods Love is not blind, and overcome with the vehemency of any pas­sion, as mans is: this maketh the wonder, there is no blind­ness and passion in him that loveth, and yet the thing that is loved is vile and uncomely.

3. The frequency of the expressions of his Love: It would 3 Frequency. weary the arm of an Angel to write down Gods repeated Acts of Grace; Rom. 5. 17. The free gift is of many offences unto Justification. We carry loads of experiences with us to Heaven. Gods Book of Remembrance is written within and without. This will be our wonder and amazement at the last day, to see such huge sums cancelled with Christs blood: Eve­ry day pardoning mercy is put in: Our past lives are but a constant experience of our sinning, and Gods pardoning. We are weary of every thing but sin; we are never weary of that, because 'tis natural to us. The very refreshments of life by continuance grow burdensom: Meat, drink, musick, sleep, the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures; Man is a restless creature, and loveth shift and change. But now vve are never weary of sin; we have it from the womb, and we keep it to the grave; and yet [Page 103] all this while we subsist upon God: we subsist upon him eve­ry moment; We have life, and breath, and hourly mainte­nance from him, whom we thus grieve and offend: Depend­ance should beget observance, but in us 'tis otherwise: As a dunghill sendeth out vapors to obscure the Sun that shineth upon it; so do we dishonour the God of our mercies, and grieve him day by day: How long hath God been multiply­ing pardons, and yet Free-grace is not tyred and grown weary?

4. Consider the variety of the expressions of his Love: We 4. Variety. have all kind of mercies, we eat mercy, we wear mercy, we are encompassed with mercy as with a shield: The Apostle saith, 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness; that is (as I would interpret) all things that are necessary to life natural, to life spiritual; to maintain grace here, and to bring us to glory hereafter. He that hath an interest in Christ, his portion is not straitened; he hath a right to all things, and a possession of as much as Providence judgeth needful; therein we must not be our own carvers: A man of mortified affections thinketh he hath provision enough, if he hath things necessary to life and godliness: and will you not love God for all this? Certainly we do not want obliga­tions, but we want affections. Look as too much wood puts out the fire▪ and causeth smoak; so the multitude and dayly expe­rience of Gods mercies lesseneth the esteem of them: We have but too many mercies, and that maketh us unkind and neglectful of God. What shall I tell you of Sabbaths, Ordi­nances, food, rayment? If a man would be but his own re­membrancer, and now and then come to an account with God, he would cry out, Oh the multitude of thy thoughts to us-ward, how great is the sum of them! Psal. 139. Or if a man would but keep a journal of his own life, what a vast volume would his private experiences make? how would he find mercy and himself still growing up together? Shall I shew you a little what a multitude of mercies there are? I will not speak of the higher and choycer mercies, such as concern the soul, but of such as concern the body: What a deal of provision is there for the comfort and welfare of the body? I instance [Page 104] in these mercies, partly because they are so common, that they are scarce noted; partly because carnal men prize the body most, they prefer it above the Soul: now the Lord would leave them without excuse; they that love the body shall not want arguments to urge them to love God, since he hath be­stowed so much of his love and care upon the body, to gratifie all the senses not only for necessity, but delight. There is light for the eye; the poorest man hath glorious lamps to light him to his labours: For the taste, such variety of refresh­ments of a different sap and savour; For the smell, delicious infusions into the ayr from flowers and gums, and aromatick plants; For the ears, musick from birds and men; and all this to make our pilgrimage comfortable, and our hearts bet­ter. How many creatures hath the Lord given us to help to bear burdens? how many things for meat and medicine? If man had not been created last, after the World was setled and furnished, vve should have seen the vvant of many things vvhich vve novv enjoy and do not value: First God pro­vided our house, and then furnished our table; and vvhen all vvas ready, then man is brought in as the Lord of all. We are not affected vvith these mercies: Hovv can vve sin a­gainst God, that can look no where but vve see arguments and reasons to love him? As Christ said, Many good works have I done amongst you, for which of these do you stone me? So may the Lord plead, I have done many things for you; you cannot open your eyes but you see love, you cannot vvalk abroad but you smell love and hear love, &c. for vvhich of those do you grieve me, and deal so despightfully vvith me?

Let me now come to the Effects of Gods Love; I shall 2. The Effects of Gods Love. only instance in those three great Effects, Creation, Preser­vation, and Redemption: Certainly that must needs be a great benefit, out of which there flies not only sparks, but brands; and so that Love which can produce such fruits and effects, 1. Creation. must needs be exceeding great.

1. Creation, This deserveth love from the creature: The fruit of the Vineyard belongeth to him that planted it; and whom should we love but him that gave us the power to love? [Page 105] All that thou hast, all that thou canst see, that thou canst touch, is his gift, and the work of his hands: He gave thee the essence not of a tree, a bird, a beast, but of a man, capable of reason, fit for happiness: God made other creatures by a word of Command, and man by Councel; 'twas not, Be thou, but, Let us make man, to shew that the whole Trinity assist­ed and joyned in consultation: He made other creatures for his glory, but not for his love and service; God is glorified in them passively, as they give us occasion to glorifie God; the creatures are the harp, but man maketh the musick: All thy works praise thee, and thy Saints bless thee, Psal. 145. 10. How many steps may a Christian ascend in his praise and thanksgiving? We might have been stones, without sense; beasts, and without reason; born infidels, and without faith; We might have continued sinners, and without grace: all these are so many steps of mercy. But Creation is that we are now to speak of, and truly it deserveth a remembrance, espe­cially Eccles. 12. 1. in youth, when the effects of Gods creating bounty are most fresh in our sense and feeling: We are always to re­member our Creator, but then especially: The aches of old serve to put us in mind of our ingratitude; but the strength, and vigor, and freshness of youth, should make us remember the bounty of our Creator. Look upon the body or the soul, and you will see that we have cause to love him. In the body we find as many mereies as there are limbs: If a man should be born blind or lame, or should lose an eye, or an arm, or a leg, how much would he love him that should restore the use of these members again? We are as much bound to love him that gave them to us at first, especially when we consi­der how often we have deserved to lose them. We would love him that should raise us from the dead: God is the Author of life, and the continual Preserver and Defender of it. If we love our parents that begot us, we should much more love God that made them and us too out of nothing. Take notice of the curious frame of the body; David saith, Psal. 139. 16. I am wonderfully made; accepictus sum, so the Vulgar ren­dereth it, painted as with a needle, like a garment of needle­work of divers colours, richly embroydered with nerves and [Page 106] veins. What shall I speak of the eye, wherein there is such cu­rious Worshmanship, that many upon the first sight of it have been driven to acknowledg God? Of the hand, made to open and shut, and to serve the labours and ministeries of Nature without wasting and decay for many years: if they should be of marble or iron, with such constant use they would soon wear out; and yet now they are of flesh they last as long as life lasteth. Of the head, fitly placed to be the seat of the senses, to command and direct the rest of the members. Of the lungs, a frail piece of flesh, yet though in continual motion of a long use. 'Twere easie to enlarge upon this occasion: But I am to preach a Sermon, not to read an Anatomy Lecture. In short therefore, every part is so placed and framed, as if God had employed his whole Wisdom about it.

But as yet we have spoken but of the casket wherein the Jewel lieth; the Soul, that divine spark and blast; how quick, nimble, various and indefatigable in its motions? how comprehensive in its capacities? how it animateth the body, and is like God himself all in every part? Who can trace the flights of Reason? What a value hath God set upon the Soul? He made it after his Image, he redeemed it with Christs Blood, &c. Well then, God that made such a body, such a soul, deserveth love; He that made the Soul, hath most right to dwell in it; 'tis a curious house of his own framing: But he will not enter by force and violence, but by consent; he expecteth when love will give up the keys: Rev. 3. 17. Behold, I stand at the door and knock; if any man open to me, I will come in and sup with him. Why should Christ stand at the door and knock, and ask leave to enter into his own house? he hath right enough to enter, only he expecteth till we open to him.

2. Preservation: We are not apprehensive enough of [...]. Preserva­tion. dayly mercies: The Preservation of the World is a constant Miracle; The World is hanged upon nothing (as 'tis in the Book of Job:) A feather will not stay in the ayr; and yet what hath the World to support it but the thin fluid ayr that is round about it? 'Tis easie to prove that the Waters are higher then the Land: so that we are always in the case the [Page 107] Israelites were in, when they passed through the Red Sea; Nos sumus etiam tanquam in medio rubri maris (saith Luther,) the Waters are round about us and above us, bound up in an heap as it were by God, and yet we are not swallowed up: 'Tis true, the danger is not so sensible and immediate as that of the Red Sea, because of the constant rampire of Providence, More particularly, from the womb to the grave we have hour­ly maintenance from God. Look as the beams in the ayr are no longer continued then the Sun shineth; so we do no longer continue then God upholdeth our beings by the word of his Power, Heb. 1. 3. Or as 'tis with a Seal in the Water, take away the seal and the impress vanisheth; so do we disappear as soon as God doth but loosen his Hand and almighty Grasp, by which all things are upheld and preserved. But let us speak of those acts of Providence that are more sensible: In­to how many diseases and dangers might we fall, if God did not look after us as the Nurse after her child? How many have gone to the grave, nay it may be to Hell, since the last night? How many actual dangers have we escaped? God hath looked after us, as if he had forgotten all the world be­sides; as if his whole employment were to do us good: He saith, that he will no more forget us, then a woman doth her suck­ing child; and that we are written before him, and graven in the palms of his hands, Isai. 45. 15, &c. as men tye a string about their [...]inger for a remembrance, or record in a book such things as they would regard: all these are expressions to describe the particular and express care of Gods Provi­dence over his children. Now what shall be rendered to the Lord for all this? If we could do and suffer never so much for God, it will not answer the mercy of one day: Certainly at least God expecteth love for love; Love him as he is the strength of thy life and length of thy days, Deut. 30. 26. Every days experience is new fuel to keep in the fire: The very beasts will respect their preservers, they are loving to those that are kind to them; The Ass knoweth his owner, and the Ox his masters crib; There is a kind of gratitude in the beasts by which they acknowledg their benefactors that feed them and cherish them: But we do not acknowledg God, who [Page 108] feedeth us and upholdeth us every moment; There is [...] creature made worse by kindness then man: He that was made to be Master of the creatures, may become their Scholer; there is many a good lesson to be learned in their School.

3. Redemption: As a man when he weigheth a thing, cast­eth 3. Redemption in weight after weight till the scales be counterpoysed; so doth God mercy after mercy to poyse down mans heart: Here is a mercy that is overweight in it self; 1 John 4. 10. Herein is love, not that we loved God, but that God loved us, and sent his Son to be a propitiation for our sins. If we had had the wisdom to pitch upon such a remedy (as certainly it could not have entered into hearts of men or Ephes. 3. 10. Angels) yet we could not have the heart to ask it; It would have seemed a rude blasphemy in our prayers, to desire that the Son of God should come out from his Fathers bosom and dye for us; Therefore herein is love, that is, this is the highest expression of Gods Love to the creature, not only that ever was, but can be; For in love only God acteth to the uttermost: he never shewed so much of his Power and Wisdom, but he can shew more; of his Wrath, but he can shew more: but he hath no greater thing to give then himself, then his Christ. At what a dear rate hath the Lord bought our hearts? He need­ed not; he might have made nobler creatures then the pre­sent race of men, and dealt with us as he did with the sinning Angels, he would not enter into treaty with them, but the execution was as quick as the sin; so the Lord might utterly have cast us off, and made a new race of men to glorifie his Grace, leaving Adam to propagate the World to glorifie his Justice: Or at least he might have redeemed us in another way, (for I suppose 'tis a free dispensation opus liberi consilij:) But John 3. 16. God so loved the world, that he gave his only begotten Son; He took this way, that we might love Christ as well as beleeve in him: God might have redeemed us so much in an­other way, but he could not oblige us so much in another way; He would not only satisfie his Justice, but shew his Love: 'Twas the Lords design by his Love to deserve ours, and so for ever to shame the creature, if they should not now love him. Oh think much of this glorious Instance, the love of [Page 109] God in giving Christ, and the love of Christ in giving himself. When the Sea wrought and was tempestuous, and Jonah saw the storm, he said, Cast me into the Sea, and it shall be calm to you; but the storm was raised for his own sake. Now Christ when he saw the misery of mankind, he said, Let it come on me; We raised the storm, but Christ would be cast in to allay it. If a Prince passing by an execution should take the Male­factors chains, and suffer in his stead, this would be a wonder­ful instance indeed: Why? Christ hath born our sorrows and carryed our griefs, Isai. 53. 4. the very same griefs that we should have suffered, so far as his holy Person was capable of them: his desertion was equivalent to our loss, his agonies to our curse and punishment of sense; and all this very willingly for the sake of sinners. 'Tis notable, he doth with like in­dignation rebuke Peter disswading him from sufferings, as he doth the Devil tempting him to Idolatry, Get thee behind me Satan, compare Mat. 16. 22. with Mat. 4. 10. He is well pleased with all his sorrows and sufferings, so he may gain the Church, and espouse her to himself in a firm League and Covenant: Isai. 53. 11. He shall see the travel of his Soul, and be satisfied; as if he said, Welcome agonies, welcome death, wel­come curse, so poor Souls be saved! As Jacob counted the days of his labour nothing, so he might obtain Rachel; and yet there is a vast difference between the love of Christ and the love of Jacob: Rachel was lovely, but we are vile and un­worthy creatures; and Christs love is infinite, even beyond his sufferings, and the outward expressions of it; as the windows of the Temple were more large and open within then with­out. Well then, every one of Christs wounds is a mouth open to plead for love; He made himself so vile, that he might be more dear and precious to us: Certainly if Love brought Christ out of Heaven to the Cross, to the grave, should it not carry us to Heaven? to God? to Christ, who hath been thus gracious to us? Thus God hath deserved our love.

The third and next Argument is, God hath desired it: What 3. God hath desired it. doth the Lord see in our hearts that he should desire them? If a Prince should not only make love to a vile and abject [Page 110] creature, but seek all means to gain her affection, you would count her very froward and unthankeful to give him the de­nyal. Christ doth not only oblige us, but woo us: If man were such as he should be, he would not need enforcements, because of the multitude of his obligations; and if the Lord did deal with us as we deserve, he would slight us and scorn us, rather then woo us: He doth not want lovers, there are Angels enough in Heaven, whose wills and affections cleave to him perfectly; yea God doth not need the love of any creature, all this wooing is for our sakes; Wherein can frail men be beneficial to God? What increase of happiness hath he if all men should love him? 'Tis his happiness to love himself, and he would have us to share in this happiness; therefore he threateneth, and promiseth, and beseecheth: As one that would gladly open a door, tryeth key after key, till he hath tryed every key in the bunch; so doth God try one method after another to work upon mans heart.

He threateneth eternal torments if we do not love him: 1. Threatneth. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha: The form of speech imply­eth the most dreadful curse that may be: 'Tis not arbitrary, whether you will love him or no; you are either to love him, or to perish eternally. Among men if love doth not come kindly, we neglect it; that which is forced is nothing worth: yet the Lord is so earnest after the love of the crea­ture, that he would have it by any means.

He promiseth: We have not only mercies in hand, but 2. Promiseth. mercies in hope; not only obligations, but promises. 'Tis our duty to love God if there were no Heaven; our obligations might suffice: yet what great things hath God provided for them that love him? 1 Cor. 2. 9. If a man should sell his love, he cannot have a better Chapman then God, who is most rich and most liberal. If an earthly Potentate should promise to them that love him half his Kingdom, he would find lovers enough. God hath promised glory, the Kingdom of Heaven, and shall we not take him at his word? The Lord will give a gift for a gift, because he hath given us to love him; therefore he will give us Heaven as the reward of love. Who [Page 111] ever heard that an hungry man was hired to eat? and re­warded for tasting dainty food? or a thirsty man for drink­ing? The Love of God is so excellent a priviledg, that we should endure all torments to obtain it; and yet God hath promised a reward: yea he is pleased to bargain with us, as if he were our equal, and we were altogether free before the Contract.

Again, He beseecheth: We are cold and backward, there­fore 3 Beseecheth. he useth intreaty upon intreaty, as if he were impatient of a denyal: Out of what rock was man hewn? God him­self cometh a wooing, and we have the face to give him a re­pulse: and what doth he woo for? but our hearts, which are his already by every kind of right and title: Prov. 23. 26. My son, give me thy heart. God is pleased to call that a gift, which is indeed a debt: Though the heart be due, yet God will put this honour upon the creatures, to receive it from them in the way of a gift: 'Tis but equity to give to God the things that are Gods. Look upon the heart, see if any could make it, but God himself; Whose image and superscription doth it bear? Wilt thou refuse to surrender up to God his right? God hath made it, bought it, and yet he beggeth it. VVhen thou hast been as earnest with God, and asked any thing regularly of him, did he deny thee? 'Tis no benefit to him; he desireth the heart of the creature, not that he may be happy, but that he may be liberal; he would have thy heart that he may make it bette▪ How easily do we give up our affections to any thing but God, who hath the best title to them? If the World or Satan knocketh, we open presently; We are as wax to Satan, and as stone to God; exorable and easie to be intreated by any carnal motion: as some hard stones cannot be wrought upon but by their own dust; so men are facile only to their corruptions, to their own lusts, not to the motions of Gods Spirit.

Fourthly, The nature of Love sheweth that 'tis fit for nothing Fourth Argu­ment, The Nature of Love sheweth that we should love God. but God: He hath given us this faculty and disposition, that we may close with himself. He that looketh upon an ax will say 'twas made to cut; and he that looketh on love will say 'twas made for God. What is the genius and disposition of [Page 112] Love? Love is nothing but an earnest bent and strong motion See Neir [...]n­bergius de in­genio amoris. of the Soul to what is good for us: Every man hath an incli­nation in his nature to what he conceiveth to be good, Psal. 4. 9. and grace doth only direct and set it right: All the dif­ference between Nature and Grace is in fixing the chiefest good and the utmost end: One great blessing of the Covenant is a new heart, that is, a new and right placing of our affecti­ons. Well then, God is summum bonum, the chiefest Good; even Nature cannot be satisfied without him, but Grace find­eth all contentment in him: If there be any good in the crea­tures, 'tis originally in him; He is the Fountain of living wa­ters, where comforts are sweetest and freest. The heart hunt­eth after good among the creatures, which is but an image and ray of that perfection which is in God; and who would leave the substance to follow the shadow? and prize the picture to the disdain of the person whom it represents? 'Twere easie to prove that God is the only, proper, eternal, alsufficient Good of the Soul: and if the heart were not perverted and byassed with carnal desires to other objects, it would directly move to God, as all things do to their center; I say, were it not for sin, we should no more need be pressed to love God, then to love our selves: There need no great motives to press us to love our selves, Nature is prone enough of its own accord; and if Nature had remained in that purity wherein it was created, it would move to God of its own accord; as all things move to their center, and there they rest. Now God is the Center of the Soul: The Souls good is not honours, pleasures, profits: the Soul is a spirit, and must have a spiritual good; 'tis immortal, and it must have an eternal good. By ex­perience we find that our affections are never in their due po­sture, but are like members out of joynt (or the arms when they hang backward) when they are not fixed upon God; therefore there is a Domini s [...]ci­st [...]os propter to & irrequi­etum est co [...] [...]s [...]um d [...]ne [...] perve [...]iat ad t [...]. Aug. restlessness and dissatisfaction in the Soul: We Acts 17. 26, 27. grope and feel about for happiness, and cannot find it; like Noahs Dove, we hover up and down, and find no place whereon the sole of our foot should rest. Well then, if God be the only alsufficient Good of the Soul, why do not we love him more? If he be the Center of the Soul, why do [Page 113] not we move directly thither? 'Tis a shame that a stone should be carried with greater force to its center, then we to God; by its natural course it falleth downward, and breaketh all things in the way, yea though it self be broken in pieces: But alas, how little do we break through impedi­ments to go to God? 'Twere a miracle to see a stone stop­ed in the ayr by a feather: But now every vain thing keep­eth us off, and intercepts our affections; sin hath given us another center, and after grace received we hang too much that way. Again, As love is for Good, so 'tis for one Object; like a Pyramide, it ends in a point; affection is weakened by dispersion, as a River by being turned into many channels: In conjugal love (where friendship is to the heighth) there is but one that can share in it, that's the Law of Nature; Mal. 2. 15. Did he not make one? yet he had the residue of spirit: the meaning is, that God made but one man for one woman, though he had spirit enough to make more; 'twas not out of defect of power, but wise choice, that their affections to one another might be the stronger, which otherwise would be weakened; as they are in the brutes scattered promiscuously to several objects: so the true object of love is one God; he is loved for himself, and other things for his sake. Once more, The force and vehemency of love sheweth that it was made for God; Love is the vigorous bent of the Soul, and full of heights and excesses, which if diverted to other ob­jects, would make us guilty of Idolatry, we should place them in the room of God: Still we find; that men are besorted with what they love; as Sampson was led about like a child by Da [...]ilah: all conveniences of life, pleasures, profits, are contemned for the enjoyment of the thing beloved: Now these are heights proper to the Divinity, to the infinite Ma­jesty of God; To whom else is this vehemency and this self­denyal due? If we lavish it upon the creatures, we make gods of them; and therefore covetousness is called Idolatry, Ephes. 5. 3. and the Sensualist is said to make his belly his god, Phil. 3. 19. There is such an excess, such a doating in love, that if we be not careful in fixing it, before we are aware we run into practical Idolatrie and practical Atheism. There [Page 114] is an Atheism in the heart, as well as in the judgment: A­theism in the judgment, is when we are not convinced of the Being of God; In the heart, when our affections are not set in God: this is more incurable, because the dogmatical Atheist may be convinced by reason, but the practical Atheist can only be reformed by grace. Thus the Nature of Love sheweth it.

Fifthly, The Nature of the Saints sheweth it; the new 5 Argument, from the na­ture and dis­position of the San [...]s. nature hath new affections; it bewrayeth it self by the new heart, as well as by the renewed mind, Rom. 12. 2. There are not only new thoughts, but new desires and new delights; de­sires after God, and a delight in God, as the fountain of Ho­liness. When we come to God at first, we love him out of spiritual interest, for ease and comfort, and the benefit we gain by him; Christ alloweth it, Come to me and I will give you ease, Mat. 11. 28. When fire is first kindled, there is as much sin [...]ke as flame, but afterwards it burneth brighter and brighter by degrees: A fountain as soon as digged runneth muddy at first, but afterwards the stream groweth more pure and clear. So doth the love of the Saints; at first 'tis but a love of interest, but by acquaintance we love him out of a principle of the new nature, for his Holiness and Excellency, because that which is in us in part, is in God by way of emi­nency and perfection. Certainly likeness must needs beget love, and the Saints being conformed to God, delight in him; so that then their love floweth not so much from pro­fit and interest, as grace: yea at length out of a vehement complacency of the new nature they love holiness above hap­piness or spiritual interest; and S [...] sic pecc [...]i pudorem illi [...] i [...]ferni horr [...]ren, &c. Anse [...]r. Hell is not so bad as sin in their account: there cannot be a worse Hell to them then unkindness to God, or grieving his Spirit; and Heaven is ami­able for Gods sake, because he is loved there and enjoyed there; there are none of Gods enemies in Heaven, and there they shall serve him and cleave to him without weari­ness and wandering. Well then, There is such a disposition Psal. 31. 23. in the Saints to love God, which anseth not only from hope, because of the great benefit which we expect from him; nor only from gratitude, or the sense of his love already [Page 115] shewed; but from an inclination of the now nature, and that sympathy and Eadem velle & no [...] ea de­mum vera est amicitia. Salust. likeness that is between us, because we Prov. 8. 13. Rev. 2. 6. hate what he hateth, and love what he loveth; and because God is the original Fountain and Samplar of Holiness.

Well then, Saints mind your work; Do you indeed love God? Christ puts Peter to the question thrice, John 21. A deceitful heart is apt to abuse you: Ask again and again, Do I indeed love God? Evidences are these. Evidences of our love to God. [...] Evidence, God will be loved alone.

1. If you love God, he will be loved al ne; those that do not give all to God, give nothing; he will have the whole heart: If there were another God, we might have some ex­cuse for our reservations; but since there is but one God, he must have all, for he doth not love inmates. When the Har­bengers take up an house for a Prince, they turn out all; none must remain there, that there may be room for his greatness: So all must avoyd, that God may have the sole possession of our hearts. The Devil that hath no right to any thing would have a part, for by that means he knoweth the whole will fall to him; Conscience will not let him have all, and therefore he would have a part to keep possession: as Pharaoh stood hulking with Moses and Aaron, if not the Israelites, then their little ones; if not their little ones, then their heards; if not their heards, then their flocks: but Mo­ses telleth him there was not an hoof to be left. So Satan, if he cannot have the outward man, yet he would have the heart; if there be not room enough in the heart for every lust, then he craveth indulgence in some things that are less odious and distastful; if Conscience will not allow drunken­ness, yet a little worldliness is pleaded for as no great matter: But the love of God cannot be in that heart, where the world reignēth. Dagon and the Ark could not abide in the same Temple; neither can the heart be divided between God and Mammon. All men must have some Religion to mask their pleasures and carnal practises, that they may be favorable to their lusts and interests with less remorse; and usually they order the matter so, that Christ shall have their Consciences, and the world their hearts and affections: But alas, they do not consider that God is jealous of a Rival; when he [Page 116] cometh into the heart, he will have the room empty. 'Tis true, we may love other things in subordination to God, but not in competition with God, that is, when we love God and other things for Gods sake, in God and for God. When a Commander hath taken a strong Castle, and placed a Ga­rison in it, he suffereth none to enter but those of his own side, keeping the gate shut to his enemies; So we must open the heart to none but God, and those that are of Gods party and side, keeping the gate shut to others: We may love the creatures as they are of Gods side, as they draw our hearts more to God, or engage us to be more cheerful in service, or give us greater advantages of doing good; Of what par­ty are they Bring nothing into thy heart, and allow no­thing there, that is contrary to God. When Sarah saw Ish­mael scoffing at Isaac, she thrust him out of doors: So when riches, and honour, and the love of the world upbraid you with your love to God, as if you were a fool to stand so nicely upon terms of Conscience, &c. when they incroach and allow Christ no room but in the Conscience, 'tis time to thrust them out of doors, that the Lord alone may have the preheminence in our Souls.

2. This love must be demonstrated by solid Effects, such 2 Evidence, The Effects of Love. 1 Hatred of sin. as are;

1. An hatred of sin; Psal. 97. 10. Ye that l [...]ve the Lord hate an evil: With love to the chiefest good, there will be an hatred of the chiefest evil. Friends have common loves (as I said) and common aversations: Upon every carnal motion doth thy heart recoyl upon thee, and say, How can I do this wick dness, and sin against God? Gen. 39. 9. or else, Is this thy kindness to thy friend? or after such a deliverance as this, &c. Ezra 9. 13. Love to God will be interposing and crossing every carnal motion.

2. By a delight in obedience: 1 John 5. 3. This is love, 2▪ Delight in obedience. that we keep his Commandments, and his Commandments are not grievous. Nothing is diffcult and tedious to him that hath any affection to his work. As the Prophet cured the bitterness of the wilde goards by casting in meal; so mingle but a little love with your work, and the bitterness is gone. [Page 117] Sechem yeildeth to be circumcised for Dinah's sake, because he loved her; and Jacob endured his seven years service for Rachels sake: so will love make us obey God chearfully in things contrary to our natural inclination. Love and labour are often coupled in 1 Thes. 1. 3. Heb▪ 6. 10 Scripture; and those that left their first works, had lost their first love, Rev. 2. 4, 5.

3. Delight in Gods presence, and grief for his absence; or 3. Delight in Gods presence and grief for his absen [...]. an holy sensibleness both of his accesses and recesses, to and from the Soul: Can a man love God, and be content with­out him? If you lose but a ring which you affect, how are you troubled till it be found again! Ye have taken away my gods (saith he,) and do you ask, What aileth thee? Judg. 18. 24. So when God is withdrawn, all visits of love and influences of grace are suspended, and they have no commu­nion with him in their duties, should they not mourn? See Mat. 9. 15. Is spiritual love without all kind of passion? or are they Christians that are stupid and insensate, and never take notice of Gods coming and going?

These are the Evidences; I shall only now suggest two Helps to keep up and increase this love to God, and I have Helps. done with this Argument.

1. Prize nothing that cometh from God, unless thou canst see his love in it. God giveth many gifts to wicked men, but he doth not give them his love: The possession of all things will do us no good, unless we have God himself; other mer­cies may be salted with a curse. Gods children are not sa­tisfied till they can see him and enjoy him in every comfort and mercy. Esau was reconciled to Jacob, and therefore Ja­cob saith, Gen. 33. 10. I have seen thy face as the face of God; 'Twas a token and pledg of the gracious face of God smiling on him. Hezekiah was delivered out of a sickness, and then he doth not say, Thou hast delivered me from the grave; but, Thou hast loved me from the grave, Isai. 38. 17.

2. Prize nothing that thou return to God, unless there be love in it. We accept a small gift where the party loveth, and otherwise the greatest is refused: If I give my body to be burned, and have not love, &c. 1 Cor. 13. 1. Love is an act of grace by it self; other duties are not acts of grace, unless [Page 118] they come from love; as alms, fasting, prayer, Martyr­dom, &c. they are all nothing; [...] (saith the Apostle) I am not only little, but nothing. On the other side, small things are made great by love; as a cup of cold water, a poor womans mite, they are accepted as coming from love.

So much for the matter of the Prayer; We come now to the manner or degree of enjoyment, [ Be multiplyed:] From whence note, That we should not seek grace at the hands of God, but the increase and multiplication of it. In Doct. managing this Point, I shall first give you Reasons to press you to look after growth in grace: Secondly, I shall give you some Observations concerning it; and so thirdly, Come to some Application.

First, The Reasons are these. 1. Where there is life 1. Reasons or Motives. there will be growth; and if grace be true, it will surely in­crease. A painted flower keepeth always at the same pitch and stature; the Artist may bestow beauty upon it, but he cannot bestow life: A painted child will be as little ten years hence as it is now. So a pretence of Religion always keepeth at the same stay; yea when their first heats are spent, they are fearfully blasted: But now they that have true grace are compared to a living plant, which increaseth in bulk and stature, Psal 92. 12, 13. and to a living child, which groweth by receiving kindly nourishment, 1 Pet. 2. 2. Therefore 'tis not enough to get peace and love, but we must get them multiplyed.

2. If we do not grow, we go backward, Heb. 6. compare the first with the fourth verse, Let us go on to perfection; and then presently he treateth of Apostacy: We cannot keep that which we have received, if we do not labour to in­crease it. They that row against the stream, had need ply the oar, lest the force of the waters carry them backward; or as he that goeth up a sandy hill sinketh down if he do not go forward, Mat. 25. He that would not improve his talent lost it: So here, we waste and consume what we have, if we do not improve it. 'Tis dangerous to rest satisfied, and ne­ver [Page 119] go further; there is no stay in Religion: all the Angels in Jacobs ladder were either ascending or descending, conti­nually in motion: There are no stinted trees in Christs gar­den; if they leave off to grow, they prove doated or rotten trees. An active nature, such as mans is, mvst either grow worse or better; therefore we should be as careful after the increase of grace, as we would be cautious of the loss of grace.

3. 'Tis an ill sign to be contented with a little grace: Minime bonus est qui mel [...]r fieri no [...] vul [...]. Bernar [...]us. He was never good, that doth not desire to grow better: Spiritual things do not cloy in the enjoyment; He that hath once tasted the sweetness of grace, hath arguments enough to make him seek further, and desire more grace: every degree of holiness is as desireable as the first; therefore there can be no true holiness without a desire of perfect holi­ness: God giveth us a taste to this end and purpose, that we may long for a fuller draught; as the clusters of Canaan brought to Israel in the wilderness made them put on for the Country: They are Hypocrites, and sure to be Apostates, that are contented with a taste, Heb. 6.

4. Because we cannot have too much grace: there is no nimium in the internals of Religion; you cannot have too much knowledg, too much love of God, too much of the fear of God. In the outward part there may be too much done, and then it proveth will-worship and superstition: The A­postle saith, 2 Pet. 1. 11. That we must give diligence, that an abundant entrance may be ministred to us into the everlasting Kingdom of God and our Saviour Jesus Christ. Some are Ephes 2. 13. afar off from the Kingdom of God, as persons ignorant and touched with no care of Religion: Mat 12 34. Acts 26. 28. Some come near, but never enter, as semi-converts and men of a blameless life; these cheapen, but do not buy, and go through with the bar­gain: others enter, but with greater difficulty, are scarcely saved, 1 Pet. 4. 18. saved as by fire, 1 Cor. 3. 13. they make an hardshift to go to Heaven, and have only grace enough to keep body and soul together (as we say) not a jot to spare: Others enter with full sails, or as 'tis said, they have an abun­dant entrance ministred to them, and yet all is but little enough; [Page 120] spiritual things cannot exceed measure. But you will say, 'Tis said, Eccles. 7. 16. Be not righteous over much. I answer, Either 'tis meant of an opinionative righteousness, be not too righteous in thine own conceit; or rather of an indiscreet heat, or a rigid and sullen severity, without any temper of wisdom and mod ration; otherwise in real holiness there can never be enough.

5. God hath provided for them that grow in grace a more ample reward; according to our measures of grace, so will our measures of glory be; for they that have most grace are vessels of a larger capacity, others are filled according to their size: See S [...]a [...] ­ [...]e [...]m. Dub. Evang. par [...]o 31. D [...]b 135. & alios passin. 'Tis indeed a question whether there be degrees of glory yea or no; But I suppose it may easily be determined, He that soweth sparingly shall reap sparingly, whereas others have their bosoms full of sheaves: if a man with a little grace should get to Heaven, yet he hindereth his own preferment; Who would have a thin crop, and a lean harvest?

6. It suiteth with our present state; here we are in a state of progress and growth, not of rest and perfection: Grace is not given out at once, but by degrees: Christ saith, Joh. 17. 26. I have declared thy Name, and will declare it: and Joh. 1. 50. Beleevest thou? thou shalt see greater things then these; There is more to come, therefore let us not rest in our first experiences: Paul saith, I have not attained, Phil. 3. When grace is wrought, yet there is something lacking: He is a foolish builder that would rest in the middle of his work; and because the foundation is layd, is careless of the super­structure. The state of the Saints is expressed by a growing light, Prov. 4. 18. As long as there is want, there should be growth; see 1 Thes. 4. 1.

7. Seeking the increase and multiplication of spiritual gifts, suiteth best with the bounty and munificence of God. The Fa­ther, Son, and Holy Spirit have rich grace for us; and we are most welcome, when we seek for most plenty: God the Father is represented as rich in mercy, Ephes. 2.4. Rom. 10. 12. We can never exhaust the Treasures of Grace, and impo­verish the Exchequer of Heaven: So Christ hath a rich and [Page 121] full merit, 2 Cor. 8. 9. to make us rich, &c. God the Son aimed at it in all his sufferings and condescentions, that he might make a large purchase for us, and we might not be straitened in grace. The Spirit of God is poured out [...], richly, Tit. 3.6. There is mercy enough in God the Fa­ther, merit enough in God the Son, efficacy enough in God the Spirit: God is not wanting, if we be not wanting to our selves. If a mighty King should open his Treasure, and bid men come and bring their bags, and take as much as they would; do you think they would neglect this occasion of gain? surely no; they would run and fetch bag after bag, and never cease. Thus doth the Lord do in the Covenant of Grace; you will rather want vessels then treasure.

8. 'Tis a necessary piece of gratitude: we would have mercy to be multiplied, and therefore we should take care that Peace and Love be multiplyed also, we would have God add to our blessings, and therefore we should add to our graces; see 2 Pet. 1. 5. When we have food we would have cloathing, and when we have cloathing we would have house and harbour, and when we have all these things, we would have them in greater proportion; the like care should we shew in gracious injoyments; When we have knowledge, we should add temperance, and when we have temperance, we should add patience, &c.

9. We may learn of our Lord Jesus to whom we must be conformed in all things, Luc. 2.40. He grew in wisedom and stature: the meaning is his humane capacitie was inlarged by degrees according to his progress in age and strength, for in all things he was l [...]ke us except sin, and our reason is ripned and perfected together with our age.

10. We may learn of worldly men, Who Isay 5. [...]. joyn house to house, and field to field, and are never satisfied: So there is an holy covetousness in spirituall things when we joyn Rom. 1. 17 faith to faith, and obedience to obedience, one degree to another: our Blessings are better, and the chiefest good should not be followed with a slacker hand; 'tis our happiness to enjoy the infinite God, and therefore we should not set a stint and limit to our desires: With what arts and methods of increase [Page 122] doth a covetous man seek to advance himself? he liveth more by hope then by memory, and what he hath seemeth nothing to what he expecteth: So should we Phil. 3. 14 forget the things that are behinde, and reach forth to the things that are before us: A covetous man seemeth the poorer, the more he hath gotten: so should we grow humble with every injoyment, 'tis a good degree of grace to see how much we want grace: A cove­tous man maketh it the main work and business of his life to increase his estate; He goeth to [...]bed late, riseth early▪ eateth the bread of sorrows, and all for a little [...]elf, the strength of lust should shame us, should not we make Religion the bu­sinesse of our lives, and our great imployment? shall we be as insatiable as the grave to the world, when a little grave ser­veth the turn?

Secondly, the next thing which I am to do is to give you 2. Obser. some observations concerning growth in grace, they are these: 1. To discern growth, there is required some time, a totall change which is far more sensible than growth, that may be in a [...] instant, then a sinner, now a Saint; but there must be a competent time to judge of our growth, we cannot discern it by single acts so much as by the great [...]r portions of our lives. As [...]nden [...]o [...]on volando ascinditur summi [...]as scalae Bernard. We cannot so easily find out how we grow by every Ser­mon, as by comparing our past estate with our present: we do not fly to the the top of Jacobs ladder, but go up step by step, 'tis a work of time and so we may judge of our not growing, if after a long time we are where we were, under the power of the same prejudices, or the same doubts, or the same lusts still, see Heb. 5. 12.

Secondly, In the growing of Saints there is much difference, all the plants in Christs garden are not of a like heighth and stature, some that are more publickly usefull have theiy five talents, others but two; some thrive more and grow of a sudden, 2 Thess. 1. 3. Your faith grew exceedingly, others are weak and slow, and yet they are fruitfull: We all grow ac­cording to the measure of a part, Eph. 4. That is, according to the rate of that part which we sustain in the body, a finger groweth not to the quantitie of an arm, they all grow, but the growth of all is not equall.

[Page 123]Thirdly, Growth in grace is alwayes accompanied with growth in knowledge, 2 Pet. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, &c. Plants that grow out of the Sunne send up a longer stalk, but the fruit is worse: some Christians pitch all their care upon the growth of love, and take no pains to grow in knowledge; but this is not right, we should alwayes follow on to know the Lord, Hosea 6. 3. We reade that Christ grew in knowledge, we do not reade that he grew in grace: Gods choysest saints are alwayes bettering their notions of God; Moses his first re­quest was Tell me thy name, Exod.4. and afterwards, sh [...]w me thy glory, Exod. 33. Our fairest portion in Heaven is the sa­tisfaction of the understanding with the knowledge of God: therefore if we would have grace multiplied, it must be through the knowledge of God, 2 Pet. 1. 2. the more shine, the more warmth.

Fourthly, Growth of knowledge in the growing and increase, is less sensible then the growth of grace, but afterward more sensible; as a Plant increaseth in length and stature, though we do not see the progress, but afterwards we know that it hath grown: growth in grace is alwayes cum lucta, with ma­ny assaults, and so more sensible, whereas the work upon the understanding, is more still and silent; draw away the curtain and the light cometh in without any more stirre, our ignorance vanisheth silently and without such strife as go­eth to the taming of carnall affections: but afterwards tis more sensible, for we have not alwayes a spirituall feeling, but the effects of knowledge are standing and permanent, Eph. 5. 8. Ye were darkness. but now are light in the Lord.

Fifthly, Progresse in knowledge is rather in degrees, than in parts and matters known: I mean it consisteth not so much in knowing new truths, as in a greater proportion of light; yet I say 'tis rather not altogether, for a man may walk in pre­sent practices which future light may disprove and retract, but usually the increase of a Christian is rather in the mea­sure of knowledge, than in knowing new things, the light shin­eth more and more, Prov. 4. I know God more, Christ more, the vanity of the world, more, the odiousness of sinn: more, [Page 124] that is more practically, and in another manner then I did be­fore, old Principles are improved and perfected: I speak this because of the danger to which men expose themselves by expecting new light, keeping the soul from an establishment in present Principles, and looking for new truths to be re­vealed to them.

6 [...]y, Of all Graces we need most to grow in faith, 1 Thess. 3. 10. I desire to see you that I may perfect that which is lacking in your faith. Luk. 17. 5. Lord increase our faith, and Mark 9. 24. Lord I believe, help my unbelief: Faith is most defective, our assent is tremulous, our affiance weak; and faith is most assaulted. All the temptations of Sathan tend to weaken your faith: and all other Graces depend upon the increase of Faith.

7l [...], Growth in parts and gifts must heedfully be distinguished from growth in Grace: many may grow in parts, that goe back in Grace, you can only discern a meer growth in parts and gifts by pride and self ends; knowledge puffeth up: 1 Cor. 8. 2. When men grow in abilities and grow more proud and carnall, 'tis a sad symptome.

8ly, The infallible signes of growth in Grace are three. When we grow more spirituall, more solid, more humble.

1. More spirituall, the growth of wicked men is in spirituall wickedness less debauched, but more malicious; so will our growth in grace be discerned by our spirituality in our aimes, when our ends are more elevated to Gods glo­ry, &c. In our grounds and principles, as when we resist sin out of love to God: and as 'tis contrary to his purity and holi­ness, and when we are carried out against inward corruptions, such as the world doth not take notice off; not onely against sins, but lusts and thoughts, for that argueth more light and more love, so when we regard the spirituality of duties, serving the Lord in the spirit: so when we rellish the more spirituall part of the Word, plain and solid preaching, rather then such as is garish and full of the pomp of words, 1 Cor. 2. 6. We speak wisedome among those that are perfect, the trappings of an ordinance are baits to take the more carnall sort of hea­rers; See Plutarch in hi [...] Treatise [...]. Plutarch in his Treatise of growth in morall virtue, [Page 125] wherein are many notable things applicable to growth in Grace; saith, that a man that hath made some progress in virtue is like a Physitian, that coming into a Garden he doth not consider flowers for their beauty as gallants do, but for their use and virtue in medicine; So he doth not consider speech for its fineness but fitness and seasonableness to present use; the same holdeth good also in growth in grace, the more we grow the more we regard the spirituall part of the Word and such as is of a practicall use and concern­ment.

2. More solid and judicious, Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a 1 Cor. 13. 11. childishness in religion as well as nature, when we are led al­together by fancy and affection, but afterward we grow more prudent, sober and solid: Growth then is not to be measu­red by intenseness and vigour of affection that goeth and cometh, and in the infancie of Grace our affections are most warm and pregnant: Young men if they know their hearts have cause to complain of Hypocrisie, as old men of deadness. Mr. Thomas Goodwin [...], in a Treatise of growth in grace. A young tree may have more leaves and bloss [...]mes, but an old tree is more deeply rooted, and young christians seem altogether to be made up of will and affections, and ferverous motions, but have less of judgement and solidity, many times of sincerity; as men in a deep thirst take down what is offered to them to drink before they dis­cern the taste of it, so acts of will outstart the understanding; but in old men nature being spent, and through long acquain­tance with Religion, there are not such quick and lively mo­tions; the one are sick of love, have more qualms and ago­nies, the other are more rooted in love, and grow more firm, constant, solid, rationall and wise, in ordering the spiri­tuall life.

3. More humble, as 'tis a good progress in learning to know our ignorance, they that have but a smattering are most conceited. Plutarch in the fore mentioned Treatise, tells us of the saying of [...]. Plutarchus ubi supra. Menedemus, that those that went [Page 126] to study at Athens at first seemed to themselves to be wise, af­terwards, onely lovers of wisedome, then Oratours such as could speak of wisedome, cast off all and knowing nothing with the increase of learning, still laying aside their pride and arro­gancy: so 'tis with those that grow in grace, by acquain­tance with God, light is increased and made more reflexive, and they are more sensible of their obligations to God, and so are more tender, and by long experience are better acquainted with their own hearts; and thats the reason why we have such humble acknowledgements from them; Paul a sancti­fied vessel, yet calleth himself chiefest of sinners, 1 Tim. 1. 15. and less than the least of the Saints, Eph. 3. 8. And Agur Prov. 30. 2. 3. Surely I am more brutish than any man, I have not the understanding of a man, I have neither learned wise­dome, nor have the knowledge of the Holy: So if you did overhear the secret confessions of the Saints to God, you would think them the vilest persons in the world, for so they are in their own sense and representations to God.

Ninthly, The lowest evidences of growth in grace are long­ing for food; and being humble for want of growth: for the first, Longing for food, see 1 Pet. 2. 2. life hath a nutritive ap­petite joyned with it, when that is strong 'tis a sign the soul is healthy, it will grow: as we say of children that take the dug kindly, they will thrive and do well enough. For the second, humble for want of growth, see Mark 9. 24. help my unbeliefe: 'tis a sign you mind the work, and are sensible of spirituall defects, which is a great advantage.

Tenthly, Growth is the speciall fruit of the divine grace, God giveth the increase, 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven, then when they are watered by hand: Grace that is necessary to every action is much more necessary to every degree; in the Text the Apostle doth not exhort but pray, mercy peace and love be mul­tiplied, our endeavours are necessary. As ploughing and digging are necessary, but the Blessing cometh from above. These are the observations, let us now apply all. Ʋse 1.

First let us be earnest with God for this increase, he hath the riches of Glory, Eph. 3. 16. which we cannot exhaust. [Page 127] You honour God when you go for more, you want more and he can give more; when men are contented with a little, 'tis a sign either of hardness of heart, they are not sensible of their wants or of unbelief, as if God had no higher and bet­ter things to give us.

It sheweth us how far they are from being Christians, that care not for the least degree of Grace, that do not spend a thought that way, these are farre from the Kingdome of God. Ʋse 2.

Secondly, That are faln back and have lost the savouriness of their spirits, and their delight in communion with God; time was when they could not let a day pass without a du­ty, nor a duty pass without some sensible experience of God, but now can spend whole dayes and weeks and never give God a visite; time was when there could not a carnall mo­tion arise, but they were up in arms against it; but now their hearts swarm with vain thoughts, and they can swallow gross sins without remorse: improvident mispence of time was once a great burden, but they have lost their tenderness and can spend a Sabbath unprofitably, and find no regrete: their vain thoughts were wont to trouble them; but now not their carnall practices, duty was once sweet, but now their greatest bondage: certainly the candle of the Lord doth not shine upon them as it did in the moneths that are past.

Thirdly, Those that are at a stay had need look to them­selves; stinted trees cumber the ground, and they that go on in a dead powerless course, do hurt rather then good; luke­warm profession is but the picture of Religion, and painted things do not grow, but keep at the same pitch. If a man were a Christian in good earnest, could he be contented with the present weakness of his faith, imperfection of his knowledge, with this creeping cold way of obedience?

THe Apostle having dispatched the salutation, maketh way for the matter of the Epistle; this Verse is the Preface to the whole, wherein he proposeth two things:

• 1. The occasion of his writing.
• 2. The matter and drift of it.

1. The occasion of writing this Epistle, which was double,

1. His earnestness in promoting their good; Beloved, when I gave diligence to write to you of the common salvation.

2. The urgencie of the present necessitie, [It was needfull for me to write unto you and exhort you.]

In assigning his earnestness and zeal for their good, you may take notice of three things, which I shall explain in their order.

1. A compellation of their persons, [...] [ Beloved;] a tearm usuall in the Apostles writings, the same word is used, 1 Pet. 2. 11. and there translated, Dearly beloved: it noteth not onely that affection which by the law of nature we owe to one another, Rom. 13. 8. nor that love which by the law of bounty and kindness we are bound to render to them that love us, Matth. 5. 46. but that singular love which we owe to them that are with us in Christ, which is alwayes expressed by [...] in Scripture, and we sometimes translate it [ Charity] often [ Love,] the Rhemists al­wayes [ Charity;] whose tenderness in this point (as one observeth) is not altogether to be disallowed, lest it be con­founded with common and impure love expressed by [...], [Page 129] and charity] being a Church Word, is wholly free from such indifferency and equivocation: So here instead of [ be­loved] they render [my dearest] which fitly noteth the tenderness▪ and bowels that are in Christian affection.

From this compellation observe, That Christians should Doct. be to each other as beloved; such dearness and entireness of af­fection should pass between them, that they may entitle one another to their bowels, and choiser respects.

Reasons are these. 1. None can have better grounds to love 1 Reason. another, they are members of the same body, 1 Cor. 12. Bro­thers born of the same womb, living in the same family, have defaced all the feelings of Nature, and been divided in in­terest and affection; but surely no such Schism can happen in the same body, who would use an arm to cut off a leg, or an hand to scratch out his eyes, members care for one another. Now this is the relation which Christ hath left us, he hath▪ not only called us into a family, but into a body, Col. 3. 15 See the same pressed together with many other uniting con­siderations, Eph. 4. 4. 5. 6. verses, There is one Body, one Spirit, even as ye are called in one hope of your calling, one Lord, one Faith, one Baptism, one God, and Father of all, who is above all, and through all, and in you all. Let us a little go over that place: The first engagement is [one Body] they are Wennes, and monstrous excrescencies, not members, that suck all the nourishment to themselves. Again, one member lacking, or out of joynt, is a pain and deformity to the whole. The next engagement is [one Spirit] which in all other relations can onlie be had in fancy and imagination; friends speak as if they lived by one common soul, but here 'tis so really, all Believers have the same Spirit; I say in o­ther relations (even in the nearest) every one is acted by his own soul, but here by one Spirit we are Baptized into one Body, 1 Cor. 12. 13. What should divide us when we have the same Spirit? We have not all the same measures, and that occasioneth some difference; as the Soul sheweth it's self in some members more than in other, though it acteth all, but the Spirit is the same. The next consideration is [one Hope] Shall not the same earth contain those, that [Page 130] expect to live in the same heaven? Luther and Zuinglius, Cranmer and Hooper, Ridley and Saunders, shall all ac­cord for ever in heaven; and certainly 'tis through the re­liques of the flesh that they cannot accord here: In other re­lations there may be divisions, because they have different hopes, and it may be hopes that intrench and encroach up­on the good of each other; but here you have one heaven, and one hope, 'tis all for you; there may be a difference in the degree of glory, but none to provoke pride, or feed envy: How will bitter and keen Spirits look upon each other, when they meet in glory? It followeth [one Lord] We are in the same family, how will you look God in the face if you fall, a smiting your fellow-servants? Matth. 24. 45. Then [one Faith] There may be different apprehensions, and e­very one may abound in his own sense in circumstances, but the Faith is the same, they agree in the same essentials and substantials of Religion: The Enemies of the Church, though divided in interests and opinions, yet because they a­gree in one common hatred of the Saints, can hold together, Gebal, and Ammon, and Amalee, and the men of Tyre, did all conspire against Israel, Psa. 83. Like Sampsons Foxes, though their faces looked several wayes, yet were tyed to one ano­ther by their tails, and ran together to burn up the Corn­fields, and shall not the people of God agree, who all profess one and the same Faith? The next consideration is [one Baptism] that is one badg of profession, 'twas a cause of difference among Jacobs Sons, that one had a Coat of divers colours, a special badg of affection: Consider you are all brought in by the Baptism of Water, and the use of ordinary means, none have a special and privilegiate Call from heaven above the rest of their Brethren. Lastly, it fol­loweth [ one God, and Father of all] You all worship the same God, there is nothing divides more than different ob­jects of Worship: Summus u­t [...]iusq ind [...] su­ror [...]ul [...]o quod numina vi [...]ino­rum o [...]it u t [...]q▪ locus ju­v [...]nali. When one scorneth what another ador [...] ­eth, 'tis extreamly provoking; 'twas the Plea used to Joseph, Gen. 50. Pardon the trespass of the servants of thy Fathers God. Thus you see that we have be [...]ter grounds of love then others have.

[Page 131]2. None can have higher motives, as the love of Christ, 2 Reason. Eph. 5. 2. walk in love, as Christ hath also loved us; the Pa­gan world was never acquainted with such a motive: Now none are affected and melted with the love of Christ, but those that have an interest in it; therefore Christ expecteth more love from Christians, than from others. Matth. 4. 46. If ye love them that love you, what reward shall ye have, do not even the Publicans the same? The Publicans were ac­counted the most vile and unworthy men in that Age; but a Publican would love those of his own party; therefore a Christian that is acquainted with Christs love to strangers, to Enemies, should mannage his affections with more excellen­cy and pureness; the world is not acquainted with the love of Christ, and therefore only loveth its own, but we are acquainted with it, and therefore should love others. See John 13. 34. See that ye love one another, as I have loved you. Jesus Christ came from heaven, not only to repair and pre­serve the notions of the Godhead by the greatness of his suffer­ings, but to propound to us a more exact pattern of charity, and to elevate duty between man and man.

3. None have a greater charge, Christ calleth it his New 3 Reason. Commandement, John. 13. 34. A new Commandement give I unto you, that ye love one another: How new, since 'twas as old as the Moral Law, or Law of Nature? I answer, 'tis called n [...]w, because excellent, as a new Song, &c. or rather because solemnly and specially renewed by him, and com­mended to their care, as new things and new Laws are, much esteemed and prized, or enforced by a new reason and exam­ple his own death. So 1 John 3. 23. [...], This is the Commandement, that we should believe in him whom he hath sent, and love one another as he gave Commandment: 'Tis made equal with Faith, all the Scriptures aim at Faith and Love, 'twas Christs dying charge, the great charge which he left at his death, John 15. 17. These things I command you that ye love one another: Speeches of dying men are recei­ved with most veneration and reverence, especially the charge of dying friends, the Brethren of Joseph fearing lest he should remember the injuries formerly done to him, they use this [Page 132] place, Thy father did cōmand us before he died, saying, &c. Gen. 50. 16. Let us fulfill the will of the dead: When Christ took leave of his Disciples, he left this as his last charge, think of it when thou art bent to quarrel, or to neglect others: Shall I slight his last Commandement, his dying charge? 'Tis made the Character of Christs Disciples, Hereby shall all men know that ye are my Disciples, if ye love one another; 'tis as much as your Discipleship, &c. It serveth to press you to 1 Ʋse. this amity and love; why should those that are to meet in the same heaven, be of such an estranged heart to each other? certainly it cometh from evil. In two cases Gods people can agree well enough, in glory and in misery, in a Prison, as Ridley and Hooper did, and in heaven as all do, in heaven where there is no sin, and in a Prison where lusts lye low, and are under restraint: Oh then labour for love and meekness, to which end take a few directions. 1. Honour the least of Christs where ever you find it, if any should despise others for their meanness, it would be more proper to God to do so, than for any other, because they are most distant from his perfection, but he will not despise smoaking Flax, Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak, and a covert of darkness; Christ loved the young man that had but some accomplish­ments of nature in him▪ Mark 1021. Jesus loved him, much more should you, when you find any weak appearances of Christ, though they do not come up to your measures. 2. Let not difference in opinion divide you; 'twere to be wished that Believers were of one heart, and of one way, that they all thought and spake the same thing, yet if they differ, cherish them for what of God is in them: in a great Organ the Pipes are of a different size, which maketh the harmony and me­lody the sweeter; Whereunto we have attained, let us walk by the same rule, and mind the same thing, Phil. 3. 16. Many men love to impropriate Religion, as if there were nothing of God to be found but in their own sphere; 'tis natural to a man to do so, we would be singular, and ingross all repute of pirty, Or [...]hodoxy, and right worship to our selves. 3. Take heed of letting love degenerate into compliance, there is the [Page 133] Eph. 4. 3. Bond of the Spirit, and there is an 2 Cor. 6 [...] 14. unequal yoke, there are Wards of love, and the Chain of Antichristian interests, and you must be careful to make distinction, Isa. 54. 15. They shall gather together, but not by me: There are evil mix­tures and confederacies that are not of God, which you must beware of, lest by joyning with men, you break with God, and turn love into compliance: The Image was crumbled to pieces, where the toes were mixt of iron and clay, Dan. 2. Love may forbear the profession of some truths; there is an having faith to our selves, but must not yeeld to error.

4. There are some so vile, that they will scarce come within the circuit of our Christian respect; such as are the open E­nemies of Christ, and hold things destructive to the founda­tion of Religion, John 2. Ep. 10. If any one bring not this Do­ctrine, bid him not God-speed: Vile wretches must know the ill sense the Church hath of their practises; Elisha would not have looked upon Joram, had it not been for Jehosaphat, 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ, or run into damnable errors, 'tis a compliance to shew them any countenance. Thus for the compellation.

2. The next circumstance in the occasion is, at stificati­on of the greatness of his love and care; [...], When I gave all diligence, he speaketh as if it were his whole care and thought to be helpful to their faith, and therefore did watch every occasion: He addeth [to write to you] that's a further testimony of his love, that he would think of them absent to write, when he could not speak to them. So that here are two things. 1. The greatness of his love. 2. The way of expressing it by writing.

From the first [ I gave all diligence] observe, That offi­ces Doct. of love are most commendable when they are dispensed with care and diligence: 'Tis not enough to do good, but we must do good with labour, and care, and diligence: See Tit. 3. 14. Let ours also learn to maintain good works; in the original [...], watch our good works, hunt out occa­ons: So Heb. 10. 24. Consider one another, to provoke to love and good works: 'Tis not enough to admonish one ano­ther, [Page 134] but we must consider, study one anothers tempers, that we may be most useful in a [...] of spiritual communion: So Rom. 12. 17. providing for [...]ings [...] in the sight of God [...]n [...] men, [...], catering, contriving, as carnal men do for their lusts, Rom. 13 14. So for Ministers, 'tis not en­ough for them to press that wherein they are most versed, or what cometh next to hand, but to study what will most conduce to the ends of their Ministerie with such a People, study to approve thy self a good workman, &c. Well then, try your Christian respects by it the Spirit is most pure, not only when you do good, but when you do it with care and dili­gence; wicked men may stumble upon good, but they do not study to do good; common Spirits are moved to pray, but they do not watch unto prayer Eph. 6. 17. that is, make it their care to keep their hearts in order, and expresly to suit their pray­er to their present necessities; many may do that which is useful to the Church, but they do not watch opportunities, and make it their design to be serviceable.

Again, let no care be grievous to you, so you may do good, I am willing to spend my self, and to be spent for you, 2 Cor 12. 15. We cannot be wasted in a better imployment; so we shine, no matter though we burn down to the Socket, or like Silk-worms, die in our work, Phil. 2. 17. If I be offer­ed upon the Sacrifice of your Faith, I rejoyce with you, &c. The greatest pains and care even to a maceration of our selves, should not be unpleasing to a gracious heart, cer­tainly this is an expression will shame us; I gave all dili­gence, he sought all opportunities, when we will not take them; Love will put us upon searching out, and devising wayes of doing good.

2. This love he would express by writing when he could Observat. not come to them: Holy men take all opportunities to do good, present or absent, they are still mindful of the Saints, and write when they cannot speak; As Ambrose alludeth to Ze­charias, writing when he was stricken dumb: A man would Zecharias cum l [...]qui non potuit Scripsit. think that absence were a fair excuse, a writ of ease served upon us by Providence; yet godly men cannot be so satisfi­ed, but all helps to promote the common benefits; a willing [Page 135] mind will never want an opportunity, and they that have an heart, will be sure to find an occasion; they give all diligence to promote others welfare; and therefore use all means, take all occasions: Which sheweth first how far they are from this temper that do nothing but by constraint. A rea­dy mind is a special qualification in an Elder, 1 Pet. 5. 2. and a sure note of our reward, 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls, every thing is done grudgingly: 'Tis Pauls advice, Be in­stent in season and out of season, 2 Tim. 4. 2. not only at such seasons as are fairly offered, but where corruption and la­ziness would plead an excuse. Christ discoursed with the woman at the Well when weary, John 4. We have but a little while to live in the world, and we know not how soon we may be taken off from our usefulness; that was Peters motive, to write, 2 Pet. 1. 12, 13. 2. This sheweth their sot­tishness that are not careful to redeem opportunities for themselves: Jude is studying which way to promote the salvation of others, and many do not look to the state and welfare of their own souls.

Again observe, That uniting is a great help to promote the Observ. common Salvation: By this means we speak to the absent, & to posterity; and by this means are the Oracles of God preserved in publick Records, which otherwise were in danger of being corrupted, if stil left to the uncertainty of verbal tradition: By this means are errours more publickly confuted, & a testimony against them transmitted to future ages: Speech is more transient, but writing remaineth; so Christ telleth the Apo­stles that they should bring forth fruit, and their fruit should remain, John 15. 16. Apostolical Doctrine being commit­ted to writing, remaineth as a constant rule of faith and man­ners, and by the publick Explications of the Church left up­on record, we come to understand the Dispensations of God to every age, what measures of light they enjoyed, how the truths of God were opposed, how vindicated; Finally by writing the streams of salvation are conveyed into every fa­mily as a common fountain by so many pipes and conveyan­ces▪ that in the defect of publick preaching, good supply [Page 136] may be had in this kind: Well then, 'tis an acceptable ser­vice to the Church, which they do Judg. 5 [...]14. who can handlethe pen of the writer, when they send abroad a publick testimony against errour, a publick monument of their affection to the truth, the Goose quil hatl [...] smote Antichrist under the fifth rib; the Earl of Darby accused Bradford for doing more hurt by his writings then preaching. Hezekiah's servants are com­mended † Scribant docti (que) indocti (que) Poemata pas­sion: Juvenal. for copying out the Proverbs of Solomon, Prov. 25. 1. They deserve not to be censured, but commended and cherish­ed that do service in this kind; I confess there is no end of Books, pride and ambition may put many upon scribling, and filling the world with chaffs and vanity, so that there needetha restraint, rather then an incitement: Councels have thought it wor­thy their care, Vide Canones Apostolorum, (ut voca [...]t) Can. 60 Synod. Dor­dra [...]. Concilia de cor­rig [...]ndis Ty [...]o­graphiae abusi­bus session [...]. [...]22. some meerly blur paper, which is no small discouragement to modest and able men; surely care should be taken to prevent abuse: writing is a more publick way of teaching, and men should not undertake it without a care. Jeremies advice is good, Ne ad scribendum citò prosilias, & levi duceris insania multo tempore disce quod doceas, Hier. ad Rusticum Mohachium. Be not too hasty to write; that which is prepared for publick in­struction had need be prepared with great deliberation: the the [...]. Plutarchus in vita Nu­mae. vestal Virgins were ten years in learning, and ten years in practising, and ten years in teaching, and prescribing directi­ons to others: when every Sciolist will be obtruding his No­tions upon the world, 'tis a great abuse; for by this means useful men are discouraged, or if they publish their labours, they are not taken notice of: As two or three grains of good corn are hardly found out under an heap of chaff: But take away this abuse, writing is a great help to the Church in practicals, that people may still be furnished with good books in every age, old ones written long ago being neg­lected, or lying hid in some private studyes, or else not com­ing up to the rate of present light, or not answering the temper of the present age, not meeting with the sins, nor incouraging the graces within use and exercise: Again in controversals there is great use of writing; controversies not being so easily determined by the judgment of the ear, as the eye Alternù vi­ [...]bus contensios [...] ­su [...]e sune u [...]e [...] ▪ d [...] ­e [...] in [...]e [...]eram traximu [...] ▪ [...]b­stre [...]ent [...]bus [...]t [...] ­a [...] qu [...]busdam spectant [...]us, [...]ing [...]lo umn [...] ­b [...]o quodam ve­ritas [...] b [...]a­batu [...]. [...]er ul. co [...]tra lu [...]ae [...]s.: In the clamour of disputations and violent dis­course, [Page 137] usually there is such a dust raised, that we cannot so soon discern the truth, as upon a calm debate, and mature consideration of what is delivered in writing, which I remem­ber was the cause why Tertullian wrote his treatise against the Jews, lest the tumult and noyse of the dispute should be some prejudice to the truth. But of this enough.

I come now to the next Circumstance in the insinuation or profession of his readiness to do them good, and that is the object or subject concerning which he would write to them, [the common Salvation,] a fit argument for Saints: The Observ. Apostles in their private and familiar letters were very spiritu­al; yea when they wrote about their ordinary occasions, as Paul to Philemon. Still they were ready to impart some spi­ritual gift, whether by conference or writing; those Letters then should be most welcome to us that mind us of the best things.

But what was this common salvation? I suppose by it is meant that Salvation wherein he and they, and all the Saints were concerned; this expression may be conceived to be an Argument, either of the Apostles meekness, though he were an Apostle, and they private believers, yet I and you have but one common salvation, as Captains to indear themselves to their Troops will say [ Fellow-souldiers] as in­gaged in one common Warfare: or else of his holiness [the common Salvation] that is, which I am to look after as well as you: or else of his love to their salvation, which he would look after as well as his own; the Saints carry on a joynt trade to Heaven; they are all partners, and Salvation lyeth in common between them: you are to promote mine, and I yours: Well then, he having their faith and salvation in like respect with his own, he was willing to write to esta­blish them in the truth: I shall form the point in the very words of the Text. That the Salvation of the peeple of God Observ. is a common Salvation: not to good and bad; for it belong­eth only to a peculiar people, but common to all believers: 'tis common to them in divers regards. 1. They all are cho­sen by the same grace; there is no special reason why Paul should obtain mercy rather then John, and Andrew, and [Page 138] Thomas. Free-grace acteth upon the same terms. All Gods motives are taken from himself, from his own bosome: For my own sake, saith the Lord, Isai. 43. 25. There may be a difference in the creature, John and Andrew may be other­wise tempered and disposed then Paul and Peter: but Gods motives to choose both the one and the other are still the same.

2. They have the same Christ; there is no other Name under Heaven, Acts 4. 12. And Jesus Christ the same yester­day, to day, and for ever, Heb. 13. 8. In all ages the Church hath been saved by Christ, none of the holy ones of God had a more worthy Redeemer then we have. Christ gave the same ransom to purchase Heaven for me, and thee, and others: as under the Law the rich and the poor, were to give the same ransome, Exod. 30. 15. The rich shall not give more, and the poor shall not give less then half a sheckel. The price of Christs blood for all souls was equal, if they had a more worthy Christ to dye for them, you might be discouraged.

3. You are justified by the same righteous one as far as ano­ther: The righteousness of Christ is unto all, and upon all that believe, and there is no difference, Rom. 3. 11. In inherent righ­teousness, there is a great deal of difference, one hath more grace, & another hath less; in sanctificatiō there are degrees, but as to imputed righteousness, they are all equal, none of the Saints hath finer linnen, or are decked with a better ve­sture then you are; there is a difference in the degree of faith, which receiveth this righteousness, but there is no difference in the righteousness its self; Gemmam an­ [...]l [...] c [...]rvae iu­cl [...]sam ample­ctitur & Gi­gas a [...] plecti­tur, & Pu [...]ru­lus [...]ee [...] G [...]gas [...]o [...]tius [...]am a [...] ­p [...]ctatur qu [...]m pue [...]lus t [...]m [...]n m [...]net ann [...]lus aeq [...]e [...]re [...]i [...]s [...]s & g [...]mm [...] aeque p [...]ciosa. [...] ­the [...]n [...] a Giant, or strong man holdeth a precious jewel, so doth a child; the jewel is the same, though a man holdeth it with a stronger hand, it looseth nothing of its worth in the childs hand. So here, the righteousness is the same, though the faith be not the same. Yea fourthly, As we have the same priviledges, so the same way all by faith; and the faith of the weakest as to the es­sential priviledges, is as acceptable to God as the faith of the strongest, 2 Pet. 1. 1. Simon Peter to them that have ob­tained like precious faith with us. 'Tis Fides [...]na & [...]ad [...]o [...] [...]o [...] re­spectu subje [...] ­ [...]oru [...] gradu [...]m sed speciti ob­ject [...]. like precious for kind, though not degree; of the same nature, worth, and property, [Page 139] though every one cannot come up to the heighth of an Apo­stle. 5. They are all under the same rule and direction. Gal. 6. 16. As many as walk by this rule, peace on them, and the whole Israel of God. The way of errour is manifold, but there is but one path that leadeth to Heaven. 6. They are in one mystical Body, ministering supplyes to one another. Col. 2. 19. Not holding the head, from which all the body by joynts and bands having nourishment ministred, and knit toge­ther, increaseth with the increase of God. The head is the fountaine of all vital influences, but the joynts and bands doe minister and convey the nourishments; the whole body is still increasing and growing up to perfection, and they are helping one another, as the members of the same body do continue the communion of the same Spirit, or by the continuity of the parts, make way for the animation and quickening by the same soul.

What use shall we make of this? I answer, 1. It hint­eth publick care, that we should help salvation forwards, both in our selves and others; rejoyce in others faith as well as in your own. Rom. 1. 12. Comforted by the mutual faith of you and me. His faith was a comfort to them, and their faith a comfort to him; nay out of an excess of love and chari­ty, Paul useth an expression not imitable, Rom. 9. 3. I could wish that I were accursed from Christ for my brethren my kinsmen according to the flesh.

2. It checketh the impropriating of Grace and Religion, to such an order or sort of Christians, such as was the ambi­tion of former times, as if all religion were confined with­in a cloyster, or wrapped up in a black garment; those were called religious houses, and those the Clergy, or God▪ portion, all other were Lay, and Secular. Oh how far was this from the modesty of the Apostles! Peter calleth the faith of common Christians, like precious faith; and Jude speaketh of a Common Salvation. So the Jews before them, they con­fined Gods choyce to their Nation, they could not endure to hear of salvation among the Gentiles, and of a righteousness that came to all, and upon all that believe: we have an envi­ous [Page 140] nature, and would fain impropriate common favours. The Church of Rome would faine bring all the world to their lore, and confine truth and faith and salvation with­in the precincts of their Synagogue; they sieze upon and possess themselves of the Keys of Heaven, to open to whom they please. Now God hath broken down all pales and en­closures, they would fain rear up a new partition wall: Cor­rupt nature envyeth that others should have a fellowship in our priviledges, therefore the same spirit still worketh; men do so value their lesser differences, and that distinct way and opinion which they have taken up, as if none could be saved but those of their own party and perswasion: 'tis very natural to us to affixe holiness to our own opinions, and to allow none to be good but those that jump with us in all things. There were factions at Corinth, and those that said I am of Christ, were counted a faction too, 1 Cor. 1. 13. as arrogating Christ to themselves, therefore the Apostle wri­ting to them, saith, 1 Cor. 1. 2. To the Saints at Corinth, and all that call on the Lord Jesus Christ, theirs and ours. We are apt to be rigid to those that differ from us, and to be fa­vourable to those that think with us. Tertul. in [...]rae­s [...]p▪ adversus Hae [...]cos. Tertullian saith of some in his time, Illic ipsum est promereri, 'tis holiness enough to be one of them. Oh let it not be so among the people of God! do not nullifie your brethren. Rom. 14. 10. Why d [...]st thou set at nought thy brethren? [...] ▪ Tertullian rendreth it, Cur molificus fratrem? When God hath made a Christian of him, why dost thou make nothing of him? and cry up every private opinion for another religion, as if none could be Saints and Believers but they that think with you? Take heed of impaling the common Salvation, Inclo­sures are against the Law.

3. It sheweth that there are not several ways to Heaven, there is but one common Salvation to all the Elect, and one common faith, as Paul saith. Tit. 1. 4. To Titus my own Son according to the common faith. There are a sort of Libertines that think a man may be saved in any religion, so he doth not walk against his own light: Do not flatter your selves, all the Elect are brought to Heaven the same way, whe­ther [Page 141] Jew or Gentile, bond or free, there is a good old way, Jer. 6. 16. which if we misse we are sure to perish.

4. It informeth us who are best to deal in matters of religion: those that are religious, that can call it a common Salvation; that is, common to them with others, they have share in it, and therefore they can best defend it: dif­ferences are aggravated when carnall men intermeddle in religious controversies, but those are likest to deal with most purity of zeal and love that can say your salvation is their salvation; so in the next verse, They turn the grace of our God into wantonness, they that have an interest in grace can­not endure to see it abused.

5. It forbiddeth scorn of the meanest Christian, they have as good hopes through grace as you have in Jesus Christ: all are one, Master and Servant, rich and poor. Onesimus a poor runagate servant, yet being converted, Paul calleth him his faithful and beloved brother, Philem. 10. In earthly relation there is a difference, yet in regard of the common faith and common salvation we are all one.

I have now done with the first part of the occasion, his earnestness in promoting their good. I now come to the second part, the urgency of the present necessity [it was needful for me to write to you, and exhort you,] which is said to shew that this Epistle was not only occasioned by the fervency of his own bone, but the present exigence and necessity as af­fairs then stood; the School of Simon, the Gnosticks, and di­vers other hereticks of a like loose strain and libertine spi­rit, sought to withdraw and alienate them from the truth, for that was the necessity here expressed, as appeareth by the next verse; Exhortations the more necessary, the more pressing; need quickens both writer and reader, and the less arbitrary things are, the more throughly we goe about them.

Observe from hence, That necessity is a time for duty; Observ. necessity is Gods season to work, and therefore it should be ours; For a season (if need be) ye are in heaviness, 1 Pet. 1. 6. Duties are best done, when we see they are needful and necessary; things that are arbitrary are done with a loose [Page 142] heart; the creatures duties towards God begins at the sense of their own wants. Jam. 1. 5. If any man lack wisdom, &c. Well then, take this hint for prayer, and other services; if there be a need, omit not to 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 th [...]se Observ. Doctrines that are most needful; 'tis 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 2 Pet. 1. 12. 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 [Page 143] 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 [...] full and plethonick body, that rather needeth phebotomy and evacuations: 'tis 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 Observ. 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, 'tis but one word in the Original, [...], but 'tis 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.] Fides est du­plex, [...]i [...]es q [...]ae cred [...]tur, & [...]i­des qua c [...]d [...] ­ [...]u [...]. 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, [...]; 'tis given to be kept, [...]liquid tibi [...]r [...]ditum non a te inventum aliquid quod ac [...]epis [...]i, non exa [...]i [...]asti, &c. Vincensius Lyrinensi [...]. 'tis 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 [Page 144] 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 Observ. gift, so Phil. 1. 29. [...], Given f [...]e [...]y. To you 'tis 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, 'tis 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 [Page 145] to attend to the things spoken by Paul; God stirreth up to the use of means, and whilest we are John 6. 44, 45 taught we are drawn. 2. Though faith be Gods gift, mans endeavors are still necessary; for supernatural grace doth not exclude the ordinary & natu­ral means: Marriage is necessary for the propagation of man­kind, though the rational Soul is from God; yea more care is had of women with child then of brute beasts, because the fruit of the womb is the immediate work and blessing of the Lord: so faith is of Gods planting, and therefore we should be the more careful in the use of means.

2. This faith is said to be once given: This will also hold Observ. concerning grace; for Where 'tis once planted it cannot be totally and finally destroyed, rather 'tis continually supplyed by the care and faithfulness of God: see 1 Cor. 1. 8. and 1 Thes. 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance, Heb. 6. 6. 2 Pet. 2. 21. Well then, here is Comfort to the peo­ple of God, that find so many lusts, and so many temptations, they think they shall never hold out, faith is but once given; where 'tis really given, there needeth not a second gift. A­gain, here is Caution, Faith is a precious Jewel, if once lost wilfully after the knowledg of the truth, 'tis not easily re­gained

3. Consider the persons to whom 'tis given; * 'tis not given to every one; 2 Thes. 3. 2. for all men have not faith; and 2 Cor. 4. 3. the Gospel is hidden to those that are lost: but 'tis given to the Saints, to those who were chosen, that they might be Saints: which sheweth, 1. The excellency of Faith, 'tis a privile­giate Observ. 1. Observ. 2. and peculiar mercy. 2. That Beleevers are Saints; Faith giveth an interest in Christ, and therefore they must needs be holy; His Blood cleanseth, 1 Joh. 1. 7. His Spirit sanctifieth, 1 Cor. 6. 11. Again, Faith it self hath a cleansing purisying virtue; Hearts purified by faith, Acts 15. 9. Faith applyeth the Blood of Christ; and the hand of the Laun­dress is as necessary to cleanse the clothes, as the soap where­with they are cleansed: Faith waiteth for the Spirit; it argueth from the love of God: Faith and sin are like the poyson and the antidote, always working one upon another, [Page 146] till faith hath gotten the mastery. Well then, Is your faith sanctifying? Strong perswasions of an interest in grace, and a loose life, will not suit: we are not perfectly clean and holy, but there will be strong desires and earnest groans after more holiness; as Psal. 51. 10. and Rom. 7. 24. Who shall deliver me? &c. that is, Oh that I were; questions are put for wishes: so Psal. 119. 5. Oh that my ways were directed to keep thy Statutes: Yea there will be not only groans under, but struglings against sin. A child of God may fall into sin, but he cannot rest in it, and lie down with ease; as mud may be cast into a pure fountain, or stirred up in it, but the foun­tain never ceaseth till it work it self clean again. Peter and David stepped aside, but they could find no peace till they were reconciled to God: I will return to my first husband, then it was better then it is now, Hosea 2. Again, you may know it by the drift and disposition of the heart; Which way lieth the bent of your spirits? and what are your con­stant motions and operations? A man that is travelling an­other way may now and then look back: How is your heart inclined? Psal. 119. 112. I have inclined my heart to perform thy Statutes always unto the end; Is there a constant inclina­tion towards God? 1 Chron. 22. 19. Now set your hearts to seek the Lord; Is the heart set? what is your constant course and walk? Rom. 8. 1.

But so much for this Digression, occasioned by the suita­ableness of words, to the grace of faith: Let us now come to the other acception, which is more proper in this place, namely, as faith is put for the doctrine of faith: now this was 1. Delivered. 2. Once delivered. 3. To the Saints.

1. Delivered Quod tibi creditū non a te intentum quod accepi­sti non exco­gitasti. Vinc. Lyr. Mensis., not invented; 'tis not the fruit of fancy 1. or humane devising, but hath its original from God; 'twas delivered by him to holy men chosen for that purpose, and by them delivered, by word of mouth to the men of that age wherein they lived, and by writing for the use of after ages: and delivered to be kept; 'tis a sacred Depositum which God hath put into the hands of the Church: Keep that which is committed to thy trust, 1▪ Tim. 6. 20. and to them were committed the Oracles of God, Rom. 3. 2. I shall observe, [Page 147] 1. The Mercy of God in delivering this Faith or Rule of Salvation. 2. The Duty of the Church concerning it.

1. The Mercy of God in delivering this faith to chosen men, Observat. 1. that by their means the world might come to the knowledge of it. The doctrine of Salvation first came out from God, and then was conveyed to us by the hands of holy men; we are not sensible enough of the priviledg: Psal. 147. 19, 20. He sheweth his Word unto Jacob, his Statutes and Judgme [...]ts unto Israel, he hath not dealt so with any Nation, &c. 'Tis not a common mercy, for many Nations want it; nor no casual thing: in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost, but also their journeys; the Gospel came not to them by chance, but as a special gift from Heaven. But that we may be more sensible of the Priviledg, I shall shew you, 1. The Be­nefit of the Word: By it Gods heart is opened to us, and our own hearts to our selves; by it we are acquainted with the way of Salva [...]io [...], and come to understand the courses of the Lords Justice and Mercy, and in what manner he will go­vern and rule the World, which are altogether unknown to them that have not such a Revelation delivered to them. We should never have known the cause of our misery, our fall in Adam, nor the means of our Recovery, Redemption by Jesus Christ, if they had not been delivered to us in this doctrine and rule of faith; we should never have known how to worship God, or enjoy God. If carnal men should have a liberty to let Nature work, and set down a Divinity of their own, what a goodly Religion should we have in the World? a very comely Chymaera no doubt? For practicals it would be large enough I am sure, for natural conscience hateth fet­ters and restraints; in doctrinals it would be absurd enough: Man can never take a right draught and image of God; Who can empty an Ocean with a Cocklesh ll? And since the Fall we are grown quite brutish; our conceits are not so monstrous in any thing as in the Worship of God. The Pagan Philosophers, that were most profound in the researches and enquiries of Reason, they sate abrood, and thought of hatch­ing an excellent Religion; but what was the issue? Profess­ing [Page 148] themselves to be wise they became fools, Rom. 1. 22. All that they produced was fables and high strains 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 'tis 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: 'Tis 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 [Page 149] 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 Josh. 24. 3▪ Gen. 39. 2. best families, the people of God were grown numerous enough to make a Comm [...]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: Exo. 24. 12▪ 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? [Page 150] 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 Gal. 1. 6, 7. 1 Tim. 6. 3. 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, 'tis sent; he doth not say we have brought it to you, but 'tis sent, 'tis 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, [Page 151] 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, 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 Monstra Diabolica co­l [...]bant A [...] ­g [...]ptiaca nunc numero Vincentia. Gildas. 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. 'Tis offered to the Nation, but be­stow [...]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 sak [...]s.

Well then, Acknowldg God in the truths that are delivered Ʋse. 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 'tis [...], 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 [Page 152] 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, 'tis 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, 'tis 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 Observat. 2. 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 Isai. 43. 10 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 [Page 153] 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 Non crederē Scripturae ni­si me Ecclesia moveret Au­thor it as. Aug. 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 Deut. 4. 2. & 12. 32. 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 [Page 154] be accomplished. So much for the Tradition it self.

Now for the Manner [ Once delivered,] that is, once for all, 2. as never to be altered and changed; and when the Canon or Rule of 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, Observat. 3. 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, 2 Tim. 3. 14, 15. Continue in the things which he had learned: and our Lord saith, Mat. 24. This Word of the Kingdom shall be prea [...]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 2 Tim. 3. 15, 17. 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 'tis certain enough, that you need not spend your time in doubting and disputing; and 'tis 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 pr [...]ser­vation is so much the greater: In Josiahs time there was but [Page 155] 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 n [...]w truths beside the Word, Hold fast till I come, Rev. 2. 25. 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 Acts 2. 17 Heb. 1. 1. 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, 'tis 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, 3. [ to the Saints,] it may be understood of the Apo­stles, to whom it was delivered to be propagated; o [...] of the Church, to whom it was delivered to be kept, and who in the constant use of Scripture are called Saints. Observe, That Observat. 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 [Page 156] 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; 'tis 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: [Page 157] in short, either your doctrine will make your life blush, or your life will make your doctrine blush and be ashamed. 3. None are fit publiquely to defend the Truth, but the holy; they speak with more power, as from the heart, and inward experience, and are more zealous as being more nearly concerned; Erubescit quamvis [...] praedam d [...] ctrina quam propria re­prehendit conscientia. Hieron. in Epitaph. Marcellae. We can do nothing a­gainst the Truth, but for the Truth 2 Cor. 13. 5. they that partake of Gods Nature, will soonest espouse Gods Cause and Quarrel: and their zeal is most pure; Carnal men pervert religious differences, they change the nature of them, turning them into a strife of words, or a contention for interests; matters are not managed so purely as when there is conscience on both sides: The Saints contend best for the Saints faith. Zeal in carnal men is like fire in straw, quickly up and quickly down; but in the godly 'tis like fire in wood, longer kept: Wisdom is justified of her children, Mat. 11. 19. they are fittest to interpose. A­gain, false zeal is most passionate without pity and meekness, but the flame is most pure and bright in an holy heart, which is subdued to the power of Truth. 4. None receive the Truth so willingly as the Saints do: Holy persons can best understand what was written by holy men, they pierce into it more deeply; as Iron that is red hot runneth further into the board, then a sharp tool that is cold: Psa. 25. 14▪ John 7. 17. God unbosometh himself to his familiars; Holy hearts are not clouded with the mists of lusts and interests: [...] Nazi. Orat. (ut memini) 40. Holiness doth not blunt the wit, but sharpens; none have a worse spiri­tual sight then they that lack grace, 2 Pet. 1. 9. Where there is purity, there is brightness; the mind being separated from gross things, is fitted for the reception of spiritual mysteries: Paul saw most of God when he was blind to the world; the heart being taken off from the world, is erected to things super­natural and of an higher cognizance. 5. None retain the Truth more firmly then the Saints do. Manna was kept in a golden Vessel, and so is Truth in a pure Soul: Titus 3. 9. Holding the mystery of faith in a pure conscience. An unclean vessel sowreth the liquor that is put into it; so doth a carnal heart pervert the faith, and teint the judgment. Let a man once be given up to some great lust, and you shall soon find him to be given up to some roaring error also; and when once they come to make shipwrack of a good conscience, they do not long hold the faith that was once given to the Saints, [Page 158] for grace and truth always thrive together.

I come now to the main Observation that is to be drawn from these words; That 'tis the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once Doct. given to the Saints. 'Tis their duty at all times, but then especially: 1. That we may not discredit our selves and the Truth. 2. That we may not hazard our selves and the Truth.

1. Let me first speak to the Discredit, and there I shall shew, 1. That Truth is honoured by a bold and resolute De­fence of it: We are not ashamed of it though it be question­ed and scorned in the world: Mat. 11. 19 Wisdom is justified of her children: Neither Johns doctrine nor Christs doctrine would relish with the world, yet some had a reverend opinion of it for all that. Psal. 119. 26, 27. They make voyd thy Law, therefore I love it above pure gold. In times of defection our love to God and the ways of God should be the greater; as Fountain water is hottest in coldest weather. 'Twas an honour to the Christian Religion that the Quid ergo malum in Christiana Religione cu­jus reus gau­det, accusa­tio votum est & poena foe­licitas. Tertul. primitive Pro­fessors were glad of an occasion to dye for it, and the more it was despised and persecuted the more did they own it; falshoods cannot endure the brunt of opposition. 2. That we may not dishonour our selves, and discredit our own profes­sion: He is but an ill servant of Christ, that will not serve him when the Lord hath need of him; when God distinguish­eth sides, and cryeth out, Exod. 32. Who is of my side, who? Times of Error and Seducement are searching trying times: Light chaff is carryed about with every wind, but the solid grain lieth still upon the ground: The approved are made mani­fest, 1 Cor. 11. 19. There is a time not only to shew love, but valor: Jer. 9. 3. They are not valiant for the Truth upon the Earth. To be valiant for Truth is to defend it in time of opposition, and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord: A Chri­stian must an heart as well as a liver, not onely love the Truth, but contend for it, and the more earnestly the more 'tis opposed: The Apostle saith, that a Bishop must hold fast the Word of Truth, Titus 1. 9. [...]. The word signifieth an hold­ing [Page 159] it fast against a contrary force; as when a man seeketh to wrest a staff out of anothers hand, he holdeth it the faster.

2. The next Reason is, That we may not endanger and hazard our selves and the Truth. 1. That we may not en­danger our selves: 'Tis good to be able to defend Religion when 'tis questioned; ignorant, secure and careless spirits will certainly miscarry: Present Truths and present Errors have an aspect upon our interests; we must determine one way or another: Now how easily are they carryed away with interests that have no principles, no [...], 2 Pet. 3. 17. no proper ballast in their own spirits? Therefore let us strive to know the Truth, to own the Truth in a time of tryal; 'tis needful: All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion, because backed with the defences of wit and parts. What are all the learned Disputes against the Truth, but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man? We have all an heretick in our bosoms, and are by nature prepared to drink in all kind of errors and lyes, and therefore we are said, Psal. 58. 3. to speaklyes from the womb, because these things are in our na­tures; Pelagiani omnes misci­mur & cum­super cilio Pharisaico. Spanhem. we are born Pelagians and Libertines and Papists. As in the new nature there is a cognation and proportion between us and Truth, so in the old nature there is an incli­nation to all manner of Errors. Luther saith, Every man is born with a Pope in his belly: And Mr Greenham hath a say­ing, That if all Errors and the memorials of them were annihi­lated by the absolute Power of God, so that there should not the least remembrance of them remain, yet there is enough in the heart of one man to revive them again the next day. Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms: Look up­on any error or blasphemy that is broached in the world, and you will find it true: Is Atheism vented? The fool hath said in his heart, there is no God, Psal. 14. 1. Gentilism or the doctrine of many Gods? So do we set up many Gods; what ever we fear or love, that we worship; Whose god is the [Page 160] belly, Phil. 3. 19. Every man naturally is a Pagan and Idolater: Pelagian Tenets, wherein original sin is denyed, are natural: Common people think they had ever a good heart towards God; All these have I kept from my youth, Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions. So the doctrine of works and merit is in every mans heart: What question more rife when we begin to be serious, then What shall I do? A ceremonious ri­tual Religion is very pleasing to carnal sense; Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons; they say they cannot be assured, but they hope well: Doctrines of Liberty are very suitable also to cor­rupt nature; Cast away the coards, Psal. 2. and Who is Lord over us? Psal. 12. 4. Nay all sins are rooted in some error of judgment, and therefore they are called errors, Psal. 19. 12. Well then, for our own Caution we had need stand for the Truth, because Error is so suitable to our thoughts; now when it spreadeth further, 'tis suitable also to our inte­rests, and then we are in great danger of being overset. 2. That we may not hazard the Truth: When Errors go away without controul, 'tis a mighty prejudice both to the present and the next age. The dwellers upon Earth rejoyced when Gods Witnesses were under hatches, and there was none to contest with them, Rev. 11. 10. Fools must be an­swered, or else they will grow wise in their own conceit, Prov. 26. 4, 5. Error is of a spreading growing nature, therefore 'tis not good to retreat and retire into our own cells from the heat and burden of the day; let us stand in the gap and make resistance as God giveth ability: Two Motives will enforce this Reason. 1. The Preciousness of Truth: Buy the Truth, and sell it not; 'tis a commodity that should be bought at any rate, but sold by no means, for the world can­not bid an answerable price for it: Christ thought it worthy his Blood to purchase the Gospel; by offering up himself he not only procured the comfort of the Gospel, but the very publication of the Gospel; therefore we should reckon it a­mong our treasures and choicest priviledges, and not easily let it go, lest we seem to have cheap thoughts of Christs blood▪ [Page 161] 2. The trust that is reposed in us for the next age, that's an obligation to faithfulness: We are not only to look to our selves, but to posterity, to that Doctrine which is transmit­ed to them; One generation teacheth another: and as we leave them Laws and other National Priviledges, so it would be sad if we should not be as careful to leave them the Go­spel. Our fathers told us what thou didst in their days, Ps. 44. 1. Every age is to consider of the next, lest we intail a preju­dice upon them against the Truth: What cometh from forefathers is usually received with reverence: A vain con­versation received by tradition from your fathers, 1 Pet. 1. 18. If you be not careful you may sin after you are dead, our errors and evil practises being continued and kept afoot by posterity. All the World had been lost in Error and Pro­phaneness, if God had not stirred up in every age some faith­ful Witnesses to keep up the memory of Truth. There is in man a natural desire to do his posterity good; Love is de­scensive: Oh consider, how shall the children that are yet unborn come to the knowledg of the purity of Religion, without some publike monument, or care on your part to leave Religion undefiled. Antichrist had never prevailed so much, if men had thought of after ages; they slept and un­warily yeilded to incroachment after incroachment, till Re­ligion began to degenerate into a fond Superstition or bun­dle of pompous and idle Ceremonies; and now we see how hard it is to wean men from these things, because they have flown down them in the stream of succession, and challenge the authority and prescription of ancient Customs. Look as sometimes the Ancestors guilt is measured into the bosom of posterity, because they continued in their practises; Matth. 23. 35. That upon you may come all the righteous blood, &c. So many times the miscarriages of posterity may justly be imputed to us, because they shipwracked themselves upon our example: The fathers ate sowr grapes, and the childrens teeth are set on edg. Well then, let us perform the part of faithful Trustees, and keep the Doctrine of Salvation (as much as in us lieth) pure and unmixed.

It presseth us to this earnestness of contention and zeal Ʋse. [Page 162] for the truths of God: We live in a frozen age, and cursed indifferency hath done a great deal of mischief. Christians! Is Error grown less dangerous? or the truth of Religion more doubtful? Is there nothing certain and worth contention? or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints? We will not oppose Saints, and so let the Truth go that was given to the Saints, to be kept by them: Oh my Brethren, Paul withstood Peter to the face, when Truth was like to suffer, Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age, and leave our poor babes to the danger of error and seduction. What's become of our zeal? There is none valiant for the Truth upon the Earth: Prejudices and interests blind men so that they cannot see what they see, and are afraid to be zealous lest they should be accounted bitter. We have been jangling about discipline, and now doctrine it self is like to escape us. In the Name of God let us look about us; Are there not crafty Thieves abroad that would steal away our best treasure? and in the midst of the scuffle cheat us and our posterity of the Gospel it self? We have been railing at one another for lesser dif­ferences, and now we begin to be ashamed of it: Satan hopeth that Error and Blasphemy it self shall go scot-free. Ah my Brethren, 'tis time to awake out of sleep; whilest we have slept the Enemy hath come and sown tares: What a tattered Religion shall we transmit to ages to come, if there be not a timely remedy? To help you I shall shew,

• 1. What we must contend for.
• 2. Who must contend, and in what manner.

1. What we must contend for, for every Truth of God according to its moment and weight: The dust of Gold is precious; and 'tis dangerous to be careless in the lesser Truths. Whosoever shall break the least of the Commandments, and teach men so to do, &c. Mat. 5. 19. There is nothing su­perfluous in the Canon; the Spirit of God is wise, and would not burthen us with things unnecessary: Things comparatively little may be great in their own sphere, espe­cially in their season, when they are the truths of the present [Page 163] age, and now brought forth by God upon the stage of the World that we may study his mind in them. Potius runt coelum quam pereat una­mica verita­tis. Luther. Better Heaven and Earth should be blended together in confusion (saith Lu­ther) then one dust of Gods Truth should perish. If the Lord call us out to the defence of them, what ever cometh of it we must be faithful: A man may make shipwrack of a good conscience in small matters; say not, It is a little one, and my Soul shall live: Harken to Satan, and this will be a little one, and that shall be a little one, till we have littled away all the principles of faith. I tell you, the world hath counted those small things for which the children of God have ven­tured their all 'tis your duty to take the little foxes, Cant. 2. 15. The first appearances of Error are many times mo­dest: There is a chain of Truths; the Devil taketh out a link here and a link there, that all may fall to pieces: See 2 Thes. 2. 2. Let no man deceive you with such doctrine as that the day of Christ is at hand: Why? they might say there is no great danger in that? Peter saith, the end of all things draweth nigh, 1 Pet. 4. 7. The Seducers said, [...], it is at hand; and Peter saith, [...], it draweth nigh; here is no great difference! Aye but be not shaken in mind (saith Paul) neither by letter, nor by word, nor by spirit, as if the day of the Lord were at hand: that is, take heed of such suggestions under what pretence soever they are brought to you, either of revelations or collections from my doctrine, 'tis all a fals­hood: Ne forte cū transisset tē ­pus quo cum credebant es­se venturum et venisse non cernerent etiā caetera falla­citer sibi pro­mi [...]i arbi­trantes & de ipsa mer [...]ede fidei despera­nit. Aug. Ep. 80. Why is Paul so earnest? because Satan had an aim to make them look for the sudden coming of Christ, which not happening accordingly to make them fall a que­stioning all the Truths of God. So Gen. 3. 2. Ye shall not eat nor touch lest ye dye; that was Satans repetition; whereas God had said, Gen. 2. 17. Thou shalt surely dye: no great difference; but Satan got a great deal of advantage by it, therefore be not ignorant of Satans devices: The Council of Nice would not gratifie [...] and [...]. Arrius in a letter, and [...] and [...]. Nestorius in a letter: The lesser Truths are not to be slighted in their time and place; they deserve an earnest contention: The Martyrs were not foolish nor prodigal of their lives, they knew what they did when they durst not give place for a moment.

[Page 164]All this is not spoken to justifie undue rigors, such as are without any temper of Christian moderation; or those frivolous Controversies about trifles, such as have no foundation in the Word, as about the Observation of Easter, between the Eastern and Western Churches, which difference grew so high that they excommunicated each other; or about cele­brating the Lords Supper with leavened or unleavened bread; or the fierce bickrings between Chrysostom and Epiphanius about Origens Books, set on by Theophilus, in pursuit of which many were slain, the Senate house pulled down, and the great Church at constantinople set on fire. Nor to justifie meer verbal strifes about words and names forbidden by the Apostle, 2 Tim. 2. 14. 1 Tim. 6. 4. Vain glorious men if they can get but a different method or expression, cry no new light, and so there is a great deal of noise stirred up about a mi­stake. Nor to justifie the breaking off Church-fellowship and communion, and making rents in the Body of Christ, because of difference of opinion in smaller matters, when we agree in the more weighty things: We are to walk together as far as we are agreed, Phil. 3. 16. and externals wherein we differ, lying far from the heart of Religion, are nothing to faith and the new creature, wherein we agree, Gal. 5. 6. and 6. 15. The most weight should be pitched upon the fundamentals and essentials of Religion; and when there is an agreement there, private differences in smaller matters should not make us break off from one another: False zeal is unevenly car­ryed out to these lower things both in opinion and practise; and usually young Professors are eager upon disputes, impa­tient of contradiction, and lay out all their strength this way, to excuse their care in the more weighty matters of Christianity; whereas the Kingdom of God doth not stand in meat and drink, but in peace, and righteousness, and joy in the Holy Ghost, Rom. 14. 17. The itch of disputing and zeal for an opinion, rather then Religion in the main, are bad characters. Again, when men, though in the right, think there is no Reli­gion or holiness but within the compass of such an opinion, this is censorious rigor, or to Eccl. 7. 17. be righteous over-much; or when a lesser dissent is loaded with all the odious consequences [Page 165] that you can fancy in your thoughts, though disclaimed by the party dissenting; when Eloi is turned into Elias, and things are perverted by a mis-interpretation, as Christs words were, John 2. 19. compared with Mat. 26. 61. Briefly, when men upon every small occasion draw all things to ex­tremity, and break out into As Rivet said of Mon­tague, Non potest ille quenquam a quo dissentit ver in levis­simis sine convitiis mo­minare. Ri­vets Apol. pro sanctissima Virgine Ma­ria. contumely, revilings, persecu­tion, biting and devouring one another; 'tis not zeal, but fierceness and brutish immoderation: Therefore all this ex­cepted, it standeth us upon to be zealous even to sufferings for the lesser Truths, that we may prevent the further [...]n­croachments of Satan and Antichrist his eldest son upon the liberties and priviledges of the Saints.

But now besides the lesser things, there are Fundamentals and Essentials in Religion, which challenge the choicest of our care and zeal, that they may be kept entire and without violation; the ignorance of them is damnable, and the denyal heretical: to determine what they are is an undertaking of great concernment to the Christian World, but of too high a nature for the present Exercise. I shall only mention a few Points which seem to be [...] matters concerning the Foundation; as the Creation of the World by God in six days out of nothing, Gods Providence, mans misery by sin, [...] ­liverance by Christ, the necessity of the new creature, the Re­surrection of the dead, and the everlasting Recompenses: These are Points of the greatest moment, though I cannot but say that others also are Fundamental; There are divers other Fundamen­tals of the highest na­ture, as the Mystery of the Trinity into which we are bap­tized, the Ʋ [...] nion of the two Natures in the Person of Christ, that Scrip­tures are the Word of God, &c. but these come to mind as being of the most practical concernment.

2. Who must strive, and in [...]hat manner. I answer, All in their place, and in that way that is proper to them. 1. Pri­vate Christians must have a share in this holy contention; their duty is partly to search out the truth, that they may not fight blindfold, or by an unhappy mistake lavish out their zeal upon fancies which they affect, or ordinances and doc­trines of men: People are never so furious, as when they have least ground and reason for what they assert; yea and error never prevaileth so much as when Christians are all flame and affection, without judgment, and do not understand the Reasons of that Religion which they do profess: See [Page 166] 1 Pet. 3. 15. A reason of the hope that is in you: and 2 Pet. 3. 17. [...], their own stedfastness; that is, such a stedfastness as doth arise from solid grounds in their own hearts, and not meerly from the consent of others. 2. To own the profession of the Truth what ever it cost them; I say 'tis their duty to own the profession of the Truth, for the pub­like owning of the people 'tis a great let and restraint to Ty­ranny, and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power▪ See Acts 4. 21. They let them go because of the people: so Mat. 14. 5. and 21. 46. And again, I say they must own it what ever it cost them, for zealous defences are a great honour to the Truth: The disputations of the Doctors do not com­mend it to the world so much as the death of the Martyrs; and therefore though you cannot dispute for the Truth, yet you should dye for the Truth: Ye have not yet resisted unto blood, &c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity; And here even Ipsae foemi­nae sunt po­biscum in ea­dem confessi­onis gloria constitutae. Cyp. Mart. Cum trium­phantibus vi­ris & foemi­nae veniunt quae cum sae­culo dimi­cantes sexum quo (que) vice­runt. Cyp. Serm. de Lapsis. women may put in a share, they have lives to sacrifice up­on the interest of the Truth, and usually they do not fall in vain. 3. To honour the Truth by their conversations: there are heretical manners as well as heretical doctrines; and there are many that are otherwise of an orthodox belief, yet make others sectaries and disciples of their vices: some live Atheism; there are Antinomians in practise: An Apostate is a practical Arminian: Therefore Christians are called to hold forth the Word of life in their conversations, Phil. 2. 16. and to make the doctrine of God the Saviour comely, Tit. 2. 10. by glorifying God in that course of life to which they are disposed: To preach and write for the Truth, doth not ho­nour it so much as to walk in the Truth, John Ep. 3. 4. Efficaeius est vitae quā lingu [...] testi­monium. Bernard. and the life is a better witness of the reality of Religion then the tongue. 4. To comprise all in a few words what ever ma­keth for the Truth, either with God or men all that must the people do; We can do nothing against the Truth, but for the Truth, saith Paul, 2 Cor. 13. 8. To God you must pray, that he would send forth not only Laborers, but Champi­ons, Mat. 9. 38. not only such as can handle the trowel, but the sword in the Battels of the Church: Gladiatores perfectissimos non tantum magistri & praepositi sui, sed etiam I­diotae & su­pervacuè qui (que) adhor­tantur de longinquo ut saepe se ipso populo dicta­ta suggesta profuerint. Tertul ad Mart. To men, you are [Page 167] to quicken those that have gifts to look to their duty in this kind; Say to Archippus, Take heed to thy Ministry which thou hast received in the Lord, Col. 4. 17. Many may be stir­ed up by your exhortations, that otherwise would lie useless in illeness and privacy; in the Battel the Trumpeter hath his use as well as the Souldier: Neither are they to be ad­monished only, but assisted, and by that means you have an interest in the glory of the work: John Ep. 3. 8. We ought to receive such, that we may be fellow-helpers to the Truth; [...], co-workers; your helping hand is to the action, and God will not be unmindful of it: yea if you bear any part of the toil, by performing any labour of love to them, it shall turn to a good account in the day of the Lord: Heze­kiah's servants did but copy out the Proverbs, and 'tis menti­oned to their praise, Prov. 25. 1. All this may be done by persons of a private gift and station.

2. There is something that the Magistrate may do; Rom. 13. 4. He is the Minister of God for good; not only for good Civil, but Spiritual; and therefore doth the Apostle bid us pray for them, that they may be keepers of both the Tables, 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty. [...], &c. Arist. Polit. lib. 7. cap. 8. Heathens have asserted, That it belongeth to the Magistrates duty chiefly to look after matters of Religion: Much more is it evident by the light of Christianity: The Kings of the Old Testament are commended for their zeal in this kind; and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers, and Queens her nursing mothers, Isai. 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint: 'Tis a clear truth, that if a man give up himself to Christ, he is to give up himself to him in every relation; his wit, wealth, parts, authority, all to be layed out for the use and service of Christ: he that doth not give up all, giveth nothing; we are to be Christs in every capacity: Therefore a Magistrate as a Magistrate must not only countenance Religion, but also discountenance Error, and hinder the spreading of it within his charge. 'Tis by Christ Prov. 8. 1 [...]. that Kings reign, from him they received their power, and [Page 168] to him must they give an account of the exercise of it in the great day of Recompenses; therefore they are bidden to be wise and to kiss the Sun, Psal. 2. 10, 11, 12. which certainly noteth more then a negative act or not opposing; there must be something positive▪ a zealous defence of the Truth in their way, or else God will reckon with them: Those Gallio's that are indifferent to Christ and Antichrist, cannot expect a long and happy reign. I cannot see how they can be true to Civil Interest, unless they be careful for the suppression of Error; for when false doctrines are freely vented, 'tis to be supposed they will find a general reception, for the most are the worst; and then when the generality of a Nation are corrupted, National Judgments will not long be kept off, the whole Body is sure to smart for it; for (as the Jewish Proverb is) Two dry sticks will set a green one on fire: Be­sides, that Error is masterly and bloody, and loveth to give Law; therefore ere it be too late they should look to the Civil Peace, for if men be quiet, God will not, when his Ho­nour and Truth and Worship is neglected. But of this more hereafter.

3. Ministers are to contend for the Truth; for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents; there­fore 'tis required of them that they should be able to handle the sword and the trowel; not only to exhort by sound doc­trine, but to convince the gainsayers, Titus 1. 9. These are [...], 2 Tim. 2. 2. the faithful men, the Feofees in trust, to whom Truth is committed; they are the salt of the Earth, Mat. 5. 13. those that must season the world with gracious principles; therefore they must above all others labour in the desence of the Truth, otherwise they are com­pared to Is. 56. 10. 11 dumb dogs that bark not when the thieves come to steal away the treasure. Now Ministers must contend, partly by preaching, warning the people of the Wolves that are abroad, Acts 20. 29. Partly by disputing, Acts 15. 2. & 18. ult. that by the knocking of flints light may fly out, and that Truth may beat its enemy hand to hand in the open field: And partly by writing, Alteruis vicibus con­tentioso fune uter (que) diem in vespedam traximus ob­st [...]epentibus etiā quibus­dam spectan­tibus, singu­lorum, nubilo quodam ve­rit as obum­brabatur. Tertul. con­tra Judaeo. for many times disputes are [Page 169] carried on with so much tumult and popular noise, that Truth is lost in the crowd; besides, by this means we are the help to posterity, that together with the poyson the anti­dote may be transmitted to them.

JƲde having made way into their affections by a Saluta­tion, which according to the wont of the Apostles, breath­eth out spiritual and heavenly wishes for their good; he doth in the third Verse exhort and engage them to a con­stant defence of the Truth; and now the necessity or occasion of such an Exhortation is declared, namely, because false Teachers were got abroad, and had slily taken up the gene­ral name and profession of Christians; therefore in faith­fulness he could not choose but warn them of the dan­ger.

The whole Epistle is spent in the description of Hereticks, their sins and punishments: in this Verse they are described by four things. 1. By their entrance into the Church, [ Certain men crept in unawares.] 2. By their condition before God▪ [ who were before of old ordained to this condem­nation.] 3. By the disposition of their spirits, [ ungodly men.] 4. By the course of their doctrines and conversa­tions, where two things are charged upon them: 1. Abu­sing the Gospel, [ turning the grace of our Lord into lascivi­ousness.] 2. Denying Jesus Christ in his Natures and Offices, [ denying the only Lord God, and our Lord Jesus Christ.]

[Page 170]First, Let us begin with the description of their entrance into the Church, [ There are certain men crept in unaware [...]] Some say they are not named, as not being worthy, or ra­ther it not being necessary, they being so plainly described; and indeed 'tis usual with the Apostles, who rather dealt against things then persons, to suppress the name, and de­scribe the error or sin. But what is the meaning of this first thing layed to their charge, they crept in unawares? I an­swer, It may imply their entrance into the Church under a colour and shew of profession: Wicked men may creep into Observat. the best Church; God permitteth it not only for their own hardening, but for our trouble and tryal: Paul complaineth of false Brethren privily brought in to spy out their liberty, Gal. 2. 7. and the adversaries of Jerusalem said, Ezra 4. 1. Let us build with you, for we seek your God as ye do; but 'twas with an intent to hinder the work: so Simon Magus got to be baptized▪ Acts 8. as thieves seek to be entertained in the house, that they may have the more opportunity to work mischief whilest the good man is asleep. Learn hence to be more watchful in admissions to the Church; no pe­rils so great as those occasioned by false Brethren: We think to fill the Church, but we do but fill the house with thieves; wicked men ever prove a trouble: 'Tis an easie matter to fill the Church by remitting the rigor and severity of discipline, but Heaven is never the fuller, but the emptier; for wicked men are hardened and confirmed in their own security, and the Church never fareth the better, Multipli­citis fidei po­pulis fides imminuta est & cresanti­bus filiis ma­ter aegrotat, quantū copiae accessit, tan­tū disciplinae necessit, in au­dito genere processus & re [...]essus, cre­scens simul et decrescens. Salvian de Gubernat. it loseth in strength what it gets in bredth, as a river doth, and zeal is lessened the more the number is increased: yea wicked men usually prove a trouble, and we come to wish afterward we had been more strict: 'tis said, Acts 5. 13, 14. Of the rest d [...]rst no man joyn himself unto them, but the people magnified them, and Beleevers were the more added unto the Lord, mul­titudes both of men and women: 'Tis spoken upon the occa­sion of the sudden death of Ananias and Saphira; it terri­fied the hypocrites, but brought in more sound Beleevers; for of the rest durst no man joyn, that is, of such as Ananias and Saphira was, Beleevers in shew, but carnal in heart; [Page 171] they saw 'twas not dallying with God in such matters: Just so when the Church keep a streight hand, hypocrites dare not joyn, but sound Beleevers will the sooner, and then the Church though it be a lesser body, 'tis more sound, healthy and active. But what Rule must we go by? we must go by outward and general profession: I answer, This place will give us some direction; as far as we can discern men, so far may we judg of them; for the entrance of these men is here declared to be clancular and surreptitious; if the Church had known them, or looked to them so warily as it should, the mischief had been prevented. Ecclesia exintentione fi­deles tantum colligi [...], & si nosset impios & incredulos eos aut nun­quam admit­teret aut ca­su admissos excluderet. Bellar. de Ec­clesiae, c. 10. Observat. 2. Bellarmine himself con­fesseth, That the intention of the Church is only to gather Be­lievers into a Body, and if it knew the wicked and unbeleeving, it would either not admit them, or being admitted by chance, it would cast them out. 'Tis good to be strict, lest by promiscuous admissions we bring in such a mischief to the Church as we cannot easily get rid of.

2. It may note their intrusion or invasion of the office of preaching; presuming without a Warrant, or coming into the fold not by the door, in the regular established way, false Teachers usually running unsent, 'tis often charged upon them in the Scriptures: None so prone to errors as those that have a defect in their Calling. Christ when he prayeth for a blessing on the Apostles labours, he useth that as an argu­ment, John 17. 18. I have sent them into the world: They that are loth to submit their gifts to publike approbation, draw a just suspition upon themselves; How came they to you? did they cre [...]p in? or were they solemnly admitted? When Elements are out of their place they breed confusion: When men are out of their place they are not a blessing, but a mischief to the Church.

3. The two former sences may be allowed, but I rather prefer a third; their creeping into the peoples hearts and affec­tions by plau [...]ble pretences and insinuat [...]ons, in stilling their errors drop by drop before they could be observed, and pretending themselves to be friends of Truth and Piety. I do prefer this sence, partly because he saith only [ crept in,] without mentioning either Church or Office; but chiefly, [Page 172] because this Epistle is but the abridgment of the second E­pistle of Peter, as will easily appear to those that do com­pare them: now there 'tis said, [...] Pet. 2. 1. They shall privily bring in damnable heresies, denying the Lord that bought them. From this sence observe, That false Teachers use to varnish Observat. 3. over and mask the face of Error with plausible pretences, that unawares we may take it into our bosoms: The Apostle speak­eth of their slights and cunning craftiness, Ephes. 4. 14. Their slights and pretences are many, I shall touch upon a few. First, Sometimes greater strictness; Col. 2. 18. Which things have a shew of wisdom, and neglect of the body: rigorous ob­servances and outward mortifications, as the Papists do▪ 2. Special meekness; Ravening Wolves in sheeps clothing, Mat, 7. 15. Sic Sisin­nius Novati­anorum Epi­scopus apud Vedelium in Prud. veteris Ecclesiae in Prol. c. 3, 4. as if they were all for love and kindness; Ab­salom stole away the peoples hearts by this artifice, 2 Sam. 15. 2. 3. Higher Gospel strain [...]; therefore doth Paul speak so much against the other Gospel, Gal. 1. 3. and the other Jesus, 2 Cor. 11. 4. namely, such an one as they had set up. 4. Self­denyal; as some false Teachers at Corinth would take no maintenance to disgrace Paul; see 2 Cor. 11. 12, &c. this was their glorying, that they would preach freely; and whereas they contributed to the relief of Paul, to them it needed not. 5. Greater learning and notions of a newer and more sublime strain; Oppositions of science falsly so call­ed, 1 Tim. 6. 20. Platonick speculations, ungrounded subtle­ties. 6. Greater favour and liberty to Nature; They pro­mise liberty, and allure through the lusts of the flesh, 2 Pet. 2. 18. representing the faithful Ministers of Christ, as envying the contentment of your natures, and burdening you with ex­actions too rigorous; therefore the Apostle saith, I am a­fraid lest any through subtilty beguile you, as the Devil did Eve, 2 Cor. 11. 3. How was that? I answer, By insinuating a kind of envy in God, as if he did begrudg them the perfecti­on and freedom of their natures; Gen. 3. 5. God knoweth that your eyes shall be opened, &c. So they think others are too strict, and lay too many restraints upon your carnal de­sires, and by this means allure many loose and unstable Souls. 7. Many times pretending the defence of that Truth, [Page 173] which they secretly impugn; as Pelagius talked altogether of grace; and Faustus Rhegiensis dum capriose videri vellet pugnare con­tra Pelagia­nos, comper­tus fuit Pe­lagio savens. Isiodor. Faustus Rhegiensis pretending to oppose the Pelagians, did but more covertly own their Cause.

Uses of this Point are divers 1. For Information, it shew­eth us the Reason why we cannot set down the precise be­ginnings of Errors, because they are privily brought in: Rev. 17. 5. Mystery is written in the Whores forehead; The leak is not espyed many times, though the ship be ready to sink: The originals of Heresie are like the Fountain of Nile, obscure and hidden; a man may lose himself in the Labyrinth of Antiquity, before he can find them out. See the re­verend and learned Dr Ushers An­swer to the Jesuites Challenge. The Roman A­postacy is a Mystery of Iniquity, that stole into the Church disguised and by degrees: So that the beginning of it is not so easily stated as of other heresies that are full grown at their first appearance. 2. It informeth us of the odious­ness of Error; it dareth not appear in its own colours, nor be seen in its own face: therefore Satan when he would set any Error on foot, he maketh choice of the most sub [...]il in­struments, that they may put a varnish upon it; as when he tempted Eve, he made use of the Serpent, the most subtil of all the beasts of the field, Gen. 3. 1. whereas the Lord chooseth the plainest instruments, and hath commanded them to use all simplicity and godly conversation, 2 Cor. 1. 12. for Truth is so lovely in it self, that it needeth no borrowed colours, 3. It informeth us what reason those that are over you in the Lord have to press you to Caution; excuse their holy jealousie, 2 Cor. 11. 3. all is but need: we must bark when we see a Wolf, though in a sheeps garment; our silence and neg­ligence doth but give them an advantage: Whilest the hus­bandman slept, the enemy came and sowed tares, Mat. 13. 35. 4. It presseth you to skill and watchfulness; you had need be sound in the faith, that you may discern between good and evil, yea to have your senses exercised, Heb. 5. ult. A soft credulity is soon abused; Prov. 15. The simple beleeveth eve­ry word: There is no reason but knowledg should cost us pains as well as gracious conversation; 'Tis a matter of great skill to be a through Christian; there is a great deal of So­phistry and cunning abroad: if you follow the cry, you are [Page 174] in danger of engaging in a confederacy against God; if you stick to received Customs, there may be Error there too: if you run after every Novellist on the other hand, you will soon be led into the bogs of Error and Prophaneness; therefore go to him for direction that hath the treasures of wisdom and knowledg. But you need not only skill, but care and watchfulness; 'Tis not good to drink too freely of sus­pected Fountains: let not your affections surprize your judg­ment; we admire the persons, the gifts, and so easily swallow the doctrine: Try the spirits, 1 Joh 4. 1. 1 Thes. 5. 2 [...]. When there is counterfeit gold abroad, we use the Touchstone: Truth loseth nothing by being tryed, and you lose nothing, for then your affections are better grounded: Prove all things, no man is infallible; an implicite faith begets but a fond affection.

Secondly, These Seducers are described by their condi­tion before God, [ who were before of old ordained to this con­demnation,] [...] of old, that is, from all Eternity, for so the matter here spoken of imports; [...], we trans­late it before ordained, but the word signifieth written as in a Book: 'tis usual in Scripture to compare Gods Decrees to a Book; as Christ alledging Gods Decree for his mission into the World, saith, Psal. 40. 8. In the volume of thy Book 'tis written of me: The meaning of the metaphor is to shew that these Decrees are as certain and determinate as if he had a Book wherein to write them: Now these are said to be written before of old, to shew, that though they crept in unawares as to the Church, yet not as to God; they fell under the notice of his Decrees before ever they acted in this evil way. 'Tis further added, that they were ordained or written down in Gods Book, [...], for judgment or condemnation; the word is indifferent to either sence, for [...] is often put for [...]; thus it is to be taken here for condemnation, appeareth by that place of Peter▪ [...], damnable heresies, 2 Pet. 2. 1. and vers. 3. Whose damnation of a long time slumbereth not; as he saith here, of old ordained to this judgment: The meaning of the whole is, that they were such as were left to themselves to bring [Page 175] upon themselves by their own sins and errors a just condem­nation.

That the object of the divine Decrees are not only mens ways, Observat. 1. but mens persons: He doth not only say that their condem­nation was pre-ordained, but they also were ordained of old to this condemnation. I observe this, because many say that Gods Decrees do only respect actions and the events; we see they respect persons also; we have no cause to mince matters, when the Scriptures speak up to the point so fully and roundly.

Again from that [ ordained, or forewritten] observe, God Observat. 2. hath his Books and Registers, wherein the persons, behaviors, and eternal estates of all men are recorded. At the Day of Judgment, these Books shall be opened, Rev. 20. 12. There­fore it should be our care to be able to read that our names are written in the Book of Life, then which there cannot be a greater priviledg, Luk. 10. 20. And it presseth Caution; all that we do standeth upon record; our speeches, Mal. 3. 16, 17. our thoughts, 1 Cor. 4. 5. our actions, Jerem. 17. 1.

Again observe, That in all those things which appertain to Observat. 3. the Judgment of sinners, God doth nothing rashly, but proceed­eth by foresight and pre-ordination.

Again, No man ever perverted the Truths of God but to Observat. 4. his own loss. They were ordained to this judgment, that is, that by their sins they should come to such a ruine: We play with opinions, but do not consider that damnation is the end of them; The way of truth is the way of life, but error tendeth to death.

These things might be observed, but I shall rather pitch upon two Points; one particular, and restrained to the scope of the Context; the other general, as being taken from the consideration of the expressions in their full lati­tude: Observat. 5. The first is, That Heresies and Errors do not fall out by chance, but according to the certain pre-ordination and fore­knowledg of God. There are two Reasons for it, Nothing can come to pass without his Will, and Nothing can come to pass against his Will. 1. Not without his Will: If a Sparrow [Page 176] cannot fall to the ground without our heavenly Father, Mat. 10. 39. that is, cannot be taken and slain without the Will of God, then certainly nothing can be imagined, which God did not foresee, or which he could not have hindred: There is nothing so small, but the Lord taketh cognizance of it▪ nothing so evil, but he turneth it to good. Exempt any thing from Providence, and you weaken that respect which is due from the creatures to God: If Satan may do what he will, and God only be a looker on, then the Devil-worship of the Heathens would seem more rational; 'twas their custom first to appease the angry gods lest they should hurt them, and then to invoke the propitious: Upon this doctrine we might fear the Devil and carnal men, though God be propitious for many things are done whether he will or no. 2. Not against his Will; for then God should make a crea­ture too hard for himself: Things may be against his re­vealed Will, for that is a Rule to try the creatures; but not against his secret Will, for that would make God impotent and weak: Things that are most against his revealed Will, yet fall under the ordination of his secret Will; and whilest men break Commandments, they fulfil Decrees: His revealed Wi [...]l sheweth what should be done, his secret Will what will be done. Briefly, the concurrence of God in and about the errors of men may be conceived in these things. 1. He denyeth grace and light, which might direct and sanctifie; He is debtor to no man, and may do with his own according to [...]i [...] good pleasure, Mat. 20. 15. He is not bound to give grace to all, and therefore 'tis no prejudice to his goodness to pass by some. 2. He leaveth difficulty enough in the Word, that men who will not be satisfied may be hardened: Mark 4. 11, 12. All these things are spoken in Parables, that seeing they might see and not perceive; that is, for a punish­ment of their wilful blindness and hardness: Corrupt na­ture stumbles in Gods plainest ways; the Word is clear enough to them that have a mind to understand it, and yet difficult enough to them that have a mind to harden them­selves into a prejudice. Non periclitor dicere (saith Tertul­lian) ipsas Scripturas ita dispositas esse, us materiam submini­strar [...]nt [Page 177] haeretius: So the Lord himself saith, Jer. 6. 21. Behold I will lay stumbling blocks before this people; that is, suffer them to stumble at their own prejudices. 3. God leaveth them to follow the course of their own hearts: he doth not incline and compel their wils, or infuse evil to them, onely suffereth them to follow the carnal bent, and cor­rupt ambition of their own hearts, Hosea 4. 17. let him alone, 1 King. 22. 22. Go forth and do so; Psal. 31. 12. I gave them up to their own counsels, he hindreth not their wick­edness; Yea, permiteth it, that so his wise counsels may take place. 4. God ordereth it for good, thereby bringing great advantage to his own name, Exod. 9. 16. For this cause have I raised thee up to shew in thee my power, great shakings and tumults discover much of God to the world; the Devil picketh out the most polished shafts in all the qui­ver of mankind: and yet still the Lord maintaineth the Lot of his Inheritance: Yea, God doth not onely advance his Name, and discover the glory of his providence, in protect­ing the Church, notwithstanding Satans factors, and the abettors of his cause and kingdom: But also causes the truths that are questioned to shine the more brightly, as being more strongly vindicated and asserted, as a Torch shineth the brighter when 'its waved with the wind; such times put men the more upon the study and love of truth, doctrines not being taken up upon trust, but sound conviction, besides errour being permitted, manifests the approved, 1 Cor. 11. 19. as a quick smart wind severeth the solid grain, from the chaff: and 'tis a means to ingage our dependance upon God for knowledge and instruction; Christs Prophe­tical Office would lye idle and useless, were not the chains of consent sometimes broken, and the language divided, some saying one thing some another, as the difference be­tween the Jews, and the Samaritans about the place of wor­ship, maketh the woman to go to Christ for satisfaction, John 4. 20. Once more, Gods permission of errour con­duceth to the just ruin of his enemies: Offences must be, but wo be to that man by whom they come, Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Fa­ther, [Page 178] because the Lord had a minde to slay them: By their own voluntary sins, God bringeth them to their just ruine and condemnation, God lets them alone to wanton and play away their own salvation, if they will turn Seekers, Familists, Ranters, Atheists, Let them alone.

Ʋses. The Point may be applyed many ways. 1. Here is comfort to those that regard the affairs of Sion; all the confusion, and troubles that are in the Church, are ordered by a wise God, he will bring some good issue out of them, some glory to his Name, wherein the Saints rejoyce as much as in their own welfare; some good to the Church: Observe hast not thou been more confirmed in the truth? ingaged to a more frequent recourse to Christ, in whom are hidden all the treasures of wisdom and knowledge? Hast thou not seen more of Gods Providence displayed by these tu­mults, &c. 2. It checketh fear, 'tis all in the hands of a good God, as God tryeth you to see what you will do, so you must wait upon God to see what he will do: let him alone, in and by all, he will bring forth his work in due time. 3. It sheweth their wickedness that take occasion to turn Atheists, from the multitude or errours, when the Church is rent into so many factions, men foolish, as if there were no God, and the whole Gospel were but an imposture, and well devised Fable; that's the reason why Christ prayeth, John 17▪ Let them be perfect in one, that the world may know that thou hast sent me, (i. e.) that they might not suspect me for an imposture: usually we find that thoughts of Atheism are wont to haunt us upon these occasions; but there is little reason for it, for all these things are fore-known by God, f [...]re-told by God, They must be▪ 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth▪ discovered, as when errours abound; so that if there were not errours, there would be more cause of suspition, where all things run with a smooth and full consent and were never questioned, then the strength and worth of them is not tryed: But the words of the Lord are pure words, as Silver tryed in a Furnace of earth, purified seven times, thou shalt keep them O Lord, thou shalt preserve them from [Page 179] this generation, Psal. 12. 6. 7. 4. 'Tis a ground of Pray­er in times of delusion: Lord this was ordained by thee in wisdome, let us discern the glory in it and by it, more and more, the Church argueth, that there was not onely Pilates malice and Herods malice, but Gods hand and Counsel in the cruci­fixion of Christ, Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done: Lord we know there is thy Counsel in it, and thy Counsel still tendeth to good, &c. God loveth to be owned in every Providence, and to be in­treated to fulfil his own Decrees. 5. It informeth us what a foolish madness it is, to think that God seeth not the sin which we secretly commit: surely he seeth it, for he fore­saw it, before it was committed: Yea, from all Eter­nity.

So much for the first Point, the next is, That from all Observat. [...]. Eternity some were decreed by their sins, to come unto judge­ment or condemnation; Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation. I shall here take occasion. 1. To open this Doctrine. 2. To prove it. 3. To vindicate it. 4. To apply it: In the First, you will understand the Nature: In the Second, the Reasons: In the Third, the Righteousness; In the Fourth the profit of this Decree.

1. I shall open the Nature of it in several propositions. 1. 'Tis an Eternal Decree: Gods Internal Acts are the same with his Essence, and therefore before all time, as beleevers are Elected before all worlds, Eph. 1. 4. so are sinners repro­bated, they are both in time and order, before ever the crea­ture was, Rom. 9. 11. Before the Creatures had done either good or evil, it was said, Jacob have I loved, and Esau have I hated. Election and Reprobation are not a thing of yester­day, and subsequent to the Acts of the creature; but from all Eternity. 2. There is a Decree and preordination, not onely a naked fore-sight of those that perish: Some Lutherans say that Praedestination is proper onely to the Elect; but as to the Reprobate, there is onely a praescience or naked fore­knowledge: no Preordination, least they should make God the Author of the creatures sin and ruin; but these men fear [Page 180] where no fear is, the Scriptures shew that the greatest evil that ever was, did not onely fall under the Fore-knowledge, but determinate Counsel of God, Acts 2. 23. 'twas not onely fore-known, but unchangeably ordained and determined. 3. This Decree of God, is founded in his own good will and pleasure; for there being nothing higher and greater then God, 'tis a great errour to suppose a cause of his will, either before it, above it, or without it: Gods actions do all begin in himself, and his Will is the supream Reason, Mat. 11. 26▪ Even so Father because it seemed good in thy sight: Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent, and revealed unto Babes: we are of­ten disputing, why of two men that are equal in misery, the one should be taken the other left; why the Lord will shew mercy to some that are no less unworthy then others; but when we have all done, we must meerly rest in the Will and good Pleasure of God, Even so Father, &c. See Rom. 9. 18. He hath mercy on whom he will have mercy, and whom he will he hardeneth: 'tis not from the fore-sight of our wills re­ceiving or rejecting grace proposed, for then mans will would be made a superiour cause to an act in God. 4. In this matter of Reprobation, Preterition, and Praedamnation, must be carefully distinguished: look as in Election, God hath declared to bestow first, grace, and then glory, to the Decree of giving grace preterition is opposed, to the Decree of giving glory, [...]rdination unto judgement: now Gods Pre­terition or passing by, is meerly and barely from the good pleasure of God: But Praedamnation, presupposeth consi­deration of the creatures sin; both these parts of the De­cree, are clearly set down in the word: Preterition, or pas­sing by, Rev. 17. 8. Whose names were not written in the Book [...]f life, from the foundation of the world, so again, Rev. 13. 11. In other places you have Predamnation expressed, as 1 [...]hes. 5. 8. appointed unto wrath, and here ordained to this judgement. 5. Those who are passed by, or not written in Gods Book, never attain to saving grace; 'tis not given to them, Mat. 13 11. To them it is given to know the mysteries of the Kingdom, but to you it is not given: Yea it is said to [Page 181] be hidden from them, Mat. 11. 26. they may have common gifts, or be under such a common work of the Spirit, as leav­eth them without excuse; but because the Lord hath passed them by, effectual grace is not given to them without which they cannot beleeve and be saved, John 10. 26. Ye beleeve not because ye are not of my sheep, that is, not elected of my Fa­ther, saving grace runneth in the Channel of Election, so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees. 6. Men being left of God and destitute of saving grace, freely, and of their own accord fall into such sins as render them obnox­ious to the just wrath and vengeance of God, Rom. 11. 7. The Election hath obtained, and the rest were hardened, freely and of their own accord, they turned all things to their own judgement and ruine: so Rev. 13. 11. The dwellers on earth did worship the whore, whose names were not written in the Book of life, that is, they turned aside to Antichristian de­filements, and pollutions. 7. Gods Decree concerning such per­sons is immutable, it is not rescinded and disannuled, but is fully executed and accomplished in the damnation of the sinner; the Lords Counsels are all unchangeable, both as to Election, 2 Tim. 2. 18. Heb. 6. 17. and as to Reprobation, no Reprobate can be an Elect person, nor an Elect person a Reprobate, Job. 12. 14. He shutteth up a man and there can be no opening, and Job. 22. 13. He is in one minde, who can turne him: In Gods Books there is no putting in and crosing out of names; but as the number of the Elect is definite and certain, they cannot be more, and they cannot be less, so also of the Reprobate. 8. This Eternal, Irrevocable purpose of God, of leaving sinners to themselves, that by their sins they may come to judgement, is for Gods glory, Rom. 9. 22. What if God willing to shew his warth and to makd his power known, endured with much long suffering, the vessels fitted to destruction. All Gods Decrees, Works, Providences, tend to the further discovery of himself in the eye of the creatures.

2ly. Let me prove that there is such a Decree, by Scrip­tures, for reason here hath no place, take here three that [Page 182] are most full; the first is 1 Thes. 5. 9. God hath not appointed us to wrath, but to obtain salvation by Jesus Christ, which plainly implyeth that some are appointed unto wrath: The second is, 1 Pet. 2. 8. where the Apostle speaketh of some that were disobedient and refused Christ, whereunto also they were appointed: The third place is Prov. 16. 4. God made all things for himself, and the wicked for the day of evil: the drift of that place is to shew that both Creation, and Predestina­tion were for Gods glory, and he instanceth in that part of predestination which concerneth the wicked, because it is hardest to be digested and beleeved.

But now for the Reasons, why God hath chosen some and appointed others by sin to come unto judgement: I can onely tell you that Gods judgements are past finding out, Rom. 11. 33. We must admire, we cannot search them to the bottom: so far as God hath revealed his Will, we may clearly judge that 'tis for the discovery of his Justice and Mercy, neither of which could have been discovered to the world with that advantage, had it not been for his double Decree of God to save some and leave others to their own ruin: if grace were given to all, how should the word know that God were free; again, if all were pardoned, how should the world know that God were just: in Election, God dis­covereth the freeness of his grace, Eph. 1. 6. 'tis love, that we injoy grace, elective love, that we enjoy it alone: In Re­probation, God discovereth his Soveraignty, and by it, the security of his justice, and power of his wrath, Rom. 9. 22. in chusing one and leaving another, there God discover­eth his Liberty, and that he doth not act out of servile ne­cessity, and his severity in the eternal pains of them that pe­rish in their sins.

3. Let me vindicate this Doctrine, which in the eyes of some seemeth to blemish the Justice of God, to infringe the comfort of man; Yea to abolish the duty of man; therefore it needeth a little cleering, reason cannot easily digest this strong meat: partly because we are apt to reprehend what cannot comprehend, partly because this Doctrine checketh carnal ease and security, which is usually fed with a general [Page 183] hope, and presumption. That the God that made us will save us, that he will not damne his creatures, but is merciful to all, &c. now this awakeneth us, when we hear that grace floweth in a narrower Channel: partly because aspiring man is loath to submit to this absolute Lordship, and Sove­raignity of God, that he should dispose of his creatures ac­cording to his own pleasure: our ambition is to be [...] Lords of our selves; Man that would be as God, taketh it ill to be as a beast made to, be taken and destroyed: Upon all these prejudices man is loath to receive this Doctrine, therefore it needeth to be cleered.

1. In regard of God, that you may not pollute and stain his excellency, with impure and prejudicial thoughts: you will say, is God just, that onely upon his will and pleasure ordaineth his creatures to condemnation; hath not the Re­probates cause to complain if he hath passed a Decree upon which their condemnation doth infallibly follow? I answer, 1. our understandings are not the measure of Gods Justice, but his own will, things may be just, though the reasons of them do not appear to us, humane reason groweth giddy, by peeping into the deep of Gods Decrees, our worke is not to dispute, but wonder: Gods freedom is a riddle to reason, because though we will not be bound to Laws, yet we are willing God should be bound: Gods Actions must not be measured by any external rule, things are good be­cause God willeth them, for his Will is Justice it self. 2. The Electing of some, and passing by of others, is not an Act of Justice, but dominion; for he doth not act here as a Judge, but as a Lord; 'tis a matter of favour not of right and wrong condemnation of a man for sin, or punishing a man for sin, is act of Justice; but to have mercy, or not to have mercy, that dependeth meerly upon Gods will, otherwise it would follow, that God were a debtor unto man: Justice supposeth debt, or something due, no wrong is done them in not giving grace, the Elect can speak of undeserved grace, and the Reprobate of deserved punishment; when we are not bound to do good, if we act according to pleasure, there is no injury, as in in­vitations, preferments, and all acts of favour: we cannot en­dure [Page 184] that a right should be challenged; the good man in the Parable pleaded, I may do with mine own as it pleaseth me, Mat. 20. 15. The Lord may justly challenge grace as his own, and therefore leave him to his pleasure in the distri­bution; for he is bound to none. 3. Gods not giving grace to the Reprobate, is not their sin, but their misery, Preterition made them miserable, but not sinful: it doth not infer a Coaction and compulsion to sin, sin followeth up­on it not as an effect, but a consequent; as upon the absent of the Sun, darkness doth necessarily follow, and yet the Sun is not the cause of darkness: In grace God purposeth, God worketh, in sin God ordereth the sin, and maketh use of it to the glory of his Justice: but man sinneth freely: the water while it runneth its own course, serveth the end of the Lord of the Soyl, in driving Mils, and bringing fish into his Ponds, and overflowing his Meadows, &c. So God causeth not sin in any, onely permitteth it and endureth it, and serv­eth his righteous ends of it, Rom. 9. 24. He endureth with much long suffering, the vessels of wrath, fitted for destruction, he preprreth the vessels of mercy (as the Apostle there ex­presseth) but endureth the vessels of wrath, while they fit themselves for ruine. 4. Sin is the cause of punishment, though Gods will is the cause why they are passed by, they are not punished because not elected, but because not obedient, Wherefore doth a living man complain, but for his sins, Lam. 3. 39. tis here as it was in that case; David gave order to Solomon, that Joab and Shime [...] should not dye in peace, 1 King. 2. Yet Davids order was no cause of Joabs death, but his own treason, nor of Shimeis death, but his own flight: God never damneth the creature, or decreeth to damn it without re­spect of sin; Gods Will is the cause of Preterition, his Justice is the cause of Predamnation, for damnation is an act of pu­nitive Justice: God is so just, that he doth not condemn any, but for sin; so gracious, that he doth not condemn every man that doth sin. 5. The formal and proper end of God in Reprobation, is not the eternal destruction of the creature; but the discovery of his own Justice or glory, pro­moted or shining forth in and by that destruction: in Electi­on [Page 185] God desireth and effecteth the salvation of a sinner in a subordination to his own glory; but in Preterition, God endureth a sinner with much long suffering, till by his own destruction, he bringeth to him the glory of his justice, Ezek 23. 11. As I live saith the Lord, I desire not the death of a sinner, So Ezek. 18. 23. Have I any pleasure at all, that the wicked should dye? the meaning is, God doth not will these things with such a will as is terminated in the destruction of the creature, but onely ordereth them in a subornination to his own glory, or in plainer terms, God delighteth not in the destruction of a sinner, as 'tis the destruction of the creature; but as it is the execution of Justice: in the execution of a ma­lefactor, there is a difference between punishment and de­struction; his punishment is of the Judge, his destruction is of himself; so in this case, Thy destruction is of thy self O Israel, Hos. 13. 9.

2. Concerning the second Objection, whether it doth not infringe our comfort, and discourage men from looking after their Salvation? If I am elected, I shall be saved, if I am not Elected, I shall be damned: thus many men plead (say they) and how will you stir up the negligent, and in­courage the distressed, supposing that doctrine which you have layd down.

I Answer, this scruple is but affected, not offered, and therefore should be chidden, and not Answered: a question­ing Gods secret will when we know his revealed: Gods se­cret will hath relation to his own actions, his revealed will to ours; we must not look to Gods Will in the depths of his Coun­sel, but his precepts: not what God will do himself, but what he will have us do; God saith, Beleeve in Christ and thou shalt be saved, that's our rule, a Physitian offereth cure to all that will come; 'twere a madness to dispute away the opportunity, and say, I do not know whether he intendeth it to me: if men were ready to perish in the deep waters, and a Boat should be offered to carry to land as many as would come in it, to be making scruples when we are ready to be drowned, whether this help be intended to us yea, or no, were a very fond thing: in such cases we would not wrangle [Page 186] but thankful, take hold of what is offered. 2. This Doctrine can be no ground of despair to any, because reprobation is a sealed book▪ no man for the present can know his reprobati­on; nor is to beleeve himself to be a Reprobate; but is call­ed upon to use the means that he may be saved: he is no Reprobate that falleth into sin, but he that persevereth in sin unto the end; therefore it is no good conclusion, I am a sinner, therefore I am a Reprobate, 'tis midnight, therefore 'twil never be day: this is a Book sealed with seven seals, none but the Lamb can open it. 3. The opposite opinion, is encumbred with more difficulties and scruples: what comfort can a man have in Ʋniversal Redemption? a man cannot have solid comfort in that which is common to good and bad, to those that shall be damned, and those which shall be saved, all comfort ariseth from a practical syllogism, now make the practical syllogism, according to the principles of Ʋniversal grace, Christ dyed for all men, I am a man, therefore for me, where humanity, or being a man, is made the ground of claim and interest; and then unless with Puccius and Huberus, we hold universal salvation, as well as universal redemption, the argument wil yield no comfort? how can I according to that opinion, comfort my self in the death of Christ, when men maybe damned that have no interest in it. 4. As to the other part of this Objection, concerning the profit of this Doctrine, and whether it doth not take off men from industry, so some have thought. But I Answer no, For, 1. God hath enjoyned the end and the means▪ together: Ex­cept ye abide in the Ship, ye cannot be saved (saith Paul to them that sayled with him) a Decree was past for their safe­ty, that not a man of them should perish; yet they must abide in the Ship; God doth infallibly stir up the Elect to the use of means, as well as bring to such an end. 2. The right use of the Doctrine of reprobation, is to put us upon examination or diligence; upon, examination whether we be­leeve in Christ, or have truly repented, that we may make our calling and election pure, 2 Pet. 1. 10. For by this means is the sealed Fountain broken open. Or upon diligence, in case you finde no fruits of Elective love: pray read, hear, [Page 187] meditate▪ wait, work out your salvation, &c. 3. The Doctrine of Election is of great use in the spiritual life, with­out it we cannot understand the freeness of Gods love, which is the great means to quicken us to praise God, and to beget love to God again: for as fire kindleth fire, so doth love beget love; 'tis Gods glory to be served out of love, and free consent: the devil ruleth his slaves by a servile awe: well then, if love set love a worke, and the best sight of Gods love be in Gods Decree; let them say if they dare, that the Doctrine of Gods Decree, is an unprofitable Doctrine: again, nothing taketh off carnal confidence, and glorying in our selves more then Gods choise, according to his own pleasure; nothing▪ is a greater support in afflictions, especi­ally in distresses of conscience. In short, nothing is such a firm bond of love between beleevers, then the consideration that they are all predestinated from all eternity, to the ever­lasting enjoyment of the same inheritance, those obligati­ons which last onely for this world, cannot be so firme a tye.

3. The next Objection is, How can God call upon them to beleeve; whom he hath passed by in the Counsels of his Will, and intendeth never to give them grace, without which they cannot beleeve? I Answer, God may require men to beleeve, though he never intended to give them faith; for there is a great deal of difference between his Decree and his Law: his Law sheweth what must be, his Decree what shall be: God never said all shall beleeve, but he hath said the con­trary, 2 Thes. 3. 2. but all must beleeve, that he hath said again and again, the Gospel doth not signifie, this or that man shall be saved; but Whosoever beleeveth shall be saved, as truly as it can be said to John or Thomas, or any elect per­son, If you do not beleeve, you shall be damned; so surely may it be said to a Reprobate, to Judas or any other, If you be­leeve you shall be saved: if the Reprobate have a like favour, with the Elect in the general offer of grace they are left without excuse, the tender being so great and so far the same unto both, though the Elects receiving be the effect of specia grace; yet the Reprobates rejecting is without ex­cause, [Page 188] he voluntarily turnig back upon his own mercies.

So much briefly for the vindication of this Doctrine.

4. Let me now apply it. 1. Let the Elect so much the more admire Gods love to them, because that some are passed by, your mercies are not every ones mercies; Gods ayme herein was, to commend his mercy to the Vessels of mer­cy, Rom. 9. 23. If he had passed us by, we could not have blamed his love; if he had punished us eternally, we could not have blamed his justice; consider God hath as much interest in them as in you. All souls are mine saith the Lord, Ezek. 18. 4. he was their Creator as well as yours, and we are all in our blood involved in the same condemnation; he saw as much of original sin in you as in them, we lay in the same polluted Mass: Oh that free grace should make such a difference! He had as much reason to chuse Judas and Simon Magus as you; was not Esau Jacobs Brother? Mal. 1. 2. in all points alike, but only in Gods choise, when men chuse 'tis for worth, who would chuse crooked timber to make Vessels of honour? yet thus doth the Lord single out the worst and most depraved natures, to form them into a peo­ple for himself; how sensibly many times did God make a distinction between you and others in the same Ordinance: One is taken and another left, and one is taken to grace, and another left to perish in his own ways, others it may be were hardened by the same Sermon by which you were con­verted! Oh how ravishing is the sight of Gods love in election, and the distinct courses of his providence!

2. To press us to diligence: To make our Election sure, that we may be out of the fear of being in the number of Reprobates; the great question that concerneth the com­fort of thy soul is, Whether thou be ordained to eternal Life, or no? Now, if thou beest negligent and careless, and re­fuseth to use the means of salvation, the case is decided, though little to thy comfort; thou judgest thy self to be un­worthy of eternal life, Acts 13. 48. A lazy, carnal, careless man doth but provide matter of despair for himself: there are some steps to the accomplishment of the Decree of Re­probation: As sottish obstinacy against the counsels of the word, [Page 189] a being given up to the spirit of error, a constant neglect of means an hardening of our selves in the abuse of grace, &c. all these are black marks; a man may recover, but your soul is nigh to death, therefore beware, lest thou be found one of them who by sin are ordained to come to judgement: Elyes Sons hearkened not to the Counsel of their Father, because the Lord had a mind to slay them.

3. We are now come to that part of the description [ un­godly men]: [...] The word signifyeth without worship, and is sometimes applyed to Heathens and men that live without the knowledge and worship of the true God; at other times to wicked men that acknowledge the true God, but walke unsuitably to their knowledge and profession: that we may find out who are these men, let us see what is ungodliness, a sin much spoken of but little known: the word (as I said) signifyeth without worship. Worship is the chiefest and most solemn respect of the creature to God, and therefore 'tis put for the whole subjection and obedience that we owe to him, and when any part of that service, respect or ho­nour is denyed, or withheld, we are guilty of ungodly­ness.

That Pagans and men out of the Church, are signifyed by the term ungodly, appeareth by 1 Pet. 4. 18. If judge­ment begin at the House of God, where shall the wicked and ungodly appear? where the ungodly are plainly opposed to the House of God. Again, the unjustifyed estate is expressed by ungodlyness, as the Apostle when he speaketh of the justi­fying of Abraham and David, he gave the Lord his Title, Rom, 4. 5. God that justifyeth the ungodly; and so Christ is said, to dye for the ungodly, Rom. 5. 9. The reason of which expression is, because the people of the Jews were divided into▪ three ranks or sorts, there were [...] the un­godly [...] the just, and [...] the good, or to keep their own terms, there were Reshagnim, the wicked or violent, and Tsidikim, the just, and Chasidim the good, or the bountiful; now (saith the Apostle) scarcely for a righ­teous man would one dye; that is, for a man of a rigid inno­cency, but for the good man, that is, the bountiful, the [Page 190] useful, a man would even dare to dye; but Christ dyed for us when we were Reshagnim, sinners, enemies, &c. Again, more especially, ungodliness implyeth the transgression of the first Table, as Rom. 1. 18. where all sin is distinguished into [...], ungodliness, and [...], unrighteous­ness, ungodliness in respect of duty to God, and unrighteous­ness in respect of the duty to men; and also where sin is distin­guished into ungodliness and wordly lusts, Tit. 2. 12. So that it chiefly signifyeth that part of sin whereby we rob God of his honour, respect and service, established by the first Table, and it may be described to be a not giving God his right or due honour.

To clear it further, let me tell you, that there are four Notions, which are the ground of all Religion. 1. That God is, and is One. 2. That God is none of those things that are seen, but something more excellent. 3. That God hath a care of humane affairs, and judgeth with equity. 4. That the same God is maker of all things, without himself. And to these four Notions or principles, are suited the four preceps of the first Table: in the first, we have Gods unity: in the se­cond, Gods Invisible Nature, and therefore Images are forebidden upon that ground, Deut. 4. 12. In the third, the knowledge of humane affairs, even of mens thoughts, and that's the foundation of an oath; for the third Commandment doth principally forbid perjury, and in an Oath, God is invoked as a witness chiefly of the heart, in which his Omnisciency is acknowledged, and appealed to as a Judge and Avenger, in which his Justice and Power is acknowledged; the next principle that God is Creator and Governour of all things, is established by the forth Com­mandment; for the Sabath at first was instituted for that purpose, to keep up the memorial of the Creation in the world. Now out of these specula [...]ive notions practicals flow of their own accord, &c. that God is alone to be worship­ed, obeyed, honoured, trusted and as far as we set up other confidences, or are ignorant of his excellency, or deny God his worship and service, or serve him after an unworthy manner, superstitiously, carelesly, hypocritically, or have gross opinions [Page 191] of his Essence, or exclude the dominion of his Providence, or cease to invocate his name so far we are guilty of ungodly­ness.

More Distinctly and closely, yet let me note, that God is to be acknowledged, as 1. The first cause. 2. The chief­est good. 3. As the supream Truth, and Authority. 4. As the last end; God is to be honoured as the first cause that giveth being to all things, and hath his being from none, and so if we do not trust in him, or can trust any creature, rather then God: our Estates rather then God, or do not observe him in his Providence: the effects of his Mercy, Justice and Power, or do not acknowledge his Dominion in all events, and sanctifie the things which we use, by asking his leave and blessing in prayer: we are guilty of ungodlyness. Again, God is to be acknowledged as the chiefest good, and therefore if we do not know him, often think of him, delight in communion with him, fear to offend him, care to please him, this neglect and contempt of God is ungodgodly­ness. Again, God is to be acknowledged as the Supream truth and Authority▪ and therefore if we are not moved with his promises, threats, Counsels, as the Gentiles were moved with the Oracles of their Gods; as Gods people of old, (when that dispensation was in use) with a voyce from Hea­ven, and do not submit to him, reverence him in Worship subject our hearts and lives to his Lawes, 'tis ungodliness: once more, God is the last end, and therefore if in all acts Spiritual, Moral, Natural, even those of the lightest con­sequence, we do not ayme at Gods glory. Still 'tis un­godliness.

In this Method, I shall endeavour to open this argument. And 1. Let us consider God as the first cause, and under that consideration, 1. Ignorance is a branch of ungodliness, I name it first, because 'tis the Heu primae sc [...]lerum causa morta­lebus aegris naturam ne­scire dei. cause of all disorder in wor­ship or conversation; the Apostle saith, 3. Epist. John 11. He that doth evil, hath not seen God, right thoughts of God are the fuel which maintaineth the fire of Religion, which otherwise would soon decay and be extinguished: now generally peo­ple are ignorant of God, they know him as men born [Page 192] blind do fire, they can tell there is such a thing as fire, be­cause it warmeth them, but what it is they cannot tell: So▪ the whole world, and conscience proclaimeth there is a God: the blindest man may see that, but they know little or no­thing of his Essence, as he hath revealed himself in his word: The Athenians had an Altar, and the Inscription was to the unknown God, and so do most Christians go on in a track of customary worship, and so worship an Idol rather then God: so Christ telleth the Samaritans, John 4. 22. Ye worship ye know not what: 'Tis usual with men in a dark and blind su­perstition, to conform to the worship of their place, not considering why, or whom it is they worship: gross igno­rance is a signe of no grace; for God hath no childe so lit­tle but he knoweth his Father, Jer. 31. 34. They shall all know me, from the last to the greatest, some have better education then others, greater helps and advantages of parts, and In­struction; but they all have a necessary knowledge of God: Again, gross ignorance is a pledge of future judgement, 2 Thes. 1. 7. God will come in flaming fire, to render ven­geance on them that know not God, and obey not the Gospel: many poor ignorant creatures are harmless, they do no wrong; Oh but they know not God, and that's wrong enough, Ps. 27. 11. God will avenge it; to be ignorant of God that made them, is a matter of sadder consequence then you are aware: by those that know not God, in this place is meant, Pagans for 'tis contradistinct to those that obey no [...] the Go­spel: but if there be vengeance for Pagans who have no other Apostles sent to them, but those natural Apostles of Sun, Moon, and Stars, and have no other Books wherein to study God: but Showrs of raine, and fruitful seasons, if there be vengeance for them because they did not see and own a first cause? what is there for those that shut their eyes against the light of the Gospel, surely to be ignorant now, is a greater sin, then we think of. 2. When we do not depend upon him, 'tis ungodlyness: trust and dependance is the ground of all commerce between us and God; and the greatest homage and respect, which we yield to the Crea­tor and first cause: now when men trust any creature rather [Page 193] then God, their estates rather then God, they rob him of his peculiar Honour: That there is such a sin, appeareth by that Job 31. 34. If I had made gold my hope, or said to the fine gold thou art my confidence: If I rejoyced because my wealth is great, and my hand had gotten much, &c. Job to vindicate himself from Hypocricie, reckoneth up the usual sins of Hy­pocrites, amongst the rest this is one, to make gold our con­fidence: men are apt to think it the staff of their lives, and the stay of their posterity, and so their trust being intercept­ed, their hearts are diverted from God: 'tis an usual sin though little thought of: the great danger of riches is by trusting in them, Mark 10. 23, 24. When men are intrenched within an estate, they think they are safe, secured against what ever shall happen, and so God is layd aside; let a man be intrenched within a promise, and yet he is full of fears and doubts; but wealth breedeth security, therefore coveteousness is called Idolatry, Eph. 5. 3. and the covetous man an Idolater, Col. 3. 5. not so much because of his love of money as his trust in money; Phil. 3. 19. the glutton loveth his belly, and the gratifications of the Appetite, yet he doth not trust in his belly cheer, he thinketh not to be protected by it, and therefore though he rob God of his love, yet he doth not as the covetous, rob God of his trust; we are all apt to make such an Idol of the creature: poor men if they had wealth, this were enough to make them happy, and there­fore they trust in those which have it, which is Idolatry up­on Idolatry: whence 'tis said, Psal. 62. 9. Men of low de­gree are vanity, and men of high degree a lye; to appeare­ance men of low degree are nothing; but men of high degree are wont to be trusted in, and therefore a lye, because by a righteous judgement of God they disappoint our trust: But chiefly, is this secret Idolatry incident to the rich; though they do not pray to their wealth, or offer sacrifice, but use it as familiarly as any other thing, yet if it intercept their trust, they are guilty of Idolatry; many that smile at the vanity Gentiles that worshipped stocks and stones and Idols of gold and silver, do worse themselves, though more spiritually, whilest they build their happiness and security upon their [Page 194] estates, it may be they do not say to their riches ye shall de­liver me, or to their gold thou art my confidence: they do not use such gross language; for covetous men may speak as basely of wealth, as another man, they may say I know 'tis but refined earth, &c. but their hearts make it their on­ly refuge and stay, and their inward thoughts is, that they and their children cannot be happy without it, which is a great sin, a setting up another God; for by this means is their heart withdrawn from the true God to the world, and kept from good works, least they part with that which is the staff and stay of their lives.

3. When we do not observe his Providence; the blinde world sets up an Idol called chance, and doth not acknow­ledge God at the other end of causes, as swaying all things by his Wisdome and Power. 1. In afflictions, they think they come by chance and ill luck 1 Sam. 6. 9. and Isa. 26. 11, As if instruments and second causes did all, and the Lord were an Idle spectatour and looker on▪ and had no hand in all that befalleth us: Job better, The Lord giveth, the Lord taketh, he doth not look onely to the Chald [...]an, the Sab [...] ­an, the Thief, but the Lord: in all afflictions we should look beyond the creature, and not complain of ill fortune, and chance, or stars or constellations or any thing on this sid [...] God. 2. In mercies, 'tis ungodliness when we do not see God in all our mercies: wicked men receive blessings, and never look up, they live upon God every moment; they have life and breath and motion and hourly maintenance from him, and yet God is not in all their thoughts: as swine ra­vine upon the Acorns, and never look up to the Oak from whence they fall; so they look no higher then the next hand; but Gods children may be compared to Chickns that sip and look upwards: The Lord complaineth of Israel, Hos. 2. 8. She did not know that I gave her corn and wine and oyl [...], and silver and gold; there cannot be a greater signe of an un­godly spirit then this unthankful profaneness; this is that which God expecteth from reasonable creatures, by way of homage, that we should own him as Author of al the good, which we enjoy, other creatures live upon God, but they are not [Page 195] capable of knowing the first cause as we are: Idolatry and Atheism had never crept into the world, if men had consi­dered who it was that gave them fruitfull seasons and showres of rain, and filled their hearts with food and gladnesse, Acts 14 16, 17. And surely nothing feedeth piety, and maintain­eth a constant awe of God, so much as thinking of God e­very time we eat and drink, and enjoy any new mercy from him: but, alasse, usually we forget God, when he re­membreth us most, he is never so much dishonoured as in eating and drinking, and in the plentifull enjoyment of out­ward comforts.

4. Another part of ungodlinesse is, when we doe not acknow­ledge his dominion over all events, sanctifying the things we use and undertake, by asking his leave and blessing. 'Tis robbery to use goods without the owners leave, so to use any crea­ture, food, or physick without 1 Tim. 4. 3, 4, 5. sanctifying it by the Word and Prayer, that is, knowing our liberty and right from the Word of promise, and asking God, leave and blessing in prayer, or to go about any businesse or journey, or fixing our abode without inquiring at the Oracle, all this is ungodlinesse: 'Tis our duty still to consult with God, Ye ought to say if the Lord will, &c. Jam. 4. 15. 'Tis a peece of religious manners, we forget to bid our selves Good speed when we do not acknowledge the dominion of God in all these cases, Prov. 3. 5. In all thy wayes acknowledge him, and he shall direct thy paths. Gods children dare not resolve upon any course til they have first consulted with God.

Secondly, God will be acknowledged as the chiefest good, and so we are guilty of ungodlinesse:

1. If we doe not often think of him; if we did not want hearts we cannot want objects to put us in mind of God, [...], he is not far from every one of us, Acts 17. 27. But though God be not far from us, yet we are far from God; he that is every where is seldom found in our hearts: We are not so near to our selves as God is near to us; who can keep his breath in his body for a minute if God were not there? He is within us, and round about us in the effects of his power and goodnesse, but we are at too great a distance [Page 196] from him in our mind and affections: How many trifles oc­cupy our minds? but the Lord can seldome find any room there, God is not in all their thoughts, Psal. 10. 3. Yea when thoughts of God rush into our minds, they are like unwel­come ghuests, we wish to be rid of them: wicked men ab­horre their own thoughts of God, because the more they think of God, the more they tremble, as the divels doe; therefore the Apostle saith, They like not to retain God in their knowledge, Rom. 1. This is far from the temper of Gods children, David saith Psal. 104. 34. My meditation of him shall be sweet. 'Tis the spiritual feast and entertainment of a gracious soul to think of God: none deserveth our thoughts more than he, and we cannot put them to better use: He thought of us before the world was, and stil great is the multitude of his thoughts to us ward; therefore 'tis vile ingratitude not to think of him again: when we hate a per­son we cannot endure to look upon him, and the hatred of the mind is shewed by the aversation, and turning away of the thoughts.

2. If we doe not delight in communion with him, we doe not honour him as the chiefest good. Friends love to be often in one anothers company, and certainly 'tis good to draw nigh to God; to preserve an acquaintance between him and us: he hath appointed his Ordinances, the Word and Prayer, which are as it were a Dialogue and interchangeable discourse be­tween God and the Creature; in the Word he speaketh to us, and in Prayer we speak unto him; he conveigheth his mind in the Word, and we ask his grace in Prayer; in Prayer we make the request, and in the Word we have Gods Answer. Well then, when men neglect publick or private Prayer, or opportunities of hearing, they are guilty of ungodlyness, so far they break off communion with God, especially if they neg­lect Prayer, which is a duty to be done at all times; a sweet diversion which the soul enjoyeth with God in private, a duty which answereth to the daily sacrifice; therefore the neglect of Prayer is made to be a branch of Atheism, Psal. 14. 3, 4▪ verses. When men are loth to come into Gods presence out of a love to ease and carnal pleasures, and care [Page 197] not if God and they grow strange, or seldom hear from one another, 'tis a great evill: our comfort and peace dependeth much upon frequent accesse to God: so when family wor­ship, when that's neglected, God is not honoured as the chiefest go [...]d, the heathens are described to be the families that call not on Gods Name, Jer. 10. 25. In many places from one end of the week to the other, there is no Prayer and Worship in the Family, and so the house which should be a Church is made a Stye: not a swine about their houses but is attended morning and evening, and yet they can finde no time for the solemn invocation of the Name of God, what are they better than Heathens?

3. If we doe not fear to offend him. God will be served with every affection; Love is of use in the spiritual life, and so is fear, 2 Cor. 7. 1. Perfecting holinesse in the fear of God. Love sweetneth duties, and Fear maketh us watchful against sin: Gal. 5. 6. Love is the doing Grace, and Fear is Jer. 32. 40. the conserving Grace. We have cause to walk in Gods wayes, because we are alwaies under his eye. Love is necessary, that we may keep God alwaies in our hearts; and Fear, that we may keep him alwaies in our eye: both of them are of great use, but Fear we now speak of, which is the true internal root of all obedience and worship, Eccl. 12. 13. when there is such a setled disposition of heart, as that we dare not grieve him, nor affront him to his face (as Ahasuerus said, Will he force the Queen before my face?) God is much honoured, but now when we are secure and careless, and forget God, and can sin freely in thought, and fouly in act without remorse, 'tis ungodlinesse. Fear is a Grace of continual use: we cannot be alwaies praising God, worshiping God, and employed in acts of special communion with him, yet we must be al­waies fearing God; be thou in the fear of God all the day long, Prov. 23. 17. and elswhere, Blessed is he that feareth al­waies, Prov. 28. 14. A man hath done with his devotion in the morning, but he hath done with God; we should think of him, and remember that his eye is upon us all the day long: we must rise in the fear of God, walk in the fear of God, trade, Jude 12. eat, drink in the fear of God. Some Graces are as the Lungs [Page 198] never out of use and exercise. More especially must fear be active when temptations and corruptions arise, we must argue as Joseph, Gen. 39. 9.

4. If we doe not care to please him: An ungodly man think­eth of nothing lesse than pleasing God, he neither careth to know his waies, nor to walk in them, they are willingly ig­norant, 2 Pet. 3. 5. They doe not search that they may not practice, and so erre not in mind, but heart: We desire not the knowledge of thy wayes, Job 21. 14. They have not a Nolentes audire quod Auditum damnare non possunt &c. Tertul. in Apol. minde to know that which they have not a mind to doe, as those that would sleep shut the Curtains to keep out the light. A godly man is alwaies approving what is the will of God, Rom. 12. 2. Ephes. 5. 10. 17. he practiseth what he knoweth, and is still searching that he may know more, as willing alwaies to be more usefull for God: What have I to doe more?

Thirdly: God will be acknowledged as the supream Truth and Authority; and then if we are not moved with Promises, Threats, Counsels, as with the words of the great God, if we doe not yeeld him reverence in his worship, and subject our hearts and lives to his Laws, 'tis ungodlinesse.

1. We must receive the counsels of his Word with all regard and reverence; for that is to receive it as the Word of God, 2 Thes. 2. 10. Heathens received the Oracles of their Gods, and were much moved; we can drowsily hear of the great things of salvation of heaven and the death of Christ, and the Covenant of Grace, &c. and are not moved, no more moved than with a Fable or Dream. If a man should make another an offer of a thousand pound for a trifle, and he should accept it, you would not say, 'twas because he prized the trifle more, that's improbable; but because he did not be­leeve the offer: So when God offereth heaven upon such terms as he doth, we do not honour him as the eternal truth, but count him a lyar, 1 Joh. 5. 10. or else we would not neg­lect the offer.

2. We must yeeld him reverence in his worship: God is said Psal. 68. to be terrible in the holy places: he is not only terrible in the high places of the field, where he executeth his [Page 199] dreadfull judgements, nor in the depths of the Sea, where the wonders of the Lord are seen, but terrible in the holy places, where his Ordinances are dispensed, because there his holy­nesse, which is the astonishing Attribute, is most seen and re­membred. We doe not come to him as the supream Ma­jesty, when we doe not come with awful apprehensions, God is dreadfull there where he is most comfortable, Deu [...]. 28. 58. That thou mayst fear this glorious and fearful Name, the Lord thy God: To have God for our God is the ground of all our comfort and hope, and yet 'tis a glorious and fear ful Name: In Mal. 1. 14. the Lord urgeth two arguments why we should worship him with reverence; one is, I am a great King, saith the Lord of Hosts; the other is, My name is dreadful among the heathen, implying in the first, that care­less and rude addresses to him are a kind of a lessening his Ma­jesty, they doe not come to him as a great King, and doe as much as in them lyeth, go about to perswade the world that he is not the God that he is taken to be, so great, so terrible, and glorious. The next argument is taken from his respect among the heathens that know him by common providence, they that have but a glimpse of his glory, that know least of his glory, yet know enough to fear him, and reverence him: Therefore take heed of serving him in a loose and perfun­ctory manner, you dishonour God exceedingly else, even then when you come to give honour to him.

3. There must be a willing subjection of our hearts and lives to his Laws: It must be a subjection of the heart; Gods Au­thority is never more undermined than by a meer form of Godlinesse, 2 Tim. 3. 5. 'Tis the greatest ungodlinesse that can be, for you rob the Lord of his Dominion over the conscience; Hypocrisie is a practical Blasphemy, I know the blasphemy of them, &c. Rev. 2. 9. The life also must be sub­ject to God, by a conformity to his Laws: Men hate God as a Law-giver, they love him as a giver of Blessings: 'Tis the disposition of all, that they would live at large, and have no God to call them to an account, though to strike at the Being of God, and Doctrines of liberty are welcome to a carnal heart; 'tis pleasing to think if there were no God, [Page 200] to hear that there is no Law, no suggestions are more catch­ing: The life must be conformed to Gods Laws, for he will be honoured in our conversations, as well as have his throne set up in the consciences: 'Tis the glory of a Commander to be obeyed; I say to one goe and he g [...]eth, and to another come and he cometh: God looketh for glory from you in this kinde, he will have all the world know that his servants are at his beck, that he hath called you to his foot, Isa. 41. 2. the righteous from the lust, he called him to his foot; that is, to go to and fro at his command, if he say goe they go, if he saith come they come, these are the people framed for his praise: he can bid them doe nothing but they are ready to doe it with the losse of all.

4. God will be honoured as the utmost end; and so if in all acts, natural, moral, spiritual, if we doe not aym at his glory, we are guilty of ungodliness: In acts natural, and matters of the least consequence we must have a supernatu­ral aim, 1 Cor. 10. 31. Whether ye eat or drink▪ or whatsoever you doe, doe all to he glory of God. If I take a meale, I must have an aym at Gods glory in it; in civil acts, and Virtutes & vitia non offi­ciis distin­guuntur finibus. duties of mutual commerce, all must be done as in and to the Lord, Eph. 5. 22. Eph. 6. 1. 5. 6. 7. We are to walk in our relations so as God may have honour. In Spiritual acts of Prayer, Praise, and Worship, yea the whole ordination of the spiritual life must be unto God; I live unto God, Gal. 2. 20. All the motions and tendencies of the soul look that way: This is the difference between Holynesse and Godlinesse, Holy­nesse more properly implyeth a conformity to the Law, and Godlynesse an aym of the soul to exalt God, and so they are propounded as distinct, 2 Pet. 3. 11. What manner of persons ought we to be in all holinesse and godlinesse of conversation? Well then look to your aimes, and in eating and drinking you set up Moloch, 'tis a Meat-offering, and Drink-offering to appetite, if you doe not aim at Gods glory: So in Tra­fique, if you meerly regard Wealth, you are a consecrated Priest to Mammon: In these ordinary actions of Eating, Drinking, Trading, you may be guilty of Idolatry before you are aware, and may set up Phil. 3. 19 the belly, or Mat. 6. 24 Mammon in [Page 101] Gods stead, nay in your very desires of Grace your ultimate aim must not be self; We are accepted in the beloved to the praise of his glorious grace, Eph. 1. 6. And in actions most sacred 'tis dangerous to look a squint, 'tis to put dung in Gods own cup, when we make Worship a stale to our own ends. In short, the Lord hath given many things to the creature, that onely which he hath reserved to himself is his glory, therefore he taketh it ill to be robbed of that.

Thus I have shewed you the several kinds of ungodliness, some are more refined, some more gross, but all naught. The worst sort is, when we do contemptuously slight his pro­vidence, and disobey his Laws, hardening our selves yet more and more, as Ahaz did, though the Lord had exercised him with sharp afflictions, and living in open irreligion, and de­spight of God, casting off yoke after yoke, till at length we have out grown the heart of a man, fearing neither God nor men.

Well then, if we would not be counted ungodly, let us Ʋse take heed of all these sins.

1. How else will ye look God in the face at the day of Judgement; The ungodly shall not stand in judgement, Psal. 1. 5. That is, so as to be able to plead their cause, and lift up the head, though they shall rise again and receive their sentence; therefore ill rendred by the vulgar, non resur­gunt, yet they shall have no boldnesse, but hang their guilty heads for shame in that day; the day of Judge­ment is appointed on purpose to take vengeance of ungodly persons, see Jude 15. 'Tis the day wherein God that is now withdrawn within the Curtain of Heavens, commeth forth to manifest himself to the terrour of all ungodly ones.

2. There are great judgements inflicted upon them in this world, the Flood swept away the world of the ungodly, 2 Pet. 2. 7. and 1 Pet. 4. 18. Where shall the sinner and the ungodly ap­pear? The Lords jealousie for his honour is very great, and therefore none shall smart so soarly as the ungodly person: 'Tis said Isa. 57. 17. He putteth on jealousie as a cloak; the cloak is mans upper garment, which is most visible; there is nothing so visible in Gods Providence as his jealonsie for [Page 202] his honour; there is no sin robs God of his honour, so much as ungodliness; so, 'tis said Exod. 34. 14. That jealousie is his name: the name of a thing is the note of distinction, by which it is known and differenced from all other things ei­ther of the same or another kinde; so Gods jealousie against those that rob him of his Honour, differenceth him from all the Gods of the world; the Gods of the Heathens were good-fellow-Gods, and could endure Rivals and Copartners; but this the Lord doth severely punish, none have faln un­der the weight of his vengeance so much as they that deny their respects to him, and go on whor [...]ing after another God.

3. 'Tis the great ayme of the Gospel to prevent ungod­liness, by discovering more of God then was known before, and by finding out a way how the Notions of God might be kept inviolable, and how we might come to the enjoyment of God; and yet God suffer no loss of Honour: therefore the Gospel is called the Mysterie of godliness, 1 Tim. 3. 16. and a Doctrine according to godliness, 1 Tim. 6. 3. men might be ungodly at a cheaper rate then now they can in these days of the Gospel: now we have more means to know God, and more obligations to respect God: more clear and certain no­tions of his excellency and glory.

4. Ʋngodliness is the root of all irregular courses: Abra­ham was afraid of himself in Gerar: Why? The fear of God is not in this place, Gen. 20. 11. Godliness is the great bul­work of Laws and all honest discipline; subjects are not afraid of Princes, nor Princes of subjects, where the fear of God prevaileth: there can be no true honesty without piety: the first part of the Law, provideth for respects to God, as being the proper foundation of the second, which containeth re­spects to our neighbour: often it cometh to pass by Gods just judgement, that spiritual wickedness is punished with civil: See Hos. 4. 12. 13. and where men are not tender of Gods Inte­rests, they do also incroach upon civil rights and freedomes. Means and directions are these. 1. Purge the heart from principles of ungodliness: there are many gross Maximes ingrafted in mans heart; as that 'tis folly to be precise, that it [Page 203] was better when there was l [...]ss knowledge; that 'tis in vain to serve God, that thoughts are free; if we carry it fair before men, we need trouble our selves no further: when men do their best, petty sins are not to be stood upon: that Religion is but a notion and fancy: the Gospel a g [...]lden dream, &c. That such principles are within us, appeareth by the sottishness of our practices and course of living; for actions are the best Image of our thoughts, and these are purged away by waiting upon the word, which discovereth them, Heb. 4. 12. and layeth in good principles, Psal. 119. 9. by which means they are destroyed. 2. Suppress all ungodly thoughts assoon as they do arise, as, that there is n [...] God, Psal. 14. 1. Shame may lay a restraint upon the tongue, but the heart is ever casting up such a thought as this is: So that God is not so harsh, but we may take a little liberty in sinning: see Psal. 50. 21. or that he taketh no notice of what we speak or do; he cannot see through the dark clouds, Job 22. 12, 13. When any such thoughts rush into your minde, check them, and actually rebuke them, least they settle into a rooted Atheism. 3. Mortisie vile affections: the judgement is tainted by the contagion of lusts, as a foul stomack sendeth up fumes and gross vapours into the head; and so the principles of godliness do quickly suffer an Eclipse; The pure in heart see most of God, Mat. 5. 8. In fenny Countries the Ayre is seldom cleer; so in hearts that lye under the power of br [...]itish lusts, there are seldom clear and distinct thoughts of God. 4. Keep close to Gods institutions; these keep up his presence and memorial in the world, and so are the best preservative of godliness; false worships are full of ceremonies, which darken the Nature of God Images beget a gross opinion of God: no wonder if people grow blockish, that worship God in a senseless stock or store. V [...]rro in Austin observed, that those that first in­vented Images, did but increase errour, and take away all fear of Religion. God knoweth what is best for himself, and how by his own Institutions to keep up the repute of his Na­ture and Essence: when man presumeth to be wiser then God, and leaveth the certainty of Gods Institutions, for ad­ditions and innovations of our own, that please us better, be­cause [Page 204] they have [...], a shew of wisdom, Col. 2. 22▪ 23. all Religion goeth to wrack. 5. Let us often exercise our selves unto godliness, 1 Tim. 4. 7. delight to give to God the Honour due to him; Love, Delight, Fear, to worship him often, to do all things as ayming at his glory.

The next clause in the description of these seducers is, That [ Turning the grace of our God into wantonness:] Where you may take notice. 1. Of their Filthyness and bruitish course of life, implyed in the word [ wantonness,] in the Original, [...], a word proper to luxury, and the impurities of lust, it is derived from Alpha, an augmentative Particle: and Selga, the name of a Town in Pisidia (saith Suidus) whose inhabitants were infamous for Sodomi, and weakening Na­ture by such prodigious filthiness as is not fit to be named among Saints: and the persons here noted the school of Si­mon. The Nicholaitans, the Gnostickes, and other impure Hereticks of that age were for promiscuous commixtures, and the free use of their fellow creatures (as some carnal wretches in our age have learned to speak) without any respect to con­jugal relation, and those restraints which God and nature, and all civil Nations have layd upon the lusts of man, as if men should use no more distinction and confinement then the bests, yea gave up themselves to all manner of unnatural lust, as in the process of this Epistle, we shall more fully discover. 2. The occasion and incouragement of this wantonness, which doubleth the iniquity of it▪ and is [ the grace of God,] by which is meant the Gospel when he called the grace of God, as Tit. 2. 11, the grace of God hath appeared unto us, teaching us, &c. and in the Gospel chiefly, they abused the Doctrine of Christian liberty, and free justification by Christ, this is primarily intended: you may by analogie, inlarge the expression to commit all those other Doctrines which libertines are apt to abuse; yea those gracious provi­dences▪ which wicked men do convert into fuel and nourish­ment for their sins. 3. The manner how so excellent a thing as the grace of God, was made pliable to so vile a purpose, for a man would wounder that things at so great and infinite a distance as the grace of God and filthy lusts, should ever be [Page 205] brought to cast an aspect upon one another; that is shewed in the word [ turning] in the Original [...] resting, transferring from its proper use. They offered violence to the Doctrine of grace, that it might be conscious to such a monstrous birth and production, as filthy lusts and carnal plea­sures. 4. You have an hint of the reason why the Apostle writeth against them with such a zealous indignation, in that word [ Our]▪ as if he said, that grace whose sweetness we have tasted, whose power we have felt; of that God, who hath been so kinde to us in Christ, whose glory we are bound to promote: shall we see our God, and that grace upon which all our hopes stand to be abused to such an unclean use?

From the words thus opened, I Observe. 1. That the Observat. [...] ▪ Gospel and grace of God in its self, is not pliable to carnal pur­poses, yeildeth no carnal conclusions. [They turn it] saith the Apostle, there is no such thing gotten out of the Gospel without wresting, and till the art of a deceiver hath past up­on it. I shall prove the point by three Arguments.

1. From the constitution of the Gospel, it yeildeth no leave Reason 1. to sin but liberty to serve God: this is the great designe of it, Christ came not to reconcile God and our sins together; but God and our persons, to reconcile our persons and destroy our sins: not to free us from the Law, but sin; to free us from the service of the Devil, 1 John 3. 8. not from the ser­vice of God: In short, he came not to make the Law less strict, or sin less odious, or us less holy; for perfection of the Law was never so cleerly known, as since the comming of Christ, See Mat. 5. and sin was never so odious, as since the abundance of grace, they under the law sinned at a cheaper rate then we can, because they did not sin against so much l [...]ve and kindeness, See Heb. 2. 2. 3. neither could Christ come to make us less holy or to dispense with our care of holi­ness; for then he should come to deface the Image of God, and make us more unlike God, which would not be a priviledge but a burden to the new creature; freedom from wrath and Hell is a priviledge; but freedom from duty and obedience is is no priviledge: in the Gospel there is pardon for failings, [Page 206] but not to encourage us in our failings, but our duties: We were never so much obliged to duty as since the Gospel, be­cause now we have more help and more advantages, stronger motives, and greater incouragements: If we look backward, we are bound in point of gratitude to serve the Lord, being redeemed hereunto by the blood of Jesus; if we look for­ward, we are encouraged by the hopes of eternal life: the Law could not perswade by such arguments as the Gospel doth; there is more of the Rule known, more of the Spi­rit poured out, to give us help to observe it; so that from this short abridgement of larger discourses, it appeareth, that the great design of the Gospel is to make us more like God, and to free us from the slavery of the Devil, that we may be better servants and subjects to God.

2. There are frequent and constant disswasives from this perverting our liberty in Christ to the service of any fleshly de­sign: The Spirit of God foresaw how corrupt nature in us would tempt us to abuse our priviledges to an evil purpose; yea many had already attempted it in the Apostles dayes, as the sect of the Nicholaitans, the school of Simon, and after them the Gnosticks and Basilikians, who under colour of E­vangelical liberty, gave up themselves to lawlesse and bruit­ish practices (as before was hinted) therefore by way of prevention, disswasives are very frequent every where, as Rom. 6. 1. What shall we say then? Shall we continue in sin that grace may abound? God forbid: As if he had said, you will not want such corrupt Teachers, nay your hearts will be marvellous apt to frame such kind of consequences and con­clusions; but reject them with indignation. So Gal. 5. 13. You are called to liberty, onely use not your liberty as an occasion to the flesh. Christ hath done his part, purchased glorious pri­viledges for you; onely take you heed that you doe not a­buse them, your base hearts are apt enough: so 1 Pet. 2. 16. As free, but not using your liberty as a cloak of malitiousness. Freedom by Christ will be an unfit cover and pretence for so vile a practice.

3. Because in the Gospel its self there are quite contrary in­ferences and conclusions from those which flesh and blood would [Page 207] draw from the Gospel: As to instance; in any thing wherein the Gospel hath been abused, to three ends hath it been a­bused, to Looseness, Laziness, Licentiousness. Now you shall see the Word carrieth things in a quite contrary way to what carnal men doe: to Looseness: men have been the more loose and careless, because Grace hath abounded in the discoveries of the Gospel; but the Apostle disdaineth, it as a most abhorrent and strange conclusion from Gospel-princi­ples, Rom. 6. 1. Shall we continue in sin that grace may a­bound? God forbid. [...], doe not cheerish such a vile and unworthy thought; the Gospel teacheth quite contrary, see Titus 2. 11, 12. not wantonness, but weanedness, to deny ungodliness and worldly lusts. So see Rom. 6. 16. and 2 Cor. 7. 1. a Bee gathereth honey thence from whence a Spider suck­eth poyson. Again, to Laziness: men are apt to lye down up­on the bed of ease, and say Christ must do all, and so exclude all use of means and the endeavour of the creature: This is a foul abuse; for the Scripture inferreth thence the care and work of the creature, because God doth all, Phil. 2. 12, 13. Work out your salvation with fear and trembling, for 'tis God worketh in you both to will and to doe. We must the more humbly wait upon God in the use of Ordinances, because all dependeth upon his assistance. Again, to Licentiousness: men have interpreted freedom by Christ in such a perverse sense, as to cast off obedience to civil powers, either to Masters in the Family, or to Magistrates in the Commonwealth; whereas the Word calleth for these duties upon this very ground, because we are made free by Christ, that is, more ready and apt to discharge the duty we owe to God and man: in this sence 'tis said, 1 Cor. 7. 22. That a servant is the Lords freeman; and 1 Pet. 2. 16. Obey Governours as free, but as servants of the Lord: Christianity giveth us a greater apt­nesse, layeth on us a greater engagement, the bond of con­science; so that there is, as Sadvian speaketh, in maximâ libertate minima licentia, a great deal of liberty by Christ, and yet the strongest engagement to service that may be.

Let us now apply the point.

It serveth to inform us in the first place, that carnal men [Page 208] are ill skilled in consequences, from the very Gospel would they draw a liberty to sinne, than which from such premises no conclusion can be more strange; 'tis well worth the ob­serving to note the different arguings in Scripture from the same principles, as see some instances, compare 1 Cor. 7. 29 with 1 Cor. 15. 22. the principle in both places, is, the time is short: Now the Apostle in the former place draweth from it conclusions of strictness, temperance, and mortification; Let us use the World as if we used it not, &c. But in the latter the dissolute Epicure argueth quite otherwise, Let us eat and drink for tomorrow we shall dye, a quite different conclusion from the same principle: So here, Grace aboundeth, let us be much in duty saith the spirititual man, let sin abound saith the carnal. Again, compare 2 Sam. 7. 2. with Hag. 1. 2. I dwel within a house of Cedar (saith David) but the Ark of God dwelleth within curtains. Surely I should have had 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 Prov. 26. 9. 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 Ʋse 2. 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 [Page 209] 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 [Page 210] as those where the Gospel had been preached; and Adamus contzenius in Mat. cap. 24. 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 Observat. 2. 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 Reasons. 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 [Page 211] 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 Hos. 11. 4. 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 Deut. 32. 15. wax wonton and kick with the heele, as an Asse-colt being suckled and full, kicks her dam in the fore-head.

4. Because we all naturally desire liberty, carnall liberty, to be left to our own sway and bent, and therefore we catch at any thing that tendeth that way, we would be as Gods, Lords of our own actions, and so are very apt to dream of an exemption from all kind of Law but our own lusts, the Seducers bait was a promise of liberty, 2 Pet. 2. 19. We would all be above check and controle, and have scope and roomth from our lusts, Psal. 12. 4. Our lips are our own, who is Lord over us? We would fain bring it to that, to be at our own dis­pose, to be answerable to none, that should call us to an account: The tumult of the Nation against Christ was a­bout bonds and yokes, Psal. 2. 3. The pale or the yoke is grie­vous to us, see Job 11. 12. Jer. 31. 18. Now being so resol­ved to be free, we are, willing to hear of liberty, and apt to abuse whatever sounds to that purpose.

But now let us see how many wayes the grace of God may be turned into wantonness; a right knowledge of the evil may be a means to prevent it.

There is a Grace dispensed in the way of Gods providence which may be called, the Grace of God, and is very lyable to; [Page 212] abuse; a word of that before I come to the main thing here intended. Thus we finde the patience of God often abused, when the Lord keepeth silence in heaven, and doth not pre­sently thunder down vengeance on the heads of sinners, we Psa. 36. 2. Zeph. 1. 12. wallow in ease and fleshly delights, and dream of a perpetual happiness, and think we shall doe as well as the precisest of them all; Eccles. 8. 11. Because vengeance is not executed speedily, therefore the heart is set in them to do evil: Thus doth mans venemous nature, suck poyson out of so sweet an At­tribute as Gods patience! And as Gods patience is abused, so is also his goodness and Bounty. When we are full and enjoy plenty, we grow wanton, and either despise our mercies, Mal. 1. 2. Wherein hast thou loved us? or, which is worse, despise God himself; turn back upon the Mercie-seat, grow very negligent, cold and careless in the Worship of God: nay many times the minde is efferated, and grown bruitish and insolent both towards God and man, Hos. 13. 6. According to their Pa­sture so were they filled, they were filled and their heart was exalted, they have forgotten me. Men have large Pastures, and strong lusts, and then God is forgotten, there is not that care of God, that sense of duty, that meeknesse of spirit, this is growing wanton with Gods; goodness. Once more, there is another Grace of Providence which is apt to be abused, and that is, the vouchsafement of Ordinances, or the meanes of Grace, in great plenty a Mercy prized when it first com­eth among a people, but within a little while they grow wanton, 1 Sam 3. 11. The Word of God was precious in those dayes, for there was no open vision: whilst Visions are scarce they are higly prized, but when they are open aud publick, men begin to grow giddy, cannot be contented with the sim­plicity of Gods Ordinances, but must be fed with unground­ed subtleties, and quintessential extracts, when spiritual ap­petite groweth wanton, it is an ill sign, when plain truths will not down, and all things must be carried in an airie, subtile, and notional way, God will have a scourge for such a wanton people.

But let us come closer to the matter in hand: This Text speaketh of Doctrinal discoveries of grace, of the abuse of [Page 213] the Gospel, and the principles thereof: now 'twere an hard task to give you an account of all the paralogisms and cor­rupt inferences, which men draw from the Gospel, there is no Doctrine, but one way or another, a carnal heart is apt to abuse it: the most usual abuses are these.

1. The Doctrine of Election is abused, men say they may live as they list: If God hath elected them, they shall be saved, and so allow themselves in their careless neglect of the means of salvation be not deceived: God that decreeth▪ the end, decreeth the means: God hath predestinated us to be conformed to the Image of his Son, Rom. 8. 29. in grace here as well as in glory hereafter.

2. The Doctrine of the Attribut's of Gods mercy and long suffering. Men will say they are sinners and so are others but God is merciful, and so poor ignorant drunkards, Adul­terers and swearers as they are, they dye with this princi­ple in their mouths, God is merciful, but be not deceived, neither Fornicators nor Adulterers, &c. shall enter into the Kingdome of God: 1 Cor. 6. 9. So Eph. 5. 6. Let no man deceive you with vain words for because of these things com­meth the wrath of God. Both these places shew there were divers which had such deceitful thoughts, as if living and dying drunkards, Adulterres, &c. they should go to Heaven: others abuse the long suffering of God to their delaying and putting off their repentance, as if after a long vitious life provided they could be devote at the last gasp, they should at length be saved, and of▪ a suddain from Swine be­come Saints: as many delayed their Baptism heretofore, because they would have longer time to sin in, and to walk after their own lusts, and when they were warned of their licentious course; their answer was, Tunc demum a peccatis de [...]stam cum baptizatus ero; When I am baptized I will live otherwise: Thou fool, besides the uncertainty of thy having time or grace to repent; this is a manifest abuse of Gods pa­tience, and will turn to thy greater ruine, Romans 2. 4. 5.

3. The Doctrine of Gospel grace is abused many wayes. Sometimes to exclude the fear and reverence of God, as if [Page 214] fear were an antiquated grace suiting onely with a legal dispensation: whereas the children of God think the more grace, the more fear, Psal. 130. 4. There is mercy with thee, therefore thou shouldst be feared, and Hos. 3. 5. They shall fear the Lord and his goodness: the goodness of God doth not make them presumptious; but is the greater matter of reverence and holy trembling: fear is so far from being abol­ished in the Gospel, that it continueth in Heaven, it being an essential and necessary respect from the Creature to the Creator. Again, 'tis abused to deny all humiliation and sor­row for sins; yea all confession of sins, as if to be humbled for sins were legal, whereas repentance and all the acts of it, is a meer Gospel duty, the Law knew no such thing, and the truest and most genuine sorrow ariseth from a sense of pardon, Zek. 12. 10. They shall look upon him whom they have pierced, and mourn, So Luk. 7. 47. that Christian Niobi loved much and wept much, and all because much was forgiven; John speaketh to beleevers to them that walked▪ in the light to con­fess their sins, 1 Joh 1▪ 9. we cannot have pardon in Gods way till this be done: if we confess, &c. tis 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 tis 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 [Page 215] commeth in with supplies of grace, according to our dili­gence in the use of means: See Mark. 4. 34. and as 'tis 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. 'Tis 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 'tis 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 [Page 216] not the spirit: implying, whosoever doth the one, will, cer­tainely do the other; so the Ʋse 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. 'twere easie to rake in this Puddle, but this tast may suffice. Ʋse 1.

The Use of all is to make us more cautious and wary, that we may not be guilty of this great sin.

'Tis the errour of the wicked, 2 Pet. 3. 16. 'tis 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: 'tis sad when our Ta­ble is made a snare; but 'tis worse when the very Gospel is made a snare; for the better things are, the worse is the a­buse and more dangerous; look as 'tis a mark of the Love of God to have all things work together for good to us, Rom. 8. 28. So 'tis 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. 'Tis a sin against Mercy, and those of all others are most dangerous, when you abuse Grace, you make Grace your enemy; and 'tis 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. 'Tis 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 [Page 217] make Plenty the fuel of our lusts, what is it but to Isa. 43. 24. 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? 'tis 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. 'Tis 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 Lord thou hast greatly deceived this people, because the false Prophets had done it in his name; false doctrines make God to be the deceiver, and these ill consequences drawn from the Gospel, are in effect charged upon the Spirit who is the author of it.

Well then, learn the truth as it is in Jesus. Ephes. 4. 21.

First, Make him your Teacher; flesh and blood will stumble in Gods plainest wayes, we cannot learn any Gospel truth of our selves, but we are apt to pervert it to an ill use.

2. Take the whole doctrine together; for it is the truth as it is in Jesus, otherwise 'tis the truth as 'tis in the mouth of a false Teacher, half truth, hath filled the world with loos­ness, when men divide between Christs comforts, and Christs graces, his Priesthood and his Regality, his Benefits and his Laws, these partial apprehensions spoyl all.

3. As to your maner of learning, let it be saving, and such as tends to practice; 'tis not enough to make Christ our Tea­cher, by using his Word, and looking for the direction of his Spirit, and to make the whole counsel of God our lesson, but also we must learn to a saving purpose, to put off the Old man, to put on the New, and not to store the brain with know­ledge [Page 218] so much as the heart with grace: for to this end is the Gospel given to us not for science so much as practies, to make us better rather than wiser and more knowing.

Another Use is Examination, to put us upon tryal, whether Ʋse 2. we doe not, yea, or no turn the Grace of God into wantonness: A man may be right in Doctrine, and yet the constitution of his spirit may be naught. Again, there may be a fond dotage on the name of Christ, and yet no real respect to him, therefore it behoves us to search how the Gospel works with us.

1. Are you not the better for the knowledge of it, if you are not the better, you are the worse; if you know Christ, and come short of the houre of his Grace, you know him in vain, you make Christ and the Gospel an uselesse thing, com­pare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain, and a knowing the grace of God in truth, we receive it in vain when we are nothing the better for it; and we receive it in truth when we feel the sweetness and power of it upon our hearts and consciences; those that know the grace in truth, are the more vigilent, more humble, more holy, they are more diligent for the grace of God hath a mighty constraint to urge us to duty, 2 Cor. 5. 14, 15. more humble, nothing so melting as Grace, Zech. 12. 10. Ʋnkind­ness after so much Grace as we have received in Christ is the great reason and cause of godly sorrow: More holy, nothing kindles such a rage and indignation against sin as Grace doth, Ezra 9. 14 Should we again after such a deliverance, &c. nothing perswadeth by such powerful arguments to the practice of holyness, as grace doth, See Tit. 2. 11. 12, 13, 14. Therefore what are you the better, if it worketh not thus 'tis sad.

2. Are you the worse sensibly for the knowledge of the Gospel.

First, Do you grow more careless and neglectful of duties, as if now there were not so much required of you? The Gospel never taught you that; but your own corrupt hearts; 'tis true, the more Christ is preached, the more Evangelical a man is in his duties; his heart is taken off more [Page 219] from resting in them, he doth not pitch his hopes upon the tale of number of his duties, and he doth not perform them out of bondage, but more clearly, knowingly, comfortablely, as upon Gospel grounds; but still he will be performing: as knowing that duties can never have too much of our care, and too little of our trust: in the Gospel we have more help, there­fore in all reason we should perform more work: well then to grow more lazy, and less frequent in the worship of God, and the use of the means of grace: the more we are ac­quainted with Gods grace in Christ, is to abuse grace, which was given us to make us more chearful, not more slack and negligent.

Secondly, Less circumspect and wary in your conversati­ons, loose walking is an ill sign: Christ himself taught us, To enter in at the streight gate, and to walk in the narrow way, Mat. 7. 14. When men seek more roomth and breadth for their lusts, they pervert the end of the Gospel, for the Gospel onely sheweth, That the greatest sin is pardonable, but the least is not allowable: the world is much for a shorter cut to Heaven; but when you have done all, you will finde that the good, old, long way is the neerest way home; still we must make streight steps to our feet: mortify lusts, bridle vile af­fections, and keep close to Rule. Sin is the same that ever it was, and the Law is the same, and God is as Holy and as much delights in holyness as ever he did; we therefore must be as strict as ever: 'tis but a carnal liberty to have leave to be wanton, to be free to sin: Nature is very apt to hear in that ear, See 2 Pet. 2. 18. 19. but grace counts it no pri­viledge.

Thirdly, If less humble, still you are guilty, a man com­mitteth sin and findeth no remorse, upon the pretence of Gods free grace in pardoning, this is still the wantonness which ariseth from the abuse of the Gospel; Gods children never loath themselves more then upon the remembrance of mercy, Ezek. 36. 31. never melted for sin more, then when the warm beams of Gods love thaw their hearts, that they should sin against a pardoning God, a gracious Father: a good Master, &c. every mercy is a new stab at heart, Christs [Page 220] look made Peter weep bitterly, nothing affects them so much as grace.

The third point is taken from that Particle [ Our] [...], Observat. 3. he mentioneth their interest in God to provoke them so much the more to zeal, against errours, that were so scandilous to his grace. Note, That sense of Interest in God begets the best zeal for the truths and glory of God. The point consists of two Branches.

1. That Interest in God will beget a zeal for God: it troubleth a good man to see any one wronged, much more to see his own relation wronged, most of all to see his God wronged: can a man profess love to God, and not espouse his quarrel? freinds have all things common, common love and common hatred, wrong the one, and the other is not well at ease; so it is in the spiritual friendship between us and God, Psal. 69. 9. The reproaches of them that reproached thee, are fallen upon me: injuries done to God and Religion, will as neerly affect us, as those done to our persons; certainly they that can be silent in the cause of God, have little affecti­on to him, and are so tender of wordly interests, do little value an interest in God: Wisdom is justified of her children, Mat. 11. 19. they are Bastards and not Children, that are afraid or ashamed to own their mothers defence, or can hug those in their bosoms that are enemies to God and his grace, Psal. 139. 21. Doe not I hate them O Lord that hate thee? am not I greved with them that rise up against thee? 'Tis an Ar­gument of his sincerity, that God and he had the same ene­mies, that he could finde no room in his heart for affection to them, that he had no affection to God, when we came into covenant with God: we made a League with him offensive and defensive, to count his friends ours, and his enemies ours, to hate what he hateth, and to love what he loveth; there­fore without breach of covenant we cannot be silent in Gods cause▪ and friends to the enemies and abusers of his grace.

2. The next Branch is, That their zeal who have an inte­est in God, is the best zeal: now 'tis the best partly because 'tis hotest, they that contest meerly for an opinion, are not so earnest as they that contend out of affection, as a stranger [Page 221] seeing a man oppressed, may chide him that did the wrong, but a meet relation, he will interpose and venture himself in the quarrel. So will one that loveth God, sacrifice all his interests for Gods sake: partly because 'tis purest; carnal men may ingage in Religious controversies, out of passion they may stikle for their own opinion; but this fire is taken from a Common heart, not from the Altar, it doth not arise from any love to God, from any inward relish, and taste of the sweetness of grace, but onely from humour and obstinacy, and wordly i [...]terest, we may as well be afraid of some mens zeal against errour, as of other proneness to it: Carnal persons keep a great coyle, and fill the world with clamour and rage, but their hearts do not flame with zeal upon a proper interest and do not carry on things in Gods way.

The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God; why errours about Christ are horrible to them, a very abomination to their thoughts; because there­upon are built all their hopes, and in such matters they have most experiences, therefore their hearts sparkle within them, others feel a cold indifferency, but they a mighty pressure up­on their spirits.

I now come to the last part of their discription. [ And de­nying the onely Lord God, and our Lord Jesus Christ] observe their sin [denying.] The Object [ the Lord Jesus Christ,] who is here described three ways. 1. By his absolute rule and supremacy [...] the onely Lord. 2. By his Essence, [...] God. 3. By his Headship over the Church, [...], our Lord Jesus Christ

I shall first vindicate and then open the words, divers take words disjunctively, applying the first clause to the father: the second to the Son: So Erasmus translateth it: God who is that onely Lord, and our Lord Jesus Christ: But as Beza observeth: this is not the first time that he is taken tripping in those places, which seem manifestly to assert the God­head of Christ; briefly then that the whole clause is to be understood of Christ, may be proved by these arguments. 1. Because the paralel place in Peter, from whence this [Page 222] seemeth to be taken, maketh mention onely of Jesus Christ, where [...], the word of absolute Sovereignty is ascribed to him [ denying [...], the Master that bought them,] 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures, as God as man: In his relation to the world, so a Master, to the Church, so a Lord, 3. By the tennor of the words in the Original, where there is no new Article to divide them and therefore all these Titles belong to the same per­son, [...]. 4. Many old Coppies (as Calvin saith) read thus: denying Christ who is onely God and onely Lord. 5. Because the he­resie of these times struck at Christ, more then God the Fa­ther, and onely at the Father for Christs sake; and there­fore John in his Epistles, speaketh often of those that denyed Christ: See 1 John 2. 22. and 1 John 4. 3. 'tis true the School of Symon and some other Sex, held forth many fabu­lous things of God, and introduced multitude of Rulers by whom the world was governed; but this was to exclude Christ, and to make voyde that Soveraignty which the Scrip­tures assert to be committed into his hands: The most an­cient Heresies were those of the Simonians, Menandrians, Saturninians, who denyed the person of Christ; affirming Simon Magus to be Christ. And the Valentinians, who denyed his humane Nature, affirming that he brought his substance from Heaven, and onely passed through the Vir­gin Mary, like water through a Conduite: there is but one Objection against this exposition, and that is, if it be meant of Christ; then the Father will be excluded from being God, for Christ according to the sense alledged, is said to be onely Master, onely God and onely Lord; I Answer, The expression doth not exclude either of the Persons of the Godhead, the Father or the Son; but onely the Creatures, and foigned Gods, especially those feigned Rulers and G [...] ­vornors of the world▪ which the School of Simon, and the Nicholaitans introduced under the horrid names of Barbel, Abrakan and Kavlakan, &c. and indeed such kinde of ex­pressions are frequent in Scripture, as Isa. 44. 8. Is there a [Page 223] God beside me? yea there is no God, I know not any: So Isa. 45. 5. I am the Lord, there is none else, there is none besides me: All which expressions are meant of Christ, as appear­eth not onely by the Titles of Saviour and Redeemer, given to the God that there speaketh; but also by divers passages therein proper to him; yea by a quotation of the Apostles. Compare Isa. 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father, where [...]e is said to be onely true God, Joh. 7. 3. This is life eter­nal to know thee the onely true God, and Jesus Christ whom thou hast sent; which is not exclusive of other persons, but of other Gods, and the Scriptures speak thus, because of the unity of the Divine Essence, which all the persons communicate one with another.

The Exposition of the words now they are vindicated will be easie, [And denying] this is done either openly or covertly. Openly, when Christ is cleerly renounced and opposed. Covertly, Christ is denyed either by the filthy conversation of Christians, or else by Heretical insinuations, striking at his person and natures at a distance, both are in­tended for these seducers, though they denyed Christ, yet they had▪ their pretences and illusions, this Christ whom they denied is described, by his relation in the World [the onely Master, or Ruler] this word is opposed to their doting conceit of many Rulers, between whom the Regiment of the World was divided, the next Title is [ [...] God] so Christ is cal­led because of his divine nature, and then [ our Lord] he saith [ our] partly to shew that this was the Title that he bore in relation to the Church, they being his peculiar people by his fathers gift and his own perchase, partly to awaken their zeal by a consideration of the interest, which they had in this Lord, thus denied; and then the other word [ Lord] is proper to Christs Mediator-ship, see 1 Cor. 8. 5. there remaineth but Christs name [Jesus Christ] the word [ Je­sus] is opened Math. 1. 21. Thou shalt call his name Jesus, for he shall save his people from their sins, and it implieth here that Christs Lordship shal be administred for the salvation of the Church; the other word [ Christ] signifieth anointed, [Page 224] which noteth his designation from God to be King, Priest, and Prophet, I do thus particularly open the terms, be­cause I suppose the Apostles scope is to give us a sum of the Christian Doctrine, concerning the person, natures and Offi­ces of Jesus Christ, all which were one way or other impug­ned by the seducers of that age.

The points that might be drawn hence are many, for a tast take these.

That Jesus Christ is M [...]ster and Lord, [...], King of nations, Jer. 10. 7. and King of Saints, Rev. 15. Observat. 1. 3. or as the Apostle in one place, Head over all things to the Church, Eph. 1. 22. he is over all things Supream and abso­lute, but the Churches head, from whom they receive all manner of influence, he hath a rod of Iron to rule the Nati­ons, and a golden Scepter to guide the Church, in the World he ruleth by his Providences, in the Church by his Testimo­nies, Psal. 93. per totum. In the World the attribute mani­fested is Power, in the Church, Grace; well then, here is comfort to Gods people, your Lord is the Worlds Master, let the waves wave, the Lord reigneth, Psal. 93. You need not fear, he is not onely Lord to protect you, but Master of them that rise up against you: Again, who would not chuse him to be a Lord when whether we will or no, he is our Master; and bow the knee to him, that will else break the back; and touch his g [...]lden Scepter, least we be broken with his Rod of Iron; and take hold of his strength by faith, least we feel it in displeasure; Lord let me feel the efficacy of thy grace, rather then the power of thine anger.

Observe again: That Christ is Lord and Jesus, he came Observat. 2. to rule, and he came to save: I shall handle these two Ti­tles. 1. Conjunctly, and then, 2. Singly and apart.

1. Conjunctly, Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ, Acts 2. 36. 'Tis usual to observe in Christs stile and Title, a mixture of words of power, and words of goodness and mercy. See Isa. 9. 6. & a tibi passim, now for what end? partly to shew that he is a desireable friend, and a dreadful adversary: part­ly to set forth the mystery of his person, in whom the two Na­tures [Page 225] did meet, partly to shew that he is not good out of im­potency and weakness; if we pardon and do good 'tis out of need; God is strong enough to revenge, but gracious enough to save and pardon: Power maketh us cruel; Who findeth his enemy and slayeth him not? if we forbear, 'tis out of policy, not out of pitty: the sonnes of Zerviah may be too hard for us, but Christ who is the great Lord, he is also Jesus, he hath the greatest power, and the greatest mercy; mighty, but yet a Saviour: Partly to shew how we should receive him; we should not onely come to him for ease, but take his yoke, Mat. 11. 28, 29. Give him your hearts as well as your con­sciences; if Christ save, let not sin Lord it. What a pittifull thing is it when men would have Christ to redeem them, and Sathan to rule and gov [...]rn them? [...], we will not have this man to reign over us, Luke 19. 14. There the businesse sticks; the carnal mind is enmity to the Law, Rom. 8. Lusts cannot endure to hear of a restraint, and therefore we oppose most Christs Nomothetick power; like angry Dogs we gnaw the chain: the language of every car­dal heart is, our lips are our own, who is Lord over us? Psal. 12. 4. To be controled for every word, every thought, every action, we cannot endure it. Oh consider Christ hath many enemies, but they are his chief enemies that doe withstand his reigning, Luke 14. 29. Those mine enemies that would not that I should reign over them, &c.

Secondly: Let us handle these two titles singly and a­part.

1. He is Lord, Acts 10. 36. Jesus Christ he is Lord of all. As he is God he hath the same glory with the Father; as Me­diatour there is a dominion that results from his Office; for so he is the heir of all things, the head of all creatures, and King of the Church, and at the last day the Judge of all men. But he is chiefly a Lord because of his heritage in the Church; a Lord over his own people, who are given to him for a possessi­on by God the Father, Psal. 2. 8. and bought with his own blood, Acts 20. 28. and taken into a Marriage-covenant with him, Eph. 5. 25, 26, 27. And as Sarah called her husband Lord, so must the Church own Christ for Lord and Hus­band. [Page 226] Well then, let us acknowledge the dominion of Christ, let him be Lord alone in his own house; let us yeeld subjection and obedience to him; let us beware of depriving him of that honour to which he hath so good a right: You will say, who are those that deny Christ his Lordship? I answer. 1. They that will not hear his voice, that slight his calls; he inviteth them and prayeth them that they will look into their hearts, consider their eternal condition, but they quench the Spirit, smother light, resist all these motions; these will not hear Christs voyce; he intreateth, prayeth that we will come and put our souls under his Government, and we in effect say, we are Lords and will not come at thee, Jer. 2. 31. We are well enough, and shall doe well enough without any such care and strictness.

2. They that cannot endure his restraints, Jer. 31. 18▪ Thou art as a bullock unaccustomed to the yoke. They cannot en­dure to hear of denying their fashions, their lusts, their plea­sures, their vain thoughts, when every thought, and every de­sire must be under a Law; so much time spent in duties, such gravity in the conversation, such awe in their speechs, they break off like a wanton heifer; vain and licentious spirits will not be yoked and clogged thus, Mal. 1. 14. What a weari­ness is it? Sacrifice upon sacrifice! such waiting upon God! they cannot endure it. Man is compared to a wild Asse-col [...], not onely for grosness of conceit, but for un [...]a [...]edness and wildness, Job 11. We would roam abroad without re­straint.

3. They are given up to strong and inordinate desires of liberty; when men quarrel at duties rather than practice them, think it a kind of happiness to be free, and that there is no freedom but in sinn [...]ng, and following the bent and sway of their own hearts, are all for breaking bands, and dissolving cords, Psal. 2 4.

4. These are bewrayed by a proud contempt, and obstinacie against instruction and reproof, Jer. 5. 5. I will goe to the great men and speak to them, but these have altogether burst the yoke, and broken the bands, they had cast off all respect and obedi­ence to God, Jer. 13. 15. Hear, give ear, be not proud, &c. So [Page 227] Heb. 13. 12. Suffer the words of exhortaiion, &c. Some spirits are impatient and recoile with the more violence upon a re­proof, and storm and vex, which argueth much unsubjection of heart to Christ.

Secondly: he is Jesus, which signifyeth a Saviour; now Christ is a Saviour positively as well as privately, he giveth us spiritual blessings, as well as freedom from misery, Joh. 3. 17. That they should not perish but have everlasting life. Again, he is a Saviour, not onely by way of deliverance but by way of prevention, he doth not onely break the snare, but keep our feet from falling: He is as a Shepheard to lead the flock, as well as a Physitian to heal the diseased: We doe not take notice of preventive mercies, and yet prevention is better than escape. Again, he is a Saviour by merit, and by power; for he hath not only to doe with God but with Sathan; God is to be satisfied, and Sathan overcome, and therefore he re­scueth us out of the hands of Sathan, and redeemeth us out of the hands of Gods Justice. To rescue a condemned Malefactor, and take him by force out of the Executioners hands, is not enough, the Judge also must be satisfied, and passe a pardon, or the man is not safe: Christ hath pulled us out of the power of darknesse, Col. 1. 13. and in him the Father is well pleased, Mat. 3. 17. There needeth also power to work upon our hearts, as well as merit to satisfie God. Before his Exaltation he redeemed us, then he deserved it, and there­fore 'tis said, We have salvation by his death, 1 Thes. 5. 9. After his exaltation he worketh it, and so we are saved by his life, Rom. 5. 10. So that living and dying he is ours, that living and dying we may be his; we have the power of his Exaltation as well as the merit of his humiliation. Once more, he saveth us not onely for a while, but for ever, and therefore 'tis called an eternal salvation, Heb. 5. 9. not onely from temporal misery but from hell and damnation, not only the body is saved but the soul, and the soul not onely from hell but the fear of hell, Heb. 2. 14. from the fear as well as the hurt, from despair and want of hope, as well as from the misery it self. Yet again, he saveth us not only from the evils after sin but the evil of sin, Mat. 1. 21. He shall save his people [Page 228] from their sins, there is the chiefest part of his salvation. He doth not onely save us in part, but saves us to the uttermost, Heb. 7. 25. He giveth us life, and all things necessary to life. Well then,

1. Blesse God for Jesus Christ, that he took the cure of our salvation into his own hands, he would not trust an Angel, none was fit for it, Isa. 59. I looked and there was no Saviour, therefore mine own arm wrought out salvation; there are poor creatures, like to perish for want of a Saviour, I will goe down and help them, as Jonah when he saw the tempest, Cast me into the sea; so when we had raised a tempest, cast me in (saith Christ) Lo I am come to do thy will.

2. Get an interest in Christ, Luke 1. 47. My spirit hath rejoiced in God my Saviour. Interest is the true ground of comfort and rejoycing, what must we doe to get this inte­rest? I answer,

1. Reject all other Saviours, Acts 4. 12. There is salvation in no other: nothing could save Noah and his Family but the Ark; if they had devised Ships, they would not hold out against the deluge; especially take heed of making Christ of self, setting up thy own merit, or thy own power, the one in effect renounceth his humiliation, the other his exaltation: Christ came to save that which was lost; the sinking Disci­ples cryed out, Master save us, we perish. 'Tis long ere God bringeth us to this; till you are lost, why should you make choice of a Saviour; swimming is not a thing that can be practised a shore or on firm land; till we are brought into distress we will never look for a Saviour.

2. Be earnest with God for an interest, and for the mani­festation of it, Psal. 35. 3. Say unto my soul I am thy salvation: When the Soul hath chosen God, Lam. 3. 24. The Lord is my portion saith my soul, I'll have no other Saviour, but I'll de­sire the Lord to ratifie it by his consent; I am thy salvation. Those that would make use of Christs salvation in a tempo­ral way pressed on him, untiled the house to come at him, so should we force our selves upon him by an holy bold­ness.

Again, from the words observe, The Son of God was Observation. [Page 229] Christ that he might be Lord and Jesus; anointed of the Fa­ther that he might accomplish our salvations. This anoint­ing signifieth two things.

• 1. The quality and kind of his Office.
• 2. The Authority upon which it was founded.

First, it noteth the nature of his Offices under the Old Te­stament three sort of persons were anointed, Kings, Priests, and Prophets, and all these relations doth Christ sustain to the Church. Men that were to be saved lay under a three­fold necessity, ignorance, distance from God, and inability to return to him; suitably Christ is a Prophet to shew us our misery; a Priest to provide a remedy; a King to instate us in that remedy; therefore according to these three Offices doth the Scripture use words in describing the benefits we have by Christ, John 14. 6. I am the way, the truth, and the life. Christ is the way As a Priest, for his oblation and in­tercession, we have the boldnesse to come to God; the truth as a Prophet, the life as a King; take life either for the royal donatives of Grace or Glory. So 1 Cor. 1. 30. He is made to us wisdom, righteovsness, sanctification, and redemp [...]ion. We are ignorant, foolish creatures, therefore Christ is made to us Wisdom as a Prophet; we are guilty creatures, and there­fore righteousness as a Priest; sinfull creatures, therefore sanctification; miserable creatures, liable to deach and hell▪ therefore redemp [...]ion, and both these as a King: 'twas ne­cessary that the way of our salvation should be opened, ef­fected, and applyed, therefore did Christ first come from heaven as a Prophet to preach the Gospel, and then offer up himself through the eternal Spirit as a Priest, and last of all seise upon the Mediatorial throne, as King of the Church. Well then, if our blindnesse and ignorance trou­bleth us, let us make use of Christs Prophetical Office, that he may teach us the whole counsel of God; if we are haun­ted by troubles, and the accusations of our own conscience, let us sprinkle our hearts with the blood of our high Priest, that they may be pacified; if we have any desire to be granted, let us make use of his intercession; if we be dis­couraged by our own weaknesse, and the power of our spi­ritual [Page 230] enemies: let us run for protection to our King through whom the Saints are more then Conquerors.

2. It noteth the Authority upon which his Office is found­ed, he was annointed thereto by God the Father, who in the work of Redemption is represented as the offended party, and supream Judge; and so 'tis a great comfort to us that Christ is a Mediatour of Gods chusing: when Moses interposed of his own accord, he was refused; blot me out of thy book: no saith the Lord, The soul that sinneth, him will I blot out of my Book: but now Jesus Christ took not this honour upon him, but was called of God thereunto; 'twas the will of the Father: so that when we come to God, though we cannot say he is mine, yet we can say, Lord he is thine: a Sa­viour of thy setting up, thou hast Authorized him, and wilt own thine own way, &c.

Once more observe, (which indeed is a point that lyeth Observat. 4. full in the eye of the Text) That Jesus Christ the master of the world and Lord of the Church is true God. For 'tis said here [ denying the onely Lord God, and our Lord Jesus Christ] It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common, and appearing abroad with so bold a forehead; heretofore it was a grievous abhomina [...]ion to the children of God, when such a thought rushed into their minds; but now some promote it as a settled oppinion: 'tis Satans policy to loosen a corner stone, though he cannot wholly pull it out, he striveth all that he can to make the main Articles of Re­ligion seem at least questionable: But Christians be not shak­en in minde, the foundation of the Lord standeth sure; I confess I should wholly omit such disputes; in fundamental Articles, we shouldnot allow a scruple; Thou shalt not en­quire after their Gods, Deut. 12. 30. But when such con­ceits are not onely Sathanical injections, but mens settled opinions, 'tis good to establish the heart in such principles as this is: that Christ is God, appeareth by express Scripture, where he is called th [...] true God, 1 John 5. 20. the great God, Tit. 2. 13. to shew that he is not a God Inferiour to the Fa­ther, but equal in power and glory, and that not by courtesie [Page 231] and grant, but by Nature. So he is called the Mighty God, the everlasting father Isa. 9. 6. and God over all, Rom. 9. 6. proofs so evident and pregnant, that they need no illustrati­on, and that he is a God equal to the Father, appeareth also by express Texts of Scripture, Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God, and Col. 2. 9. in him dwelleth the fulness of the God-head bodily: the Saints are made partakers of the Divine nature, 2 Pet. 1. 5. but in him the whole God-head dwelt personally, and all this was no usurpation of a mothers right; the Jews would have stoned him, because he said God was his Father, making himself equal with God; therefore he meant it not in an ordinary sense, and indeed if he be a God, he is a God by Nature, for God will not give his glory to another. Again, God he must needs be, if you consider the work he ought to do: the work of the Mediator could be dispatched by no inferiour agent: as Prophet, he was to be greater then all other Prophets and Apostles; for the great Doctor of the Church ought to be Authentick a Law-giver from whose sentence there is no appeal: A Lord in his own house, Heb. 3, 6 one to whom Moses was but a servant, for to him he gave the Law, Heb. 12. 29. One that is to be a Foun [...]ain of▪ wisdom to all the Elect, 1 Cor. 1. 30. One that must not onely teach but give eyes to see, and ears to hear, and an heart to learn: consider him as a King, a finite power cannot break the force of enemies, pour out the spirit, raise the dead, bestow grace and glory, and become an original fountain of life to all the Elect; all these things are proper to God, the glory which he will not give to another: Consider him as a Priest, and there is two Acts, Oblation and Intercession, and still you will finde that he must be God; for his Oblation, he must be one that could offer up himself, Heb. 9. 14. and there­fore must have power over his own life, Iohn 10. 18. to lay it down and take it up, which no creature hath: And he must offer himself one for all, 2 Cor. 5. 15. the person that suffered was to be infinite, as good and better then all theirs that should have suffered, as they said to David, thou art better then a thousand of us; and this suffering was to be but once: [Page 232] now the wages of sin are eternal death, something there must be to compensate the eternity of the punishment, and nothing could counterpose eternity, but the infiniteness and excellency of Christs person, as a payment in Gold taketh up less room, then a payment in silver, but the value is a [...] much: 'twas necessary that he should overcome the punishment, for if he were always suffering, we could have no assureance that God were satisfied, and the end was to expiate sin, nothing but an infinite Good could remedy so great an evil, the person wronged is infinite, so is the person suffering; and then his death was not only to be a ransome, but a price, not only [...], but [...]: a surety to an ordinary credi­tor, payeth the debt, and freeth the debtor from bonds; Christ was to bring us into grace and favour with God, and to merit Heaven for us: now for the other act of his Priest­hood his Intercession; so he was to know our persons and our wants and necessities, as the high Priest had the names of the twelve▪ Tribes on his Breast and shoulders, Exod. 28. 12▪ 29. and then he is to negotiate with God in the behalf of all be­leevers, and to dispatch blessings sutable to their state: and who can do this but God who knoweth the heart, and try­eth the reins? in short, to be a [...]it Intercess [...]ur for all the El [...]ct he is to know our needs, thoughts, sins, prayers, desires, pur­poses, and to waite on our business day and night, that wrath may not break out upon us, so that his work as mediatour, sheweth him to be God.

Well then we learn hence.

1. That Christ is a proper Object for faith, faith is built Ʋses. on God, 1 Pet. 1. 21. and Christ is God, and therefore his merit was sufficient to redeem the Church, who is therefore said to be purchased by the blood of God, Acts 20. 28. this maketh him able to sanctifie us, and purge us, for his blood was offered through the eternal spirit, Heb. 9. 14. as God he knoweth our wants; for as to his divine nature he knoweth all things, and then he hath an humane nature, that hath had experience of them he is able as God, to give in the sup­plies of the spirit, to save to the uttermost, Heb. 7. 25. God manifested in our flesh, is a firm Basis for [...]aith and comfort.

[Page 233]2. Since he was God by Nature, let us observe the love of Christ in becomming man; men shew their love to one ano­ther when they hang their Picture about their neck: what did Christ when he took our Nature? to see the great God, in the form of a servant, or hanging upon the Cross, how wonderful! God manifested in our flesh is a mystery fit for the speculation of Angels, 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it; to have desired it: among the Fryars, they count it a migh­ty honour done to their order, if a great Prince when he is weary of the world, commeth among them and taketh their habit, and dyeth in their habit: certainly 'tis a mighty honour to mankinde that Christ took our nature and dyed in our nature, and that he was made sin, made man, made a curse: Let us desire to be made partakers of his nature, as he was of ours, this is our preferment to be be partakers of the divine nature, 2 Pet. 1. 5. as this was his abasement, the Sun of righteousness went backward, there was the miracle; and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed.

3. 'Tis an invitation, to press us to come to Christ, and by Christ to God: The great work of the Ministers is like that, of Eli [...]zer, Abrahams servant, to seek a match for our Masters son; our way to win you, is to tell you what he is, he is God man in on person, he is man that you may not be afraid of him: God that he may be sufficient to do you good; the Lord of Lords, King of Kings, the heir of all things: the Sa­viour of the world: this is your beloved, ye daughters of Je­rusalem: He knoweth your wants, is able to supply them, though you are unworthy: come, he needeth no portion with you, we can bring nothing to him, he hath enough in him­sell, as Esther the poor virgin, had garments out of the Kings Wardrobe, Esther 2. 12. and the perfumes and odors given her on the Kings cost; therefore come to him, 'tis danger to neglect him: see that ye refuse not him that speaketh from Heaven, Heb. 12. 25. 'tis God wooeth you, hee'l take you with nothing▪ he is al su [...]cient, you bringing him nothing [Page 234] but all▪ necessity, [...]e will protect you, maintain you, give you a Dowry as large a [...] heart can wish: Therefore leave no [...] till you come to I am my Beloveds, and he is mine.

I come now to the Word, implying their guilt, [...], Observ. 5. Denying▪ Observe, That it is an horrible▪ Impiety to deny th [...] Lord Jesus: When he would make these Seducers odious, [...]e giveth them this character. Now C [...]rist is many ways de­nyed, I shall refer them to two heads, In Opinion, and Pra­ctise.

1. In Opinion, So Christ is denyed when men deny hi [...] Natures or Offices. 1. His Natures; His Deity or Huma­nity: As those ancient and wicked Hereticks [...]ion and Ce­rinthus; and that's the reason why John beginneth his Go­spel (which was last written) with a description of his God-head, and is so zealous against them in his Epistles; as also Jude and Peter. E [...]ion, Cerinthus, and [...]arpocrates, and others, held▪ he was begotten as others are, by the help of a man. M [...] held the Son of God to be a part of his [...] ­thers substance. Satur [...]ius, Basilides, Cordion, with other [...] denyed the Humanity of Christ, saying, He only appe [...]r [...] in the shape of a man. Samosatenus held God was not other­wise in Christ then in the Prophets. Eutiche [...] held there was in Christ but one Nature which was made up of the c [...]m­mixture of his Flesh with his Divinity, as water is m [...]ed with Wine▪ Nestorius would give him two Personalities, because he had two▪ Natures. The Marcio [...]ites▪ affirmed▪ Christ suffered not really, but in shew. Thus you see how busie the Divel hath been, and always is, about this main Article.

2. His Offices of King, Priest, and Prophet have been de­nyed by none, as I remember, but yet often made void, and of none effect. Antichristianism is perfectly the evacuating of Christs-Offices: The Papists set up Head against Head, which is the spirit of Antichristianism; They make void his Priest­ly Office by Indulgences, Purgatory, Doctrine of Merit: Hi [...] Prophetical Office, by Doctrines of men, and unwritten Tra­ditions. So Socinians make void his Priesthood, by denying his satisfaction; and Papists make void the other act of his [Page 235] Priesthood, by setting up Mediators of Intercession, &c.

2. Christ is denyed in Practise; and so 1. By Apostasie, and total Revolt from him; Matth. 10. 33. Whosoever shall deny me before men, &c. None sin as Apostates do; for they do as it were, after Tryal, and upon deliberate judgement, acknowledge the Divel the better Master; they first for sook Sathan, and then came to Christ, and then they go back again from Christ to Sathan; and so do as it were tell the world, that with him is the best service; and therefore it were better they had never known the way of righteous [...]ess, &c. 2 Pet. 2. 22. 2. By not professing Christ in evil times, for no [...] to profess, is to deny: see Matth. 10. 32, 33. and Mark 8. 38. in an age when men prove disloyal in the Duty of the Covenant, called there an Adulterous generation: Some are ashamed for fear of Disgrace, as well as afraid for fear of danger to own Christ, and the ways best pleasing to him, this is to deny him. 3. Men deny Christ, when they pro­fess him, and walk unworthily and dishonourably to their Pro­fession: Actions are the best Image of mens Thoughts; now their Actions give their Profession the Lye; Titus 1. 16. They profess they know God, and in works they deny him. So 1 Tim. 5. 8. If any provide not for his own house, he hath de­nyed the Faith; that is, done an act incompatible with the Christian Faith, of which he maketh profession; which is Interpretative, a denying the Faith. For the more clear opening of this, consider these Propositions.

1. An empty profession of Christ is not enough, Now Christ is every where received, 'tis easie to profess his Name. To be a Christian in [...]eart and Conscience was far more easie to them in the Primitive times, then be so in Name and Pro­fession, the Powers of the world being against that way: whereas the difficulty on our part lyeth on being Christians in heart; 'tis no disgrace now to be a Christia [...] outwardly; that opposition and scorn which was then cast upon Christiani­ty, would now be cast upon Judaism, or Turcism, or Pagan­ism: The winds blow out of another corner, and that which was their discouragement, may be our Motive, to wit, The Countenance of Civil Powers; all advantages lie this [Page 236] way. If in Christ's time they followed him for the loaves, now John 6. 28. Gilbert. in Cant. they may much more: Quandoquidem panis Christi jam pin­guis, factus est (saith Gilbert) tractatur in Conciliis, disce­ptatur in Judiciis, di [...]putatur in Scholis, Cantatur in Ecclesiis, quaestuosa res est nomen Christi: The world is well altered since the first flight of Christianity abroad; the Kings, and Princes, and Wise men of the World were then against it, every where was it hooted at as a novel and improbable Do­ctrine, but since (by long prescription of time) it hath gotten esteem in the world, and is made the publike profession of Na­tions; and Kings and Princes have brought their glory into the Church; now Christ is handled in Councils, disputed of in the Schools, and preached of in the Assemblies▪ so that the gene­ral profession of Christianity is a matter of no thanks: 'Tis easie to be good where there nothing to draw us to the contrary; and therefore when Christ cometh to judgement, Paganism and loose profession of Christianity shal fare alike; for loose Chri­stians are but Pagans under a Christians name: see Jer. 9. 25▪ 26. The days shall come, that I will punish all them that are un­circumcised, with them that are circumcised; Egypt, and Ju­dah, and Edom, and the children of Ammon, and Moab; for these Nations are uncircumcised in flesh, and the house of Israel are uncircumcised in heart. 'Tis no advantage to bear Gods mark in our Bodies, and to hove no fruit of it in our Souls; This is but to cloath our selves with the leaves of the Vine, without partaking the sap. What difference is there between those who in a loose Christian profession are addicted to Luxu­ry, wantonness, quarrelling, prodigious lusts, and the Vota­ries or Worshippers of Mars; Venus, Bacchus, and Priapus? Only the one appear in their own colours, and shew what they are; and the other, though they are as low and brutish in their practises, pretend to an higher Name, even to the sa­cred Rom. 2. 25. and excellent name of Christians: Alas! your Circum­cision shall be reckoned Ʋncircumcision, when you have not the fruit of it.

2. Profession of Christianity without answerable practise, maketh us in worse case than an Heathen, that is ignorant of Christ, and salvation by him: see 1 Tim. 5. 8. He is worse [Page 237] then an Infidel. Poor Pagans are not so well enlightned, in­structed, and acquainted with such rich and glorious mercy, with the great things of Eternity, with the assistances of God the Spirit; they have not such Rules as we have, nor such Advantages as we have, nor such Obligations as we have, nor such Encouragements as we have: If a man on Horseback cometh slower then a man on Foot, we blame him the more, because he had more help: So are Carnal Christians in worse case then the Heathen, because God may justly expect more from them. To be brought up in a Princes Court and to be still of rude and servile conditions, is worse in them then in those that follow the Plough all days of their lives: So to be trained up in the Courts of Christ, and to come short of the Heathens in Morality and strictness of conversation 'twill be worse taken of us, then of those that never heard of Christ: The more we profess the Truth, the more we con­demn ourselves in our evil practises, and therefore must needs be worse then Heathens, for we practise that by vo­luntary choise, and perverse inclination, which they practise by education, they know little better: So that the more ex­cellent the Religion is which we profess, the more vile and base is our disobedience; for our profession will be a sore witness against us, that we knew better, and had encourage­ments to do better; we justifie the Heathen, but we condemn ourselves, as Israel justified Sodom, Ezech. 16. 5 [...]. but by her profession so much the more disproved her own carriage; see vers. 63. time will come when you will wish you had never known the way of righteousness; and as Job cursed the day of his Birth, so will you the memory of that day wherein you were added to the Church.

3. Profession accompanied with some rash and fond affection to Christ, is not enough to acquit us from denying him. Ma­ny in an heat and humour will be ready to die for their God, and yet deny him ordinarily in their lives: as a quarrelling Ruffian will stand up for the honour of his Father, who yet by his debauched courses is the very grief of his heart; it may be he wisheth his death to enjoy the Inheritance, yet if any other should speak a disgraceful word of him, he is up in [Page 238] Arms presently, and ready to fight with him▪ So some [...] pretend much affection to their Religion, and are ready to [...] him that shall question it, or to venture their own lives in the quarrel; and yet none do this Religion so great a despite and dishonour as they do themselves by their ungodly conversati­ons: The Apostle supposeth that some may give their Bodies to be burned, that have not Charity, 1 Cor. 13. 1. for all this ado is not for their Religion, but their humour: If their Re­ligion were rightly understood, they would not endure it, be­cause it altogether disproveth such practises as they delight in; and all that they do is no more then they would do for an Idol, if they were born there where Idols are worship­ped. The Blasphemies of a Pagan, or an open Enemy to Religion, do not touch Christ so near in point of honour, as the scandalous Behaviour of a Christian; when Pagans de­claim against him, 'tis but the malice of an enemy; Dogs will bark, 'tis their kind; but your disobedience to his Laws, and unsuitable carriages, doth far more dishonour and re­present him as an ulcerous Christ to the world▪ because you pretend so much affection to him, and can live in such a fa­shion; you would be taken for his greatest friends, and so in effect you make the world believe that he doth approve your Doings.

4. Christ may be denyed, though there be a stricter Profession of his Name, and some faint love and relish of his sweetness. Besides the loose National Profession of Christianity, which God in a wise Providence ordaineth for the greater safety and preservation of his Church, there may be a strict personal profession, taken up from inward conviction, and some tast and feeling, and yet Christ may be denyed for all this; as some that had tasted the good Word, turned aside to the world, and so are said to crucifie him, rather then to profess him, Heb. 6. 4, 5, 6. The Apostle intendeth some Hebrews that did mix Moses with Christ and Judaism, to save their goods: So else­where he speaketh of some, that had a form of godliness, but denyed the power thereof, 2 Tim. 3. 5. By the Form, meaning the strictest garb of Religion then in fashion: this is to deny Christ, when we deny the Virtue and Power of that Religion [Page 239] which he hath established, and will not suffer it to enter upon our hearts.

5. The means to discover false Profession is, to observe how we take it up, and how we carry it on; whether we em­brace it upon undue grounds, or match it with unconsonant practises.

1. We embrace it upon undue grounds, if we take it up meerly upon Tradition, without a [...]ight of that distinct worth and excellency which is in our Religion; for then our Reli­gion is but an happy mistake; the stumbling of blind zeal up­on a good object; and all the difference between you and Pa­gans, is but the advantage of your Birth and Education, standing upon an higher ground doth not make a man taller then another of the same growth and stature that standeth lower; their stature is the same, though their standing be not the same: So you are no better then Pagans, only you have the advantage of being born within the pale, and in such a 1 Chron. 17. 4. Eph. 1. 3. Country where the Christian Religion is professed. You do according to the Trade of Israel, and live [...], as the fashion of your Country will carry it; and as Beasts follow the Track, so you take up that Religion which is entayled upon you.

2. If we match it with unsutable practises. These may be known, if we do consider what is most excellent in the See my Com­ment on James from pag. 146. to page 149. Christian Religion. Elsewhere I have shewed that the glory of the Christian Religion lyeth in three things; In excellen­cy of Rewards, and purity of Precepts, and sureness of Prin­ciples of Trust.

[...]. In the Fulness of the Reward▪ which is the eternal en­joyment of God in Christ; therefore they that do not make it their first and chief care, to seek the Kingdom of God, and his righteousness Matth. 6. 33. that are like Swine, in pre­ferring the will of carnal pleasures before communion with God, or in the Scripture expression, Love pleasures more then God, or prefers the profers of the world before everlasting happiness; they whose lives are full of Epicurism, Atheism, Worldlyness, 'tis not a pin to those whether they be Pagans or Christians; for acting thus heathenishly, thus brutishly, [Page 240] they do but polute that Sacred and Worthy Name.

2. The perfection of the Percepts, which require a full conformity of the whole man to the Will of God; More particularly Christian precepts are remarkable for Purity and Charity: for Purity, and therefore revellings and ban­quettings and chambering, are made to be customs of the Gentiles; 1 Pet. 4. 3. things abhorrent from the Christian Religion; they that are yokeless, and live according to the swinge of their own lusts, or else that only fashion the out­ward Therefore a merciless dis­position is made a denying the Faith. 1 Tim. 5. 8. man, make no conscience of thoughts, lusts, &c. they do not live as Christians: for Charity, nothing is more pres­sed then giving▪ 'twas Christs maximé, It is better to give then to receive, Acts 20. 35. and also forgiving; one great strain of his Sermon is Love to enemies, Matth. 5. 43, 44, 45, 46, 47, 48. Christ when he brought from heaven the discovery of such a strange love from God to man, would set­tle a wonderful love on earth between man and man.

3. For sureness of Principles of Trust, the whole Scripture aimeth at this, to settle a trust in God, and therefore it discovereth so much of Gods mercy, of his particular provi­dence of the contrivance of salvation in and by Christ; so that to be without hope, is to be like a gentile for they are descri­bed to be men without hope, 1 Thes. 4. 13. and carking and distrustful care is made the sin of the Gentiles, Matth 6. 31, 32. this kind of solicitude is for them that know not God, or deny his providence over particular things.

Well then, Take heed of denying Christ, 'tis an heavie sin, it cost Peter bitter sorrow Matth. 26. 75. Will you deny Christ that bought you? 2 Pet. 2. 2. Now they deny Christ, whose hopes and comforts are only in this world; Christ is not their God, but their Belly, Phil. 3. 19. Libertines are not Disciples of Christ, but Votaries of Priapus. Merciless and revengeful men do cond [...]mn that Religion which they do profess: in short, they do not only deny Christ that que­stion his Natures, or make void his Offices, but they that despise his Laws, when they do not walk answerably, or walk contrary.