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A Practical Commentary, OR AN EXPOSITION WITH NOTES On the Epiſtle of JUDE.
Delivered (for the moſt part) In ſundry weekly Lectures at Stoke-Newington in Middleſex.
By THOMAS MANTON, B. D. and MiCovent. Garden.
LONDON, Printed by J. M. for Luke Fawn, and are to be ſold at his Shop at the ſign of the Parrot in Pauls Church-yard. 1658.
`Goodneſs and Greatneſs meet together: Perſons of Eſtate and Reſpect in the world, have more temptations and hinderances than
greater obligations to own God; the great Landlord of the world expecteth a Rent from every Country-Cottage, but a large Revenue from great Houſes: Now uPariſienſis.
they that hold the greateſt Farms pay the leaſt Rent; never is the Lord more neggreat mens Houſes, in the very face of all his bounty; if Religion chance to get in there, it is ſoon worn out again; though vices live long in a family, and run in a blood from father to ſon, yet 'tis a rare caſe to ſee ſtrictneſs of ReAbrahams houſe, that from Father to Son for a long while, they were Heirs of the ſame Promiſe, Heb. 11. 9, but where is there ſuch a ſucceſsion to be found in the houſes of our Gentry?
b 1 Cor. 1. 26.not many noble, &c. there are a few, he doth not ſay there are none) and a carnal ſon cometh and turneth all out of doors, as if he were aſhaPlenty ill-governed diſpoſeth to vice and ſin, as a rank ſoil is apt to breed weeds. 2. Brave Spirits (as the world counteth them) think Salvian.
ſtrictneſs inglorious, and the power of Religion a baſe thing, that taketh off from their Grandure and Eſteem: a looſe owning of ChriſtiaCatholick King, the moſt Chriſtian King, the Defender of the Faith, &c. But a true ſubmiſſion
a ſcorn, as being contrary to that liberty of faſhions, vanity of complement, and ſome Gentile cuſtomes, which in a fond compliance with the humour of the age they are loth to part with; 'twere a rude zeal to dehonest civilities, but cerCuſtomes and Modes there are inconſiſtent with the ſeverity of Religion, which rather then men will part with, they will even break with God himſelf. 3. The Marriage of children into carnal families, wheregreatneſs of their Houſe then the continuing of Chriſts intereſt in their line and Poſterity; how careful are they that they ſhould match in their own rank for blood & Eſtate! ſhould they not be as careful for Religion alſo? but even good people give a ſuſpicion
profeſs; That this is the ready way to undo all that hath been ſet on foot for God, is evident by See Gen. 6. 1, 2, 3. Pſal. 106. 38. Neh. 13. 25. 26.Scripture and Experience ▪
in Scripture we read of Jehoram, who is ſaid to walk in the way of the Kings of Iſrael, for the Daughter of Ahab was his wife, 2 King 8. 18. and in Eccleſiaſtical Hiſtory of Valens the Emperour, who by marrying with an Arian Lady, was himſelf en
All this is ſpoken (Madam) to quicken you to the greater care in your Relations, that you may ſetſtanding intereſt for Jeſus Chriſt ſo hopefully already begun in your Houſe and Family; it will not be pleaſing to you that I ſhould pubupon the houſe top what God hath done for you, or enabled you
Go on ſtill and be faithful, there are few (that I know in the world) who have more cauſe to honour God then you have.
That I have inſcribed this Commentary to your name will not ſeem ſtrange to thoſe that know my great obligations to your Self and your worthy Husband, and your intereſt in that beloved place and people, among whom I have had ſo many ſweet opportunities of enjoying, and (I hope) of glorifying God, and from whom I ſhould never have reThe Right Honorable William Earl of Bed Noble Lord that gave me the Call will allow me full time and leave to pay my old
debts that afterward I may be the more in a capacity publickly to ex
If any ſhould be ſo fooliſh as to object the unſuiteableneſs of DedicaComment on the Scripture to one of your Sex (as it ſeemeth ſome did to Jerom) I ſhall not plead, that two of the Books of Scripture are named from Women, Ruth and Eſther, that an Epiſtle which maketh up a part of the Canon in inſcribed to an Elect Lady, that if this be a fault to Celantia Aſella, &c.practicall Commentary, and ſurely in matters of practiſe (which is every Chriſtians Common intereſt) your Sex hath a full ſhare: though your courſe of life be more private and confined, yet you have your ſervice; the Scriptures ſpeak of the womans
gaining upon the husband, 1 Pet. 3. 1. ſeaſoning the children, Pro. 31. 1. 2 Tim. 1. 5. incourraging the ſervants in a way of Godlineſs, eſpecially of their own Sex, 'tis ſaid Eſther 4. 16. I alſo and my maidens will faſt likewiſe: theſe maidens were either Jews, and then it ſheweth what ſervants ſhould be taken into a nearer attenmaidens were appointed her by the Eunuch, and were before inCourt-faſhions, Eſther 2. 9. but that did not ſatisfie, ſhe taketh time to inſtruct them in the knowher apartment had many opperreligious commerce with
you ſhall reap if you faint not: the good Lord ſhed abroad the Comforts and Graces of his Spirit more abun
THe people of God have ever been exerciſed with two ſorts of Enemies, Perſecutors and Sectaries: 'tis hard to ſay which is worſt; when the Chriſtian Church began firſt to look forth in the world, there were adverſe powers without ready to cruſh it, and Libertines who (like worms bred within the body) ſought to devour the entrails and eat out the very bowels of it: the firſt Ring-leader was Simon Magus, and there followed Menander Saturninus, Baſilides, Carpocrates, Cerinthus, Ebion, Cerdo, Marcion, Tatianus, Valentinus, and many others, who being once turned aſide from the truth and the felſottiſh judgment to believe all kinde of fables and fancies. The monſters of Africa came from the unnatural commixtures of the beaſts runthe hedg, mingling their own fancies with the Word of God by an unnatural production, they brought forth ſuch monſtrous and abſurd Opinions.
In ſucceeding ages the devil hath often plaid over the old game; ſometimes oppreſſing the Church by the tyranny of pſeudo-chriſtians, as many Martyrs being made by Antichriſtian, as Pagan, perſecutions, Revel. 14. 13. at other times corrupting the trueth by error,
rendring it ſuſpitious by the diviſions about it: hereſies revolve as faſhions, and in the courſe of a few years, antiquated errors revive again, and that by their means who did not ſo much as know them by name.
When God firſt called his people out of Babylon by Luthers reformation, and the Chriſtian religion bepriſtine purity, there was not onRoman party to perſecute, but a fanatical party to perplex the eſtate of reformation, and retard the courſe of the Goſpel, as hiſtories do abundantly declare, eſpecialSleidan in his Commentaries.
What hath been our late experience, we all know, and have cauſe to bewail, aſſoon as wee were freed from our hard task-maſters, and a door of hope began to be oſwarm of libertines have ariſen among us, and do every day increaſe in number, power and malice, and under various forms oppugn the unqueſtiſcandal of reformation and the ſadning of the hearts of the godripe for a judgment, but from what corner the ſtorm ſhall blow we cannot tell; ſome fear a return of Popery, and that a ſecond deluge of Antichriſtianiſme ſhall overwhelm the Weſtern Churches; the Papiſts (I confeſsdangerous, but the great and next fear I think to be from libertines and a yokeleſs generation of men who are most reproachful to religion and most troubleſom.
The ſpirit and drift of this Epiſtle is carried out mainly againſt this fanatical and libertine party; and therefore I ſuppoſe it to be a miſtake in Dr Willet, Mr Perkins and others, when they would turn the edg of it againſt the Papiſts, I confeſs they had a temptation that
Heretical party with whom the Church of God was then in ſuit, and ſymbolizing in many things with thoſe of the other extream, as uſudarkneſſe and darkneſſe doth better agree than light and darkneſſe: but certainly the party deſcribed here are not a domineering faction, that carry things by power and greatneſſe and height of natural abilities, as the Papiſts do; but a creeping party, ſuch as by ſordid and clancular waies ſeek to undermine the truth, a kinde of mean and looſe ſort of people, that vented monſtrous and groſſe conceits, chiefly out of envy against thoſe that excelled in gifts and place; and if our modern Ranters, Familiſts, Quakers be not here deſcribed in their lively colours (as if the Ablaſphemous expreſſions and that contempt which they caſt upon the OffiJudicious Reader let alone the larger diſcuſſion of the obſervations, and go but over the explications of each verſe, hee will ſoon finde my obſervation true.
What I have done, through grace, to the clearer underſtanding of the Apoſtles ſcope, and the larger explanation of the common places here offered, I ſhall not mention, but leave to the Readers judgment: ſome will blame mee for being too large, and others in many places for being too ſhort; I ſhall only let the firſt ſort know, that in the larger explications of points of dodeſires of others, than followed my own judgment; who, when theſe things were firſt delivered (which was long ſince) in the way of ſhort notes, were willing to hear the points
Sermon-faſhion: if any blame mee for being too ſhort, let them know, that therein I have more ſatisfied my ſelf, as keeping to the Laws of an expoſitory exerciſe. I confeſs I am ſo conſcious to the many imperfeElaborate commentary of my Reverend Brother Mr William Jenkyns being already printed; but when I ſaw that wee went different waies in proſecuting the ſame truth, that objection ceaſed: ſeaſonable things muſt be often urged, and the variety of method maketh the repetition gratefull. I obſerve Gods providence in it, when divers men fall upon the ſame work, that in the mouth of two or three witneſſes every truth might be eſtabliſhed. Beza (I remember) perſwadeth Olevian to print his Meditations on the Galatians, though many excellent Writers had but lately and diligently explained that Epistle: Dr King, Dr Abbot and Dr Benefield all wrote upon Jonah and with approbation near about the ſame time. As much as my occaſions would permit me, I conſulted with my Reverend Brothers Book, and when I found any point at large diſcuſſed by him, I either omitted it, or mentioned it very briefly; ſo that his Labors will be neceſſary to ſupply the weakneſſes of mine. This work hath been long in the Preſs; and no wonan oppreſſion of Buſineſs, it being carried on by ſnatches and ſpare hours; many faults have been occaſioned, whether by the obſcurity of the Copy, or the negligence of the
Printer, I will not now determine: ſurely I have had to do with thoſe that learned how to make a pitcher in a tubb, or elſe they would never have ſo pitifully mangGreek and Latine ſentences, that in ſome plaErrata in the end, which muſt be conſulted with, or elſe the Reader will hardly finde ſenſe, and in ſome places not true doctrine: the Tables I have collected with ſome diligence; the one of Scriptures, which are either vindicated or largely illuſtrated in this Commentary; the other of the principal matters, eſpecially the common places here diſcuſſed: if by all thou findeſt any help in the way of thy heavenly Calling, bleſs God, and forget not to put up one prayer for
Jude the Servant of Jeſus Chriſt, and Brother of James, to them that are ſanctified by God the Father, preſerved in Jeſus Chriſt, and called.
Epiſtle, as others, beginneth with uſual Chriſtian ſalutations; theſe are continued through the two firſt Ver
1. The perſon ſaluting, Jude, the Author of the Epiſtle.
2. The perſons ſaluted, the Be
3. The form of ſalMercy, and peace, and love be multiplyed.
This firſt Verſe preſenteth us with the two firſt CircumSaluter, and the ſaluted. 1. The Saluter is deJudas; 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 impeople 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,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, andJudas 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 applyCyrus 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 themChriſts 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
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 furtherMediator, 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
Ja
1. 1.
Obſerve firſt, That Jude placeth his ſervice among his Titles:
Jude a ſervant: As Jude the Lords Couſin calleth himſelf his ſervant; ſo doth Mary the Lords Mother ſtile her ſelf his handmaid, Luk. 1. 38. Behold the handmaid of the Lord: And the Apoſtles generally urge it as one of the faireſt flowers in their garland, the honour of being Chriſts ſervants; yea Chriſt himſelf counteth it no diſhonour to be ſtiled Gods ſervant: The meaneſt offices about Princes are accounted honorable; to be a Groom there, is better then to be a Lord elſewhere: Servire Deo regnare eſt, it is royal and kingly to be Gods ſervant; indeed every ſervant there is a King; as Zeba and Zalmunna ſaid of Gideons Brethren, They each one reſembled the children of a King: ſo all theſe are ſpiritual Kings, that live the nobleſt and freeſt life in the world. And as we have a glorious Maſter, ſo conſider your fellow-ſervants; the glorified Saints and we make but one family, Epheſ. 3. 15. And the Angels themſelves are called his Miniſters, Pſal. 103. 21. Ye Miniſters of his that do his pleaſure; they are a part of Gods atMember of the Church, then Head of the Empire: Look upon duty as an honour, and ſervice as a priviledg; Honorabilia legis, Hoſ. 8. 12. ſo the Vulgar: And if ever you be put to your choyce, either to enjoy the greateſt outward honours, or to ſerve Chriſt with diſgrace, chooſe the latter. Moſes refuſed to be called the ſon of Pharaohs daughter when he came to age, Heb. 11. 24, 25. Galeacius Carraciolus left the honour of his Marquiſate for an obſcure life and the Goſpel at Geneva: Indignities and diſhonours done you in the way of duty, are honours; reproaches for Chriſts ſake are
treaſure, Heb. 11. 26. One of Pauls honorary titles is, Paul a Priſoner of Jeſus Chriſt, Philem. 1. and elſewhere he holdeth up his chain in a kind of triumph, For the hope of Iſrael am I bound with this chain, Acts 28. 20. What ever befalleth us in and for our ſervice to Chriſt, be it never ſo diſgraceful, it is rather a mark of honour, then a brand of ſhame.
Obſerve again, His relation to Chriſt is expreſſed by ſervice;
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 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 anorobbery call our ſelves our own. Your By Redemption you are Chriſts; Ye are bought with a price, 1 Cor. 6. 20. as the redeemed are bound to ſerve him that ranſomed them: If a man had bought another out of captivity, or he had ſold himſelf, all his ſtrength or ſervice belonged to the Buyer: Chriſt hath bought us from the worſt ſlavery, and with the greateſt Price; no thraldom ſo bad as bondage to Sin and Satan, no Priſon ſo black as Hell, and certainly Chriſts Blood is better then a little money: So that to live as if we were at our own diſpoſe, is to defraud Chriſt of his purchaſe. Thus we are Chriſts by Creation and Redemption; but now if we would be his ſervants, we muſt be his by voluntary contract, and ſpiritual reſignation: Yield
up your ſelves, &c. Rom. 6. 13. Chriſt loveth to have his right and title eſtabliſhed by our own conſent. We take Chriſt for Lord and Maſter, and give up our ſelves to him, that we may be no longer at our own diſpoſe, and therefore it is not only robbery, but treachery and breach of Covenant to ſeek our ſelves in any thing. This reſignation muſt be made out of a ſenſe of Chriſts love to us in his death and ſufferings: 2 Cor. 5. 15. Chriſt dyed, that they which live ſhould not henceforth live to themſelves, but unto him that dyed for them: We enter upon other ſervices out of hopes, but we enter upon Chriſts ſervice out of thankefulneſs. Again, This reſignation muſt be univerſal, without reſervation of any part: You muſt have no other Maſter but God; Mat. 6. 24. Ye cannot ſerve two Maſters, ye cannot ſerve God and Mammon. Uſually men divide themſelves between God and the world; they would give their Conſciences to Chriſt, and their hearts to Mammon: The Devil pleadeth for a part, for by that means he knoweth that the whole will fall to his ſhare; therefore all, the whole man, in vow, purpoſe and reſolution, muſt be given up to God. 2. Having given up your ſelves to Gods ſervice, you muſt walk as his ſervants, that is, not as you liſt, but as the Maſter pleaſeth: The Angels are Gods Miniſters, doing his pleaſure, Pſal. 103. 21. A ſervant hath no will of his own, but hath given up his liberty to the directions and comDavid 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 ſignifica
Again, Obſerve from the proper acception of the phraſe,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 emMath. 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, whebeaten 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 peoas ſervants of Chriſt, that you may give their perſons all due honour; conſider, God hath reCor. 4. 1.
Let a man ſo account of us as of the Miniſters of Chriſt, and Stewards of the Myſteries of the Gospel. The world counteth the Calling probroſum artificium, a ſordid artifice and way of living, whereby men ſet their tongues and parts to ſale, and think that of all Callings this can beſt be ſpared; therefore it is high time to aſſert the dignity of the Office: Men ſhould not think ſo baſely of thoſe who are Chriſts ſervants, not onAttendants; nay Embaſſadors, that imperſonate and repreJeremy, 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 peoas 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 Ordione that cometh after us who is mightier then we,
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 inJude 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 diJudas called Iſcariot, who beIt is good to prevent all viſible ſcandals
and exceptions againſt our perſons. I obſerve this, becauſe the Scripture doth elſewhere, Joh. 14. 22. Judas ſaith unto him, not Iſcariot, How is it that thou wilt manifeſt thy ſelf to us, and not unto the world? The Scripture would not have you miſtake him that ſaid ſo: Men drink leſs freely of a ſuſpectJames was of great credit and repute, reckoned by Paul among the Pillars, Gal. 2. 9. From whence obſerve, 1. That it is lawful to uſe the credit of others for the
advantage of the Truth. In the 15 of the Acts the Apoſtles might have determined the caſe by their own infallible ſpirit; but for the greater credit ſake they take in the conſent of others, verſ. 23. The Apoſtles, and Elders, and Brethren, &c. Paul dealing with Heathens, quoteth the ſayings of their own Writers in divers places; which may juſtifie the unafThat we ſhould walk ſo, that we may be an
honour to our relations. This is one of Judes titles, the Brother of James; He took it for an honour to be related to ſo emibrother, 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 anChron. 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 conoutward calling, and in that ſence Chriſt
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 isRom. 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 callCalling 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 withNo 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 askWe 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 backwardleave, for there men are forward enough; but here guilt maketh us ſhy of God, and
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 bonIſraelites were in Egypt under corporal bonSamuel 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 acknowleave, 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 ſuitoffered 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, becauſeſelf 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
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 ſomehigh 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; 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
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;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 offerCanaan to the Iſraelites, and they preferred Egypt before it, he ſwore, 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.
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
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 wathey 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,
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: CallTheſ. 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 calleternal 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 aſſubeſt view of mercy, and a call is the firſt diſcovery and copy of it; for it is an act of
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, Callkey 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 confrom ſin to grace, is a work of greater difficulty and powfrom 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 converTheſſalonians, 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 imaſpiritual feeling;
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 effigreat 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 careleſſthe 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 weakgentle 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 deput 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
moſt terrors, becauſe they have withſtood moſt means:greateſt ſervices have moſt terrors, that they may ſpeak the more evil of ſin, bepublique 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 imviolent way and roughly, muſt needs be ſenſible of that omnipoPaul, 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
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
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 himeaſie 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 careconſtant 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
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 ecchoLo 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 larthe 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 properby 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 conſethe 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 to convince, is Ariſt.
Certainly I am a ſinner, an unbeleever, a very wretch, that
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 guilty there, and in danger of dam
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; ſomeTolle & Lege was of this nature.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 callby the Word, and moſt uſually by the Word preached, ſeldom otherwiſe; for Godreading 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
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
my Siſter, my Dove, &c. while Chriſt was ſpeaking ſhe is careI have put off my co
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 ſofirſt 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 portime 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 opDavid, Pſal. 119. 93. I ſhall never forget thy Precepts, for by them thou haſt quickened me: Oh I ſhall ne
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:
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, tenden
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
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 themHoly wonder, which ariſeth from comparing their own wretchedPet. 2. 9. Who hath called us out of darkneſs into his marvelous light; implying that Gods grace is moſt wonwoful darkneſs maketh it marvelous light: In this change there is nothing but what is wonderfulſweetneſs and the power of that grace by which it is wrought: The ſweetneſs of graceAbraham the grace of the Covenant, he fell upon his face, Gen. 17. 3. in an humble adoration and reverenceThe power of grace; If Peter wondered at his deliverance by the Angel out of that ſtrong Priſon, we have much more cauſe to wonThe 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 comHowbeit at thy command, &c. Luke 5. 5. So it is unlikely God will receive me to grace, yet I will adventure, I know not what will come of it: Where Faith is ſenſible of a Command, it doth not dispute a duty, but accompliſh it: The Spirit ſpeaketh to the Soul, as the Diſciples did to the blind man, Mark 10. 49. Be of good comfort, riſe, becauſe the
Maſter calleth thee. I inſtance in theſe diſpoſitions, becauſe they are moſt ſenſible.
5. It may be evidenced by the fruits and effects of a call; the call inferreth a change of the former eſtate, both in heart and life.
1. There will be a change in the whole heart: In the mind and judgment, there the activity of the new nature is firſt diſcovered; Epheſ. 4. 23. Renewed in the ſpirit of the mind; in that which is moſt intimate and excellent there: In our diſcourſe and reaſon, all the diſcourſes, debates, purpoſes and cares of the Soul will be to pleaſe God: The mind is made a forge for holy uſes, wherein to debate and contrive how to carry on the work of grace, how to glorifie God in our relations, concernments; certainly this will be found in all thoſe that are called and converted. So in the will and affections there will be a conſtant inclination towards God, as the chiefeſt good: Pſal. 19. 57. Thou art my portion O Lord, I have ſaid that I w'll keep thy Words: The Soul is rea decree iſſued forth in that behalf, to dechiefeſt 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 worEph. 4. 1. I beſeech you Brethren walk worthy of the Vocation wherewith ye are called; that is, ſuitable to the purity,
dignity of it. When David was a Shepherd, he thought of nothing elſenew 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 beleeveCorinthians 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 Thou art a Kings ſon ▪
Oh remember your dignidignity of your calling, ſo of the purity of it; He that hath called you is holy, 1 Pet. 1. 15. and your condition is aholy calling, 2 Tim. 1. 2. and the end of your calling is hoTheſ. 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 callingpollute 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,
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 NoteThat 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 accepto 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 ſigto 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 lit
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.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: Sanctiactual 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
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 godkeep themſelves unſpotted from the world, Iames 1. 28. B
to drink in the Cupsſacriledg, it ſtealeth an holy thing from God. But over and above all this, they dedicate themſelves, or ſet apart themRom. 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 hogift, 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 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 polby degrees, and at death wholly, and never before: When Chriſt cometh to bring us to God as the fruits of his Purwithout ſpot and blemiſh, Epheſ. 5. 26. The Papiſts cavil, 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 ſinthe time, moſt probably in the moment of expiring: As the Soul in the very moment whereſanctified, and preſentcleanſed 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 weakening of ſin, but not the deſt
of it.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 waſhdayly repentance, beſides our 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 filthiactual 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 diſnew heart and a new ſpirit, ſee Ezek. 36.
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
and the other our actual.
1. For habitual Sanctification, or that which is wrought in the heart, I obſerve, that it 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 graceTheſ. 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 rationunderſtanding, conſcience, will
ſoul, the lower part, the more brutiſh and ſenſual affections and deſiresbody, the outſanctified, that is, kept in a good order and frame, that it may not rebel, or diſobey the motions of the better part. You ſee every grace: In Conſtock 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 revealteachable, though actually ignorant; there is ſomething in their hearts that carryeth a cognation and proframe 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 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 comknow 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 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 conforlife, thoughts, words, actions, all are ſanctified: there is a ſpirit of holineſs working within, and breathing without, in ſanctinew 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 ConſcienceLaws of God, love of the kindneſs of God, and faith of the rewards of God; and ſo obedience ſheweth us the matter of the duencouragement: 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? 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 ſenſiPrinciples 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, temHoſea 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 worlddiſcharge 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 isutmoſt 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 connatural ends: It is grace (as I ſaid) that ſublimateth the intention of the creature: A carnal man can go no higher then Self;
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 diſcoveras 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. 15outward work of the Law, and their aim is but the freedom and welfare of nalegal 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 exProv. 21. 27. The ſacrifice of the wicked is an abomination, how much more when he offereth it with an evil mind? that is, to buy an indulgence in other ſins, that he may ſin them freely and with leave from Heaven: In ſhort, all their duties of worſhip and charity are performed as a
ſin-offering, and not as a thank-offering; to ſatisfie God, not to glorifie him; uſually they are extorted from him in a pang of conſcience; as a Mariner caſts out his goods in a ſtorm, or a traveller yieldeth his money when beſet with theeves; there is no true delight in God or in obedience. And thus I have ſhewed you what it is to be ſanctified in heart and life, which was the firſt thing propounded.
Secondly, Let me now ſhew why Gods called people muſt be ſanctified, and that brieſly and in few words.
1. For the honour of God, of every Perſon in the Trinity, Father, Son, and Spirit. For the honour of the Father, that his choyce may not be diſparaged: Epheſ. 1. 4. He hath elected us to be holy.
2 Theſ. 2. 14. Choſen to the ſanctification of the Spirit.morality hath ſome maGospel holineſs; whereas looſeneſs is looked upon with ſcorn and conchoſen people would be a diſhonour to him if they were not ſanctified: therefore God the Father aimchoyce 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
1. 15. It were monſtrous that God ſhould ſet his affections upon a people altogether Lactant.
may be partakers of his holineſs, Heb. 12. 10. threſhed, that our husk may fly off: God certainly delighteth not in the afflicloveth 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
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 hoSanctification as the fitteſt bleſſing that he could beſtow upon us: Every diholineſs, grace, which is our ſplendor and Pſal. 93. 5. Holineſs beornament: And indeed this was a far better gift then any outward greatneſs and excellency could be; for moral excellencies are far better then civil and natural: It is Gods own honour to be holy, therefore it is ſaid, that he is glorious in Holineſs, Exod. 15. 11. He is elſewhere ſaid to be rich in mercy, but here glorious in holineſs; his treaſure in his goodneſs, but that which he achonour 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
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 OrdiJohn 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 oba ſanctuary for Villains and men of a licencious life: Origen anſwered him, that it was not a Sanctuary to nouriſh them in their evil pracHospital 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
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
purpoſes accompliſhed for which he choſe us, and Chriſt his purchaſe made good, and the Spirit who is left in charge to ſee all ac
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
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 departSaints 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: 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
both for temper of Soul and ſtate of body, certainly he muſt needs be an holy
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
Thus with reſpect to our hopes we muſt be ſanctified; the foundation and ſeed of glory
grace, and that life began which we muſt live for ever
It ſerveth for Conviction: If Gods people are a ſanctifibirthright for ſuch Eſaus; the portion of the Lord are an holy portion, but 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;
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
in Miſcellaneis. Multi gloriIf 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 characHoly 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 origichair of ſcorners, thoſe are 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 thoſereverence, not reproach.
Again, It ſerveth for Caution, to prevent miſtakes: ChriPſal. 4. 3. Know that God hath ſet apart him that is godly for himſelf: The Beaſts worBeaſts 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
and dispoſition, they depart from iniquity: Take heed then, have you this ſeal and imSanctification, 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
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 acknowledgground and reaſon of their actions, and therefore are ſoon ſano 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 mohungering 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
Ʋſually there is ſome great prevailing ſ
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 inteworldlineſs: 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
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 unPaul 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 re
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 conPet. 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 caroutward 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 miſcarIob 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, bedefects 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 complainFalſe 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 diſignorance, compare 1 Cor. 8. 2. with Prov. 30. 2, 3. the more faith, the more they bewail unbelief, and ſee a need of increaſe and further growth: Mark 9. 24. Lord I beleeve,
help mine unbelief. Oh I want faith, what ſhall I do! ſtill I am haunted with prejudicial and leſſening thoughts of Gods alſufficiency and goodneſs. It is excellent when the Soul is thus kept hungry and humble under our enjoyments, and we forget the things that are behind, becauſe the things that are before us, or not yet attained, are much more.
3. The next thing is Lyfords Careſtraining 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 reſlaviſh 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 Con
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, beFormality, becauſe that is only in pretence and ſhew, whereas this is a real work upon the Soul; from reſtraining grace, becauſe
preparation and beginHeb. 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 comfull and ſure: therefore a main thing that was wanting in thoſe ſpoken of in Heb. 6. was huraſh 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 happineſsOh 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
graces as well as comforts; that experience which they have had of Chriſt, maketh them long for more: But now in Temporaries there is a
looſe aſſe
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 poſſiuſeful 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 entinkling 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 uppractiſe. 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 atour 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 glolove 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
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 SaJohn 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 ſeverPet. 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.
holy, then make its ſelf to be: We could defile our ſelves, but we cannot cleanſe our ſelves: Auſtin Meditar.
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: Aug.
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
thee: Grace is his immediate creature: Mans will conreſiſtance and rebellion; and outward means work not, unleſs God put in with them; elſe why ſhould the ſame Word preached by the ſame Mini
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 unTertul. in Apol.
famiſh himſelf or hang himſelf; they knew no remedy but offering violence to Nature, or elſe death and despair. Democritus blinded himTertul. ibidem.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 accomNot 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 ſupplyChriſts 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 Creation, which is a making things out of nothing; but alſo by Victory, or a
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 aſcrideſerve it not, it cometh from the Fathers good-will and Chriſts merit; we work i
'tis accompliſhed by the power of the Holy Ghoſt.
Again obſerve, That though the work of grace be immediately
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 beFather 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 Fadonation, 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 acknowledgSee Stella at large de cap. 18.
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 conthe 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 ſeveguilt 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 difirſt 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.
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 ComMat. 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 prolimited 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 behigher 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 beleevingſeveral endearments with which their perJohn 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
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, refulneſs 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 conGod 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 acknowLord 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,] 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
called and ſanctified people are preſerved and kept in their ſtate of grace and holineſs in and by Jeſus Chriſt. The Point aſſertby 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 ſenſtate 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 DocSeeming 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 concernPeter, Luke 22. 32. I have prayed for thee that thy faith fail not:
Chryſoſt.
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;
David lay in a ſpinine 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 ſhewGods 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 themFathers 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 applyIſai. 38. 5, with 21. More clearActs 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
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 namoral choyce, but nature: but a child of God cannot, becauſe he cannot grow up to this certainty but in the exerciſe of grace; 'tis begotwe 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 conCor. 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
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 conſtantprofeſs 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 gra
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 ut
Once more, and I have done with the ſtate of the QueſtiHeb. 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.
Iſ
54. 10. and fear will not let us depart from God.depart from us, if we be not wanting to our ſelves: And Bernard obſerved that our own fleſh is not menRom. 8. What ſhall ſeparate us from God? &c. Soli eum deſerere poſſumus propriâ voluntate, our own will may ſepaRemonſtrants, 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 Perſeve
Secondly, The Grounds of Certainty by which it may apPerſeverance 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 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?
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 exRedemption is eternal, not only as 'tis of uſe in all ages of the Church, but in reſpect of every particuHeb. 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.
Luther.
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 miſTeſtator, 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 in
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
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 Salglorifie 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 mainCharge from the Father to loſe nothing, John 6. 39. neither body nor ſoul, nothing that belongeth to an elect perthe 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 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
Let us now come to Application.
It preſſeth us to perſevere with the more care; 'tis noJohn 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 afSpirits 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: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 haveIſai. 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;unchangeableneſs of his Love: When they ſee themſelves ſafe in the midſt of weakneſſes, and Satans dayly aſſaults, it doth much indear God to their Souls. Certainly Daniel was much affected with his preſervation in the Lions den, when he ſaw the Lions ramping and roaring about him, and yet reſtrained with the chains of Providence, that they could do him no harm: So the children of God muſt needs love their Preſerver, when they conſider what dangers are round about them; how little they ſubſiſt by their own ſtrength, and how much they have done a thouſand times to cauſe God to withdraw his Spirit from them; and therefore the great arfreedom 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 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 deLuke 22. 31. and we have often forfeited Gods proeverlaſting Mercy, what would become of us? Certainly they that do not love God for their preſervation, they are not ſenſible of their condition in the world; what a naughty
heart they carry about with them: '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 watchChryſoſtom'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,
Ʋſe.
eaſily, they have no intereſt in grace: 1 John 3. 9. He that is born of God, ſinneth not;
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 temptatiſpot 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.outward happineſs; things are
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 unget 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 knowJudas 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 infall 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 graciSeeming and unſound
grace; as Hymeneus & Alexander are ſaid to make ſhipwrack of faith, that is, falſe faith, 1 Tim. 1. 19. 20falſe 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 propollutions 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 Conſciſtony 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
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 bettemporary refreſhing. They weaken Chriſtian comfort that make BeDancers upon a rope, every moenjoying God, ſo nothing ſhall utterly make him ceaſe to
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 Iſalienate 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 inherimerit 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 reGoel, 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 expetimes 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 reDavid 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 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 bluntdeath ſhall not ſeparate: as Olevian comforted himſelf with that, Vide Scult
IſaIſai. 54. 10. The hills and mountains may depart, but my loving-kindneſs ſhall not depart from you; being in the agoSight 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.
Mercy unto you, and Peace and Love be multiplyed.
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
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 difJames 1. 1. To the twelve Tribes
greeting: ſo Acts 15. 23. which was the uſual ſalutation among the Heagrace 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
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 ſomegeneral, 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
wiſh to our ſelves and others. The Apoſtles in their ſalutations do not wiſh temporal felicity but ſpiritual grace: Gods peothe 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 themNature 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 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 abunDavid prayeth, Pſal. 106. 4. Remember me, O Lord, with the favour that thou beareſt unto thine own people; nothing leſs would contentFavorites mercy: other bleſsings are diſpenſed out of commercies 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;
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 preferment, peace of Conſcience with outward troubles is an happy condition: if there be a flowing of ſpiritual comforts, as there is an ebbing of outſpiritual 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 preferJohn, commendeth the Colledg of the Apoſtles to the Father; and what doth he ask for him? dominion and worldly repreſervation 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 perſonsThoſe 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 mullove, that being a grace in us, 'tis alprogreſs; in Heaven only 'tis compleat: Take it for love to God, there we cleave to him without diſtraction and
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 timesIn 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 faithdeceive, 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 forHere 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 concur
In the next place, how aptly theſe bleſsings are ſuitedmercy, 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 creapeace 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 enſpiritual 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 reaDeut. 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 napſtoln 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
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 downintereſt, but love, that mounteth upmercy, 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 belove, 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: Luke 2.
and good ▪ will. All comes from good ▪ wil; that's the firſt couſe
laſt end. Under the Law the firſt and the tenth were the Lords; the beginning and ending are his.from him and to him.
Secondly, Let me handle them particularly and apart;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
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 neicut 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
1. 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 S
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 rejoy and
triumph; Jam. 2. 13. Mercy rejoyceth over Judgment: but if he be compelled to ſtrike, and Juſtice muſt be exerciſed, the Scriptures repreſent a reluctation in his bowels; Lam. 3. 33. He doth not afflict willingly, nor grieve the children of men; in the original, from his heart; but is like a Father, with a rod in his hand, and tears in his eyes.
3. The Scripture repreſenteth God as exerciſing mercy, though with ſome preſent diſadvantage to his Glory: As mercy to the Ninivites, though the credit of his Meſſage lay at ſtake; Niniveh ſhall be deſtroyed in forty days; yet God ſpared it; and therefore Jonah in a pet challengeth him for it; Jon. 4. 2. Lord, was not this my ſaying when I was in my Country?
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 Judgderiſion; 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 ſuſkeepeth ſilence. The great ſtumbling block at which moſt have daſhed the foot of their faith, is the ſuſpenſion of due JudgAſlyria 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 confi
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 relentrunneth 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 hap
They that conſtantly refuſe the offers of his grace, are born with for a long time: Rom. 9. 22.
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 vawant 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 beSamaria, 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,
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 yearsJuſtice 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 Bradwardine.
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 damprevention; 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 prickCor 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 probleſſed Seed; So often Mercy overtaketh a Judgment,
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 reno 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 effectualown, but it vvholly redoundeth to us. Again, He doth us good that he may do us good for ever: He truſteth us vvith Mammon, to prepare us for the true riches; and vvith the riches of grace, to prepare us for glory. Look as men vvhen they vvould put precious liquor into a veſſel, firſt try it vvith water to ſee vvhether it leaketh or no: ſo doth God try us vvith common mercies; he giveth us an eſtate in the world, that being moved vvith his goodneſs, vve may look after an eſtate in the Covenant, and an intereſt in Chriſt; and ſo fit us for Heaven. '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 aſſimubleſſings are curſed; for Mercy can bear any thing but a conſtant abuſe and neglect of it ſelf: Certainly Gods refrom God, ſhould lead us to God: ſee Rom. 2. 4, 5.
8. Conſider in how many notions Mercy is repreſented to us: Gods Mercy hath many Names; a diſtinct conſideration of them yeildeth an advantage in beleeving: for though they expreſs the ſame thing, yet every notion begetteth a freſh
thought, by vvhich Mercy is more taken abroad in the vievv of Conſcience: This is that pouring out of Gods Name ſpoken of Cant. 1. 3. Ointment in the Box doth not yeild ſuch a frapoured 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 noNehem. 9. 17. ſo Pſal. 14. 5. 8. and in Exod. 34. 7. and you vvill find, that this is the veryenumeration and accumulation of names of Mercy, but to give us an help in meditaMercy, 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 knovvtranſient, and paſſeth out to the creatures: God knoweth himloveth 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
but Mercy a
requireth deſert, but Mercy only want and need. 2. The next notion is Grace, vvhich noteth the free bounty of God, and excludeth all merit of the creature: Grace doth all gratis,
freely, though there be no precedent obligation, or debt, or hope of recompence, vvhereby any thing may accrue to himſelf; only that it may be vvell vvith the creature. Gods external motive is our miſery, his internal motive is his ovvn Grace and elective Love: Am I in want? there is mercy; Am I unworthy? there is grace. Mercy rewe 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
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. Aug.
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 communicarich 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 comPſal. 119. 68. Thou art good and doſt good; thereDavid goeth to him for grace. Well then, ſtudy Gods Name, and anſwer all your diſcouragements out of the de
9. Conſider your own experiences: We have not As they ſaid, We have heard that the Kings of Iſrael are merciful Kings, &c.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 purGods patience; How long hath he waitſpared 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 creaJuſtice, 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 unluſts 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
look, a glance upon Sodom; and Her
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 diſweak 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 inunrighteous 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 diſpenthe beſt at laſt; therefore they muſt have ſomeCommon hearts are contented with common mercies; but they are ſtill waitMaſter 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
brands out of the burning, Amos 4. 11. or like a debtor that eſcapeth out of the Serdeliverance 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 foolmeditation 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 tomercy 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.
Chryſoſtom
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 pleaThis 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
ObſDavenant de JMeritmongers 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, 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 confi
It exhorteth us to uſe this encouragement to bring ourB
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
Tec
a begging: The Kings heart is to ſhew mercy; he hath ſworn, that he hath no pleaſure in his deſtruction; therefore take courage and come to him: He hath ſent Chriſt to you, as a pledg of his good-will and mercy, why will you not come to him? He that had Love enough to give us Chriſt, hath Bowels enough to give us Pardon, and Bounty enough to give us Heaven, and what ever we ſtand in need of: Fear not his Juſtice,
Juſtice and Mercy are made friends, Chriſt hath taken up the quarrel between them, ſo that nothing hindereth but that God may act according to the natural inclination of his own grace. And let not the multitude of your ſins diſcourage you; The free gift is of many offences to Juſtification, Rom. 5. 16. Take it for the ofmany 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 unimportunities ſake. See Luk. 11. 8. Luk. 18. 5.
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 concernwant 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
young Ravens will tell you otherconſtant asking. Upon all theſe encouragean eſſay: faith at firſt ſtandeth but upon one weak foot;
Who knoweth but that God will be gracious? There is encouragement enough to venture, though we do not know what will come of it: Take up a reſolution to make tryal; you will find better welcome then you can expect; God deſires to exerciſe mercy as much as you deſire to feel it.
It preſſeth us in all our enjoyments to acknowledg Mercy:
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 excelout of nothing; but he is merciful to us, notdemerit 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 inJuſtice 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
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 awarda like puniſhment to all that are found in a like crime; but Gods infinite and eternal Mercy only maketh the differ
'Tis Caution; Do not wrong Grace and Mercy, if it beMercy 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
and pleading of Mercy do not move to look after our Salvation; though you do not despiſe, there is danger in bare Matthew did not deny, but make excuſe,
22. 5 They would not take it incare 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,
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 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 predung-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
a taſte: At firſt coming to Chriſt, we make an eſſay and tryal, and uſually then God giveth us 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 ſweetGrace and Mercy.
'Tis high time now to ſpeak of the ſecond thing prayed for, which is Peace; Whence obſerve, That Peace is a great
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 conſure 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
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 acdeſtroy 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 prino 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. 7command 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 puniſhown 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
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 deIſai. 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 ApoCor. 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
and ſuſpition with them; they that have once been enemies, they may be again, therefore they do
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.
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. 7deſtroy 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 maobedience 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
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 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 maa mutiny in his own heart, Rom. 2. 15. thoughts accuſing and excuſing by turns,
man and his conſcience are at odds, and a man and his affections: Now we being reconpeace 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 chilſpiritual; 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,
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
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 apprehurt, 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, parreconciled, 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 priviledgEnmity 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:
Tertul. ad Martyras.
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,
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: Wecareleſs and the diſtreſſed. 1. To the careleſs; Conſider, you are born enemies to God: They that loved him from their cradle upvvard, never loved him: You muſt make peace vvith God, for you cannot maintain war againſt him; Are you ſtronger then he? What vvill you arm? luſts againſt Angels? And do you knovv the terror of his wrath? one ſpark of it is enough to drink up all your blood and ſpirits, Job 6. 4. The preſent life is but a vapor, ſoon gone: If God be angry, he can arm the leaſt creature to kill you: The vvhole Creation taketh part vvith God; Adrian vvas ſtrangled with a Gnat. But death vvill not end your ſorrovvs; none can puniſh their enemies as God can; he can ruine your body and ſoul for ever and for ever: Hovv vvill you ſcreech and howl like Dragons? But your torments are vvithout end and vvithout eaſe: Be vviſe then, and do not ſleep vvhen your damnation ſleepeth not; novv is the time to make your peace vvith God; Ah that you knew in this your day the things that belong to your peace, Luk. 19. 41. Peace muſt be had novv, or elſe it can never be had hereafter; the day of patience vvill not alvvays laſt; therefore let us get inArk 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
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 aſCovenant. 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, letright 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 Tertul. Apol.
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
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
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, andLove, which (being taken here not for Gods love to us, but our love to God) may be thus defined; 'Tis a gracious and
holy affection, which the Soul upon the apprehenſion of Gods love in Chriſt, returneth back to God again by his own grace. TheGrounds 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 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
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 conſiin 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,
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 enPſal. 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
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 Comſweet 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
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: Cerſuch 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
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 abſomeaſure 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 noGods 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 beduty 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 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
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,
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 beleaſt 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 allneceſſity 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 unpardoning then we in ſalvation, and he is more ready to give then weask: He often calleth upon us to call upon him; as if he
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 Hoſin, 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 paſblindneſs 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 wouldarm 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: Evepardoning 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
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: Weencompaſſed 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, Ordiown 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
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 belove 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 refreſhſap 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 proour 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 ano 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 ſhallCreation, 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, 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?
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 aſſiſtglory, 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, eſpein 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 conſideſerved 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 renpainted as with a needle, like a garment of needlework of divers colours, richly embroydered with nerves and
eye, wherein there is ſuch cuhand, 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 ofPreſervation 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
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: Inthe 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 particular and expreſs care of Gods Provido 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
There is
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, caſtmercy 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 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 neednobler 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 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 anoblige 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
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 MaleChriſt 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 inrebuke 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, welcurſe, 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 with
The third and next Argument is, God hath deſired it: Whata Prince ſhould not only make love to a vile and abject
creature, but ſeek all means to gain her affection, you would count her very froward and unthankeful to give him the deoblige 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:Cor. 16. 22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha: The form of ſpeech imply
He promiſeth: We have not only mercies in hand, butin 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
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, therewooing, 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 betteWorld 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
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
earneſt bent and ſtrong motion
Neir
de inof 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 difchiefeſt good and the utmoſt end: One great bleſſing of the Covenant is a new heart, that is, a new and right placing of our affectiſummum bonum, the chiefeſt Good; even Nature cannot be ſatisfied without him, but Grace findall 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 huntgood 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 exdue 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 Aug.
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
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 impedianother 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 obguilty 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
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 Mavehemency 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
Atheiſm in the heart, as well as in the judgment: Ain 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
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
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 Anſe
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 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
inclination of the now nature, and that ſympathy and Saluſt.
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.
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 exreſervations; but ſince there is but one God, he muſt have all, for he doth not love inmates. When the HarGod 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 reigneDagon 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
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 Gaown 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 parSarah 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
1. An hatred of ſin; Pſal. 97. 10. Ye that l
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,
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.
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 firſt love, Rev. 2. 4, 5.
3. Delight in Gods preſence, and grief for his abſence; orGods preſence and grief for his abſenholy ſenſibleneſs both of his acceſſes and receſſes, to and from the Soul: Can a man love God, and be content withYe 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 commuſhould 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
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 merEſau 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
love; as alms, faſting, prayer, Martyrnothing;
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. InReaſons 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
Reaſons or Motives.
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 neJacobs ladder were either aſcending or deſcending, contiſtinted trees in Chriſts gardoated 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:
Bernar
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 APet. 1. 11. That we muſt give diligence, that an abundant entrance may be miniſtred to us into the everlaſting Kingdom of God and our Saviour Jeſus Chriſt. Some are afar off from the Kingdom of God, as perſons ignorant and touched with no care of Religion: 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 barſcarcely 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;
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 SDub. Evang. par
& alios paſſin.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 Farich 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 imporich and
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 Famerit 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
and our reaſon is ripned and perfected together with our age.
10. We may learn of worldly men, Who
joyn houſe to houſe, and field to field, and are never ſatisfied: So there is an holy covetouſneſs in ſpirituall things when we joyn 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
hope then by memory, and what he hath ſeemeth nothing to what he expecteth: So ſhould we 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 coveHe goeth to
and all for a little
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 ſer
Secondly, the next thing which I am to do is to give youobſervations 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
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
of our lives. Bernard.
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.
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 reTell me thy name, Exod.4. and afterwards, ſh
Exod. 33. Our faireſt portion in Heaven is the ſagrace 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 mathe 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 gomore 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,
more practically, and in another manner then I did beold 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 re
6Of 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.
7lGrowth 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 glo&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 heaPlutarch in hiPlutarch in his Treatiſe of growth in morall virtue,
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 concern
2. More ſolid and judicious, Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a childiſhneſs in religion as well as nature, when we are led alfancy and affection, but afterward we grow more prudent, ſober and ſolid: Growth then is not to be meaſuinfancie of Grace our affections are moſt warm and pregnant: Thomas Goodwin
in a Treatiſe of growth in grace.young tree may have more leaves and bloſſ
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 diſwill outſtart the underſtanding; but in old men nature being ſpent, and through long acquaintance with Religion, there are not ſuch quick and lively moſick of love, have more qualms and agoin love, and grow more firm, conſtant, ſolid, rationall and wiſe, in ordering the ſpiri
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
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 acquainincreaſed 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 ſanctichiefeſt 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.
Firſt let us be earneſt with God for this increaſe, he hath the riches of Glory, Eph. 3. 16. which we cannot exhauſt.
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 bet
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.
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 themſtinted 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?
Beloved, when I gave all diligence to write to you, of the common ſalvation, it was needfull for me to write to you and exhort you, that ye ſhould earneſtly contend for the faith which was once deli vered to the Saints.
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 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 Charity] often [Love,] the Rhemiſts alCharity;] whoſe tenderneſs in this point (as one obſerveth) is not altogether to be diſallowed, leſt it be concommon and impure love expreſſed by 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
be to each other as beloved; ſuch dearneſs and entireneſs of aftheir bowels, and choiſer reſpects.
Reaſons are theſe. 1. None can have better grounds to love
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 hathfamily, 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 oown 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
ſame heaven? Luther and Zuinglius, Cranmer and Hooper, Ridley and Saunders, ſhall all acreliques of the fleſh that they cannot accord here: In other redifferent hopes, and it may be hopes that intrench and encroach upone 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 ecircumſtances, 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 acommon 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 anotheir tails, and ran together to burn up the Cornone 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 folone God, and Father of all] You all worſhip the ſame God, there is nothing divides more than different objects of Worſhip:
ſcorneth what another ador
'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
of love then others have.
higher motives, as the love of Chriſt,
Eph. 5. 2. walk in love, as Chriſt hath alſo loved us; the PaChriſtians, 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 acPublican 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 ſuffermore exact pattern of charity, and to elevate duty between man and man.
3. None have a greater charge, Chriſt calleth it his New
Commandement, John. 13. 34. A new Commandement give I unto you, that ye love one another: How new, ſince 'twas as old as the Moral Law, or Law of Nature? I anſwer, 'tis called n
becauſe excellent, as a new Song, &c. or rather becauſe ſolemnly and ſpecially renewed by him, and comnew 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 receiveneration 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
Thy father did co ̄mand us before he died, ſaying, &c. Gen. 50. 16. Let us fulfill the will of the dead: When Chriſt took leave of his Diſciples, he left this as his laſt charge, think of it when thou art bent to quarrel, or to neglect others: Shall I ſlight his laſt Commandement, his dying charge? '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 toeſtranged 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 himMark 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 meWhereunto 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
and right worſhip to our ſelves. 3. Take heed of letting love degenerate into compliance, there is the
Bond of the Spirit, and there is an unequal yoke, there are Wards of love, and the Chain of Antichriſtian intereſts, and you muſt be careful to make diſtinction, Iſa. 54. 15. They ſhall gather together, but not by me: There are evil mixjoyning 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 foundaJohn 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;
he ſpeaketh as if it were his whole care and thought to be helpful to their faith, and therefore did watch every occaſion: He addeth [to write to you] that's a further teſtimony of his love, that he would think of them abſent to write, when he could not ſpeak to them. So that here are two things. 1. The greatneſs of his love. 2. The way of expreſſing it by writing.
From the firſt [I gave all diligence] obſerve, That offices
of love are moſt commendable when they are diſpenſed with care and diligence: '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 occaHeb. 10. 24. Conſider one another, to provoke to love and good works: 'Tis not enough to admoniſh one anoſpiritual communion: So Rom. 12. 17. providing for
as carnal men do for their luſts, Rom. 13 14. So for Miniſters, 'tis not enverſed, 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 praypreſent 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, cerI 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 couldHoly 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 wouldZecharias cum labſence were a fair excuſe, a writ of eaſe ſerved upon us by Providence; yet godly men cannot be ſo ſatisfiall helps to promote the common benefits; a willing
mind will never want an opportunity, and they that have an heart, will be ſure to find an occaſion; they give all diligence to promote others welfare; and therefore uſe all means, take all occaſions: Which ſheweth firſt how far they are from this temper that do nothing but by conſtraint. A ready mind is a ſpecial qualification in an Elder, 1 Pet. 5. 2. and a ſure note of our reward, 1 Cor. 9. 17. But now when the Awe of the Magiſtrate prevaileth more then love of ſouls, every thing is done grudgingly: '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 laweary, 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 ſotJude is ſtudying which way to promote the ſalvation of others, and many do not look to the ſtate and welfare of their own ſouls.
Again obſerve, That uniting is a great help to promote the
common Salvation: By this means we ſpeak to the abſent, & to poſterity; and by this means are the Oracles of God preſerved in publick Records, which otherwiſe were in danger of being corrupted, if ſtil left to the uncertainty of verbal tradition: By this means are errours more publickly confuted, & a teſtimony againſt them tranſmitted to future ages: Speech is more tranſient, but writing remaineth; ſo Chriſt telleth the Apothey ſhould bring forth fruit, and their fruit ſhould remain, John 15. 16. Apoſtolical Doctrine being commitconſtant rule of faith and manners, and by the publick Explications of the Church left upDiſpenſations 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 famany pipes and conveyances▪
that in the defect of publick preaching, good ſupply
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 hatlAntichriſt under the fifth rib; the Earl of Darby accuſed Bradford for doing more hurt by his writings then preaching. Hezekiah's ſervants are comJuvenal.
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 vocaSynod. Dordra
Concilia de corblur 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 thePlutarchus in vita Numae.
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 Nowriting 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 negpreſent 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
colu
clamour of diſputations and violent diſcourſe,
calm debate, and mature conſideration of what is delivered in writing, which I rememTertullian wrote his treatiſe againſt the Jews, leſt the tumult and noyſe of the diſpute ſhould be ſome prejudice to the truth. But of this enough.
I come now to the next Circumſtance in the inſinuation or profeſſion of his readineſs to do them good, and that is the object or ſubject concerning which he would write to them, [the common Salvation,] a fit argument for Saints: The
Apoſtles in their private and familiar letters were very ſpiritual; yea when they wrote about their ordinary occaſions, as Paul to Philemon. Still they were ready to impart ſome ſpiritual gift, whether by conference or writing; thoſe Letters then ſhould be moſt welcome to us that mind us of the beſt things.
But what was this common ſalvation? I ſuppoſe by it is meant that Salvation wherein he and they, and all the Saints were concerned; this expreſſion may be conceived to be an Argument, either of the Apoſtles meekneſs, though he were an Apoſtle, and they private believers, yet I and you have but one common ſalvation, as Captains to indear themſelves to their Troops will ſay [Fellow-ſouldiers] as inhis 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 eſtaThat the Salvation of the peeple of God
is a common Salvation: not to good and bad; for it belongpeculiar people, but common to all believers: 'tis common to them in divers regards. 1. They all are choſpecial reaſon why Paul ſhould obtain mercy rather then John, and Andrew, and
Thomas. Free-grace acteth upon the ſame terms. All Gods motives are taken from himſelf, from his own boſome: For my own ſake, ſaith the Lord, Iſai. 43. 25. There may be a difference in the creature, John and Andrew may be otherPaul 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 anoThe 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 ſanctificatioimputed 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;
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 like precious for kind, though not degree; of the ſame nature, worth, and property,
to the heighth of an Apoſame 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 hintpublick 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 chariPaul 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 ambiwithin 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 conGods 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 enviRome would faine bring all the world to their lore, and confine truth and faith and ſalvation withKeys 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: Corleſſer 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 wriCor. 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 faTertullian 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
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, wheJew 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: difThey turn the grace of our God into wantonneſs, they that have an intereſt in grace can
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 dineceſſity 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;
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
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 diraviſhed Virgins. So when conſcience is unDavid could not find eaſe, till he conPſal. 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
Doctrines that are moſt needful; 'tis but a cheap zeal that deantiquated errours, and things now out of uſe and practice: we are to conſider what the preſent age needeth; what uſe was it of in Chriſt's time to aggravate the rebellion of Corah, Dathan, and Abiram? Or now to handle the Caſe of Henry the Eight's divorce, what profit hence to our preſent Auditories? There are preſent truths to be preſſed, upon theſe ſhould we beſtow our pains and care; uſually when we reflect upon the guilt of the times, people would have us preach general doctrines of faith and repentance. But we may anſwer, It is needfull for us to exhort you, &c. To what end is it to diſpute the verity of the Chriſtian Religion againſt Heathens, when there are many Seducers that corrupt the purity of it amongſt our ſelves? In a Countrey audience, what profit is it to diſpute againſt
Socinians, when there are Drunkards, and practical Atheiſts, and Libertines, that need other kind of doctrine? He that cryeth out upon old errours not now produced upon the publick Stage, doth not fight with Ghoſts, and challenge the dead: So again, to charm with ſweet ſtrains of grace, when a people need rowſing, thundering doctrine, is but to miniſter Cordials to 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
occaſion to compleat the Canon and rule of faith. We are beSeducers 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, to contend earneſtly. 2. The Object of this contention, which is, [the faith once delivered to the Saints.] Faith may be taken eidoctrine 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 conſafe and ſound to fumanner of its conveyance,
Vincenſius Lyrinenſi
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
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 apthe grace; if it be a diverſion, it ſhall be a ſhort one.
1. This faith is ſaid to be given. Obſerve, That faith is a
gift, ſo Phil. 1. 29. To you '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 imapower 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 asgrace. 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 4With what meaſure ye meet it ſhall be meaſured to you again, and unto you that hear more ſhall be given: According unto the meaſure of our hearing (if the Lord will work) is the meaſure of our faith. Acts 16. The Lord opened Lidia's heart
to attend to the things ſpoken by Paul; God ſtirreth up to the uſe of means, and whileſt we are taught we are drawn. 2. Though faith be Gods gift, mans endeavors are ſtill neceſſary; for ſupernatural grace 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 holdgrace; 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 peomany 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. ACaution, Faith is a precious Jewel, if once loſt wilfully after the knowledg of the truth, 'tis not eaſily re
3. Conſider the perſons to whom 'tis given; * 'tis not given to every one; for all men have not faith; and 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
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 Launſoap wherewaiteth 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,
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 founPeter 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 conheart 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 ſuitagrace 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
Vinc. Lyr. Menſis.
fancy
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, 1Tim. 6. 20. and to them were committed the Oracles of God, Rom. 3. 2. I ſhall obſerve,
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,
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
'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
and come to underſtand the courſes of the Lords Juſtice and Mercy, and in what manner he will gocauſe 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 hatchexcellent Religion; but what was the iſſue? Profeſſing
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 neAngels 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 allſuch 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 writſcattered fragments and obſcure characters, ſo defaced that they cannot be read; and how blind are we in theſeſottiſh 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 mornbrutiſh Cuſtoms among other Nauncleanneſs and unnatural ſins have been auby a Law. Therefore 'tis a great mercy that ſomeis 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 Revethe 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
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 nePrecepts were multiplyed, it was needmemories that they ſhould be written; the long life of Gods Witneſſes was leſſened, corruptions began to increaſe, Satan giving out lying oracles and viſions, idolatrous Rites and cuſtoms crept into the beſt families, the people of God were grown numerous enough to make a Comm
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. 12firſt Scripture with his own Finger upon tables of ſtone, and he comMoſes and the Prophets to do the ſame, Exod. 17. 14. and 34. 17. which diſpenſation of Word and Writing contigreat 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 ina 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?
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 continuno part of the Word hath been falſified, corrupted, deſtroyed: the world wanted not malice nor opportunity; the powers of the world have been bent againſt it, and corrupt perſons in the Church have been always given to other goſpelling; but ſtill the Scriptures have been wonderfully prethree 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 wantArts 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,
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 Gildas.
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
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 GoEngland for your ſak
Well then, Acknowldg God in the truths that are delivered
to you out of the Scriptures. What ever means are uſed, God is the Author of the doctrine, and the Dispoſer of the meſſage; receive it as the Word of God, and then it will profit you, 1 Theſ. 2. 13. If you had an Oracle from Heaven ſpeaking to you on this wiſe, you would be more ſerious: It is as cera more ſure Word, 2 Pet. 1. 19. more ſure then the Oracle ſpoken of in the Context: Repromiſes 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
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 onmercy of God, but the duty of the Church, to whom the Oracles of God are committed to be kept: Whence obThat God hath delivered the Doctrine and Rule of Faith
to the Church as a publique Truſtee, that it may be kept and employed to the uſes of the Truth. Let us a little ſee what is the Churches duty towards the Truth: I anſwer, 1. To publiſh it to the preſent age. 2. To keep it and preſerve it for ages to come: So that to the preſent age we are Witneſſes, to the future Truſtees.
1. To publiſh, own and defend the Truth, by Profeſſion and Martyrdom; and therefore the Church is called the pillar and ground of Truth, 1 Tim. 3. 15. namely in reſpect of men, and as it holdeth it forth to the world; and therefore we ought to harken to the Churches teſtimony till we have better evidence: We do not ultimately reſove our faith into
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 experijudgment of others whom we reſpect and reverence cauſgood opinion of a thing till we make tryalAug.
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 Lethold forth the Truth; and till we have further aſſurance is ſo far to be heard: We receive the faith of per Eccleſiam by the miniſtry of the Church, though not propter Eccleſiam for the Authority of the Church.
2. The next Office of the Church is to preſerve the Truth, and tranſmit it pure to the next age: As the Law was kept in the Ark, ſo was Truth delivered to the Church to be kept. 1 Tim. 1. 11. The glorious Goſpel committed to thy truſt: There is a truſt lieth upon us; upon the Apoſtles firſt to publiſh the whole Counſel of God, and then upon Paſtors and Teachers in all ages to keep it afoot, and upon all Beleevers and Members of the Church, to ſee that after ages be not defrauded of this priviledg: We are to take care that nothing be added, there is enough to make the man of God perfect; nothing diminiſhed; none of the Jewels which Chriſt hath left with his Spouſe muſt be embezzel'd; that it be not corrupted and ſophiſticated; for we are not onthe 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
Tradition it ſelf.
Now for the Manner [Once delivered,] that is, once for all,
Canon or Rule of Faith was cloſed up, there was nothing to be adda 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. ObThat the doctrine of Salvation was but once delivered,
to remain for ever without variation. Paul chideth them for being withdrawn to another Goſpel, Gal. 1. 6. and Peter tellfeigned Oracles, that they had a ſurer Word of Prophecy, 2 Pet. 1. 19. a ſafe rule to truſt to: and Paul biddeth Timothy,
Continue in the things which he had learned: and our Lord ſaith, Mat. 24. This Word of the Kingdom ſhall be prea
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 whatmake 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
is ſo much the greater: In Joſiahs time there was but
one Copy of the Law; in Diocleſians time there was an Edict to burn their Bibles, and Copies were then ſcarce and chargeable; yet ſtill they were kept, and ſo ſhall be to the end of the world, for the Sacraments muſt continue till Chriſt come, Mat. 28. 20. and 1 Cor. 11. 26. and the Word muſt be preached till we all grow into a perfect body in Jeſus Chriſt, Epheſ. 4. 12, 13. not only de jure, but de facto, not only it muſt be ſo, but it ſhall be ſo. Well then, expect not new revelations, or diſcoveries of n
beſide the Word,immutable Rule of Salvation. Again, it checknew Apoſtles, endued with a Spirit of infallibility, to reſolve all doubts and queſtions: We muſt give heed to the Scriptures, till the day ſtar ariſe in your hearts, that is, till we have full communion with Chriſt; for our reward in Heaven is expreſſed by the morning ſtar, Rev. 2. 28. To him that overcometh I will give the morning ſtar. Again, it confuteth the Familiſts, that dream of ſome days of the Spirit, wherein we ſhall have a greater light then is in the Scriptures; they fancy the time of the Law to be the days of the Father, the time of the Goſpel to be the days of the Son, and the latter end of the world to be ſaeculum Spiritus Sancti (as the Weigelians phraſe it) the age of the Holy Ghoſt, but fooliſhly, for theſe are the laſt times, and the holy Ghoſt was never more gloriouſly poured out then at Chriſts Aſcenſion, and greater things cannot be revealed to us then God in Chriſt reconciling the world: Laſtly, '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 deto the Saints,] it may be underſtood of the Apoſtles, to whom it was delivered to be propagated; oChurch, to whom it was delivered to be kept, and who in the conſtant uſe of Scripture are called Saints. Obſerve, That
Saints are moſt intereſted in the acknowledgment, propagation and defence of Truth. The Chriſtian faith was delivered to Saints and by Saints, and none receive it ſo willingly, and defend it ſo zealouſly, and keep it ſo charily and faithfully as
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 begreat Lavor; Regeneration is the beſt preparation for the Miniſtry. Others diſpaMiracles are ceaſexternal 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:
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; Hieron. in Epitaph. Marcellae. We can do nothing aGods 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. Apity 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. 14John 7. 17.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 ſpiriWhere 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 ſuperNone 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,
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
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 queſtionWiſdom 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 Tertul.
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 diſtinguiſhWho 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 Chriheart 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.
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 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 naSpanhem.
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 incliLuther ſaith, Every man is born with a Pope in his belly: And Mr Greenham hath a ſayif 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 uperror 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
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 corCaſt 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 anwiſe 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 canworthy 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 atreaſures and choiceſt priviledges, and not eaſily let it go, leſt we ſeem to have cheap thoughts of Chriſts bloodThe 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 tranſmitOne 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 prejuA 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 unfond 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 zealcurſed 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, 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 ſucomparatively little may be great in their own ſphere, eſpetheir ſeaſon, when they are the truths of the preſent
age, and now brought forth by God upon the ſtage of the World that we may ſtudy his mind in them. 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 venthe little foxes, Cant. 2. 15. The firſt appearances of Error are many times moTheſ. 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 falſAug. Ep. 80.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 queGen. 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.
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 caropinion 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 be righteous over-much; or when a leſſer diſſent is loaded with all the odious conſequences
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 exAs Rivet ſaid of MonRivets Apol. pro ſanctiſſima Virgine Macontumely, revilings, perſecution, biting and devouring one another; 'tis not zeal, but fierceneſs and brutiſh immoderation: Therefore all this exleſſer Truths, that we may prevent the further
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 the Foundation; as the Creation of the World by God in ſix days out of nothing, Gods Providence, mans miſery by ſin,
Theſe are Points of the greateſt moment, though I cannot but ſay that others alſo are Fundamental;
2. Who muſt ſtrive, and in
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 docleaſt 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
Pet. 3. 15. A reaſon of the hope that is in you: and 2 Pet. 3. 17.
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 powerActs 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 comdeath 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 Cyp. Mart. Cum triumCyp. Serm. de Lapſis.
women may put in a ſhare, they have lives to ſacrifice upheretical 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 howalk in the Truth, John Ep. 3. 4. Bernard.
life is a better witneſs of the reality of Religion then the tongue. 4. To compriſe all in a few words what ever maWe 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: Tertul ad Mart.
Say to Archippus, Take heed to thy Miniſtry which thou haſt received in the Lord, Col. 4. 17. Many may be ſtirilleneſs 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;
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 mentiProv. 25. 1. All this may be done by perſons of a private gift and ſtation.
2. There is ſomething that the Magiſtrate may do; 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.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 Kings reign, from him they received their power, and
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: Bemaſterly 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 Ho
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; thereſword and the trowel; not only to exhort by ſound doctrine, but to convince the gainſayers, Titus 1. 9. Theſe are 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 comdumb 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,
Tertul. conpoyſon the antidote may be tranſmitted to them.
For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into laſciviouſneſs, and denying the only Lord God, and our Lord Jeſus Chriſt.
J Ʋde having made way into their affections by a Salutation, which according to the wont of the Apoſtles, breathſpiritual and heavenly wiſhes for their good; he doth in the third Verſe exhort and engage them to a conneceſſity or occaſion of ſuch an Exhortation is declared, namely, becauſe falſe Teachers were got abroad, and had ſlily taken up the gene
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 Godwho 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 converſaturning 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.]
There are certain men crept in unaware
] Some ſay they are not named, as not being worthy, or rathings then perſons, to ſuppreſs the name, and deerror or ſin. But what is the meaning of this firſt thing layed to their charge, they crept in unawares? I anentrance into the Church under a colour and ſhew of profeſſion: Wicked men may creep into
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 baptizedActs 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 pefalſe 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, Salvian de Gubernat.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
'Tis ſpoken upon the occaAnanias and Saphira; it terrihypocrites, 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;
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. Bellar. de EcBellarmine himſelf conThat 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 arguJohn 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
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
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,
Peter, as will eaſily appear to thoſe that do comPet. 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
over and mask the face of Error with plauſible pretences, that unawares we may take it into our boſoms: The Apoſtle ſpeakſlights 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 obRavening Wolves in ſheeps clothing, Mat, 7. 15. Siſinnius NovatiVedelium in Prud. veteris Eccleſiae in Prol. c. 3, 4.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 ſubtleThey 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 exI 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 perfectiGen. 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 dePelagius talked altogether of grace; and 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 ſhewMyſtery 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. Uſhers AnThe 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 odiouſown 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
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 negWhileſt 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 Sothe cry, you are
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. 2Prove all things, no man is infallible; an implicite faith begets but a fond affection.
Secondly, Theſe Seducers are deſcribed by their condiwho were before of old ordained to this condemnation,] of old, that is, from all Eternity, for ſo the matter here ſpoken of imports; 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, judgment or condemnation; the word is indifferent to either ſence, 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
That the object of the divine Decrees are not only mens ways,
but mens perſons: He doth not only ſay that their condemactions 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
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. ThereBook 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
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
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 latiThat 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
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 itſo 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 crearevealed 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 Wiſhould 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 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 puniſhwilful blindneſs and hardneſs: Corrupt naclear enough to them that have a mind to underſtand it, and yet difficult enough to them that have a mind to harden themNon periclitor dicere (ſaith Tertullian) ipſas Scripturas ita diſpoſitas eſſe, us materiam ſubminiſtrar
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 corHoſea 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 wickpermiteth 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 quiſtrongly 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 beJews, and the Samaritans about the place of worJohn 4. 20. Once more, Gods permiſſion of errour conOffences 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,
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 tu&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 17Let 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
by God, They muſt be ▪ 1 Cor. 11. 19. Mat. 24. 6. And never is there ſo much of God and of the Beauty of Truth ▪
diſcovered, as when errours abound; ſo that if there were not errours, there would be more cauſe of ſuſpition, where all things run with a ſmooth and full conſent and were never queſtioned, then the ſtrength and worth of them is not tryed: But the words of the Lord are pure words, as Silver tryed in a Furnace of earth, purified ſeven times, thou ſhalt keep them O Lord, thou ſhalt preſerve them from
this generation, Pſal. 12. 6. 7. 4. 'Tis a ground of PrayLord 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 cruciActs 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 inſeeth it, for he foreſaw it, before it was committed: Yea, from all Eter
So much for the firſt Point, the next is, That from all
Eternity ſome were decreed by their ſins, to come unto judgement or condemnation; Becauſe this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation. I ſhall here take occaſion. 1. To open this Doctrine. 2. To prove it. 3. To vindicate it. 4. To apply it: In the Firſt, you will underſtand the Nature: In the Second, the Reaſons: In the Third, the Righteouſneſs; In the Fourth the profit of this Decree.
1. I ſhall open the Nature of it in ſeveral propoſitions. 1. '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 reprotime and order, before ever the creaBefore 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 yeſterThere 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
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. 26Even 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 ofequal 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 reſuperiour 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,
now Gods Preterition or paſſing by, is meerly and barely from the good pleaſure of God: But Praedamnation, preſuppoſeth conſiWhoſe names were not written in the Book
ſo again, Rev. 13. 11. In other places you have Predamnation expreſſed, as 1 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
hidden from them, Mat. 11. 26. they may have common gifts, or be under ſuch a common work of the Spirit, as leaveffectual 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 FaActs 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 deGods 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 ScripTheſ. 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 diſfreeneſs 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 diſcoverLiberty, and that he doth not act out of ſervile neceſſity, and his ſeverity in the eternal pains of them that pe
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
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 acas 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 Redispute, 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 beJuſtice, 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 inI 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 diſtritheir ſin, but their miſery, Preterition made them miſerable, but not ſinful: it doth not infer a Coaction and compulſion to ſin, ſin followeth upeffect, 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 exendureth 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 reGods 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, proElection
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 mapuniſhment 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 indiſtreſſed, 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 queſtionſecret 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
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 reprobatia 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 ſafeexamination or diligence; upon, examination whether we bemake 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,
&c. 3. The Doctrine of Election is of great uſe in the ſpiritual life, withas 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; nothinggreater ſupport in afflictions, eſpecifirm bond of love between beleevers, then the conſideration that they are all predeſtinated from all eternity, to the ever
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 conTheſ. 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 perIf 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,
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 peoOne 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 con
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 comWhether thou be ordained to eternal Life, or no? Now, if thou beeſt negligent and careleſs, and recaſe 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 Reſottiſh obſtinacy againſt the counſels of the word,
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]: 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 houngodlyneſs.
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 juſtiAbraham 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 intoReſhagnim, 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 innogood man, that is, the bountiful, the
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 diſtinungodlineſs 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 ſeInviſible 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 ComSabath at firſt was inſtituted for that purpoſe, to keep up the memorial of the Creation in the world. Now out of theſe ſpecula
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
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 Heaſubmit 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 con
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 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 peowhole world, and conſcience proclaimeth there is a God: the blindeſt man may ſee that, but they know little or nothe 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 ſuwhy, or whom it is they worſhip: groſs ignorance is a ſigne of no grace; for God hath no childe ſo litJer. 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, thoſe that know not God, in this place is meant, Pagans for 'tis contradiſtinct to thoſe that obey no
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
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 Hyto 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 intercepttruſting 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;
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 therePſal. 62. 9. Men of low degree are vanity, and men of high degree a lye; to appearelow 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
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 acknowIn 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
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 ſidIn 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 raChickns 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
there cannot be a greater ſigne of an ununthankful 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
fruitfull ſeaſons and ſhowres of rain, and filled their hearts with food and gladneſſe, Acts 14 16, 17. And ſurely nothing feedeth piety, and maintain
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 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
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 abThey 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 peraverſation, 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 beWord 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 negPrayer, 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, 4comfort 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
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:
Love is the doing Grace, and Fear is 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 alin 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,
eat, drink in the fear of God. Some Graces are as the Lungs
Joſeph, Gen. 39. 9.
4. If we doe not care to pleaſe him: An ungodly man thinkknow 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 Tertul. in Apol.
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 will
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 neg
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
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 reDeu
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 Macommon 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 perfun
3. There muſt be a willing ſubjection of our hearts and lives to his Laws: It muſt be a ſubjection of the heart; Gods Auform 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 ſubconformity 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,
hear that there is no Law, no ſuggeſtions are more catchI ſay to one goe and he g
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 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 TraMammon: In theſe ordinary actions of Eating, Drinking, Trading, you may be guilty of Idolatry before you are aware, and may ſet up the belly, or Mammon in
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 proyet more and more, as Ahaz did, though the Lord had exerciſed him with ſharp afflictions, and living in open irreligion, and deout grown the heart of a man, fearing neither God nor men.
Well then, if we would not be counted ungodly, let us
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
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 eijealouſie 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 unwhor
3. 'Tis the great ayme of the Goſpel to prevent ungodMyſterie 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
was better when there was l
&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
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
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
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, bea ſhew of wiſdom, Col. 2. 22Tim. 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, 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 Naprodigious 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 itthe 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 nouriſhThe 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
turning] in the Original 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]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 up
1. From the conſtitution of the Goſpel, it yeildeth no leave
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
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,
failings, but our duties: We were never ſo much obliged to duty as ſince the Goſpel, behelp 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 foreternal 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 ERom. 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 conGal. 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 priPet. 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
draw from the Goſpel: As to inſtance; in any thing wherein the Goſpel hath been abuſed, to three ends hath it been aRom. 6. 1. Shall we continue in ſin that grace may abound? God forbid.
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 ſuckLazineſs: men are apt to lye down upChriſt 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 conSadvian 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
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 obCor. 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 arA Parable in a Fools mouth (ſaith Solomon) is like a thorn in the hand of a
drunkard: When the ſpirits are diſturbed by exceſs of drink, men have not an even touch, and ſo when they would uſe a Thorn, or any ſharp thing they wound and gore themſelves, ſo do wicked men being beſotted with luſts, argue falſly from the Grace and the holy principles of the world to their own deſtruction.
Again, it ſerveth for caution, when you meet with ſuchbaſe 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 faithmore 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 PhaMark 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
Contzen a Jeſuit, citing this paſſage, cryeth out, See the fruit of Proteſtantiſm, and their Goſpel preaching; many are of his ſpirit, doe even hate the publication of the doctrin, of Grace, as if theſe were the cauſe of mens miſcarriage: If men abuſe the truth we cannot help it, however viſible miſtakes muſt be prevented, leſt men goe away with a Scorpion inſtead of Fiſh, and a ſtone inſtead of Bread.
2. The next point, that though Grace its ſelf be not pliable
to ſuch concluſions, yet wicked men are very apt to abuſe it to the countenancing and cheriſhing of their ſinnes and luſts. You ſee here the abuſe of the Doctrine of the Goſpel was very ancient, this ſpirit of Errour wrought betimes, the former dayes were no better than theſe, Eccl. 7. 10. In the Apoſtles dayes, vile hearts did abuſe good doctrine, Men were the ſame then which they are now. when ſuch kind of Errours have a ſecond ſpring and revolutioncarnal liberty, but let me give you the reaſons why ungodly men take liberty and occaſion from the Grace of God to ſerve their ſinful lusts and pleaſures.
1. Becauſe carnal hearts do aſſimulate all that they meet
with, and turn it into the nouriſhment of their carnal lusts, as the ſalt ſea turneth the freſh Rivers, and the ſweet Showres of Heaven into Salt waters, ſo do carnal men pervert the holy principles of the Goſpel, or as ſweet Liquours are ſoon ſowred in an unclean veſſel, ſo doe truths loſe their uſe, and efficacy when layd up in a carnal heart, and are quite turned to ano
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, beapprovers 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 beindulgence to the faln creature in the Goſpel, they ſtrive to draw all the paſgiven leave to ſinne freely.
3. Becauſe man is obedient naturally no longer than when under impreſſions of awe and fear, the cords of a man work little with us, like beaſts we onely put forward when we feel the Goad: Violent means doe more than gentle perſwaſions, and the ſweet ſtrains of Grace. Uſually where we are dealt with in that kinde, we wax wonton and kick with the heele, as an Aſſe-colt being ſuckled and full, kicks her dam in the 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 diſbonds and yokes, Pſal. 2. 3. The pale or the yoke is grieJob 11. 12. Jer. 31. 18. Now being ſo reſolhear 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;
patience of God often abuſed, when the Lord keepeth ſilence in heaven, and doth not preEccleſ. 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 comSam 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
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 decreeththe 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, AdulGod 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 ofSwine beSaints: 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
Thou fool, beſides the uncertainty of thy having time or grace to repent; this is a manifeſt abuſe of Gods paRomans 2. 4. 5.
3. The Doctrine of Goſpel grace is abuſed many wayes. Sometimes to exclude the fear and reverence of God, as if
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 abolGoſpel, 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 1if 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 properof 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 gapMark. 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 Scriplicentiouſneſs in the uſe of the creatures unlawful 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 inHe 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 immediword and ſpirit together, as inſeparable in the diſpenſation, Iſai. 59. 21. and the Apoſtle in one Verſe, ſaith deſpiſe not propheſcying, 1 Theſ. 5. 19. and preſently Verſe 20. Quench
not the ſpirit: implying, whoſoever doth the one, will, cer
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.
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 aall 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 ethey treaſure up wrath, &c. Rom. 2. 4, 5.
3. 'Tis ſoul ingratitude to turn our mercies into a provoCalf of our Earings, and to ſerve our luſts of Gods Providence, as he ſaid of Adam, that what he reRib he returned 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
Plenty the fuel of our luſts, what is it but to make God ſerve with our ſinnes, and to grow worſe for the Gothe 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 Godlicentious 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 looſcomforts, 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
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, whetherturn 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, comCor. 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
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, theremore 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 acmore chearful, not more ſlack and negligent.
Secondly, Leſs circumspect and wary in your converſatilooſe 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 afSin 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 comfree grace in pardoning, this is ſtill the wantonneſs which ariſeth from the abuſe of the Goſpel; Gods children never loath themſelves more then upon the remembrance of mercy, Ezek. 36. 31. never melted for ſin more, then when the warm beams of Gods love thaw their hearts, that they ſhould ſin againſt a pardoning God, a gracious Father: a good Maſter, &c. every mercy is a new ſtab at heart, Chriſts
look made Peter weep bitterly, nothing affects them ſo much as grace.
The third point is taken from that Particle [Our] 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 Arſame 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; there
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
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
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 theremoſt experiences, therefore their hearts ſparkle within them, others feel a cold indifferency, but they a mighty preſſure up
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
2. By his Eſſence,
3. By his Headſhip over the Church,
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 GodPeter, from whence this
Jeſus Chriſt, where abſolute Sovereignty is aſcribed to him [denying
] 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 perCalvin ſaith) read thus: denying Chriſt who is onely God and onely Lord. 5. Becauſe the heat Chriſt, more then God the Father, and onely at the Father for Chriſts ſake; and thereJohn 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 fabumultitude of Rulers by whom the world was governed; but this was to exclude Chriſt, and to make voyde that Soveraignty which the ScripSimonians, 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
which the School of Simon, and the Nicholaitans introduced under the horrid names of Barbel, Abrakan and Kavlakan, &c. and indeed ſuch kinde of exIſa. 44. 8. Is there a
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 appearSaviour 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 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 indenyed Chriſt, yet they hadpretences 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 calour 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,
King, Prieſt, and Prophet, I do thus particularly open the terms, beſum of the Chriſtian Doctrine, concerning the perſon, natures and Offices of Jeſus Chriſt, all which were one way or other impug
The points that might be drawn hence are many, for a taſt take theſe.
That Jeſus Chriſt is M
Jer. 10. 7. and King of Saints, Rev. 15.Head over all things to the Church, Eph. 1. 22. he is over all things Supream and abſohead, 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 maniPower, 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
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 camerule, and he came to ſave: I ſhall handle theſe two TiConjunctly, 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: partmyſtery of his perſon, in whom the two Naimpotency 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
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 carour 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 a
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.
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. 18Thou art as a bullock unaccuſtomed to the yoke. They cannot enfaſhions, 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
and wildneſs, Job 11. We would roam abroad without re
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
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 obediJer. 13. 15. Hear, give ear, be not proud, &c. So
Heb. 13. 12. Suffer the words of exhortaiion, &c. Some ſpirits are impatient and recoile with the more violence upon a remuch 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 rereſcue 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 thereWe 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
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 inte
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 DiſciMaſter 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 maniPſal. 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 deI am thy ſalvation. Thoſe that would make uſe of Chriſts ſalvation in a tempo
Again, from the words obſerve, The Son of God was
Chriſt that he might be Lord and Jeſus; anointed of the Fa
Firſt, it noteth the nature of his Offices under the Old TeKings, Prieſts, and Prophets, and all theſe relations doth Chriſt ſuſtain to the Church. Men that were to be ſaved lay under a threeignorance, 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
We are ignorant, fooliſh creatures, therefore Chriſt is made to us Wiſdom as a Prophet; we are guilty creatures, and thererighteouſneſs as a Prieſt; ſinfull creatures, therefore ſanctification; miſerable creatures, liable to deach and hellredemp
and both theſe as a King: 'twas neProphet 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 trouProphetical Office, that he may teach us the whole counſel of God; if we are hauntroubles, 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 diſſpiritual
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 foundhe 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 Sa&c.
Once more obſerve, (which indeed is a point that lyethThat 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
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 Reat leaſt queſtionable: But Chriſtians be not ſhakfundamental Articles, we ſhouldnot allow a ſcruple; Thou ſhalt not enquire after their Gods, Deut. 12. 30. But when ſuch conSathanical 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 thtrue 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
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 illuſtratiPhil. 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
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 therepower 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:
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
'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 into grace and favour with God, and to merit Heaven for us: now for the other act of his PrieſtInterceſſion; ſo he was to know our perſons and our wants and neceſſities, as the high Prieſt had the names of the twelvehis Breaſt and ſhoulders, Exod. 28. 12
he is to know our needs, thoughts, ſins, prayers, deſires, purpoſes, and to waite on our buſineſs day and night, that wrath may not break out upon us, ſo that his work as mediatour, ſheweth him to be God.
Well then we learn hence.
1. That Chriſt is a proper Object for faith, faith is built
on God, 1 Pet. 1. 21. and Chriſt is God, and therefore his merit was ſufficient to redeem the Church, who is therefore ſaid to be purchaſed by the blood of God, Acts 20. 28. this maketh him able to ſanctifie us, and purge us, for his blood was offered through the eternal ſpirit, Heb. 9. 14. as God he knoweth our wants; for as to his divine nature he knoweth all things, and then he hath an humane nature, that hath had experience of them he is able as God, to give in the ſupſave to the uttermoſt, Heb. 7. 25. God manifeſted in our fleſh, is a firm Baſis for
and comfort.
God by Nature, let us obſerve the love of Chriſt in becomming man; men ſhew their love to one anoPicture 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 mightheir 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
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 Sais 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 nothingal ſu
you bringing him nothing
all ▪ neceſſity,
I am my Beloveds, and he is mine.
I come now to the Word, implying their guilt, Denying ▪
Obſerve, That it is an horrible ▪ Impiety to deny th
When he would make theſe Seducers odious, Opinion, and Practiſe.
1. In Opinion, So Chriſt is denyed when men deny hiNatures or Offices. 1. His Natures; His Deity or Humanity: As thoſe ancient and wicked Hereticks
and Cerinthus; and that's the reaſon why John beginneth his GoGod-head, and is ſo zealous againſt them in his Epiſtles; as alſo Jude and Peter. E
and
and others, heldM
held the Son of God to be a part of his
with otherHumanity of Chriſt, ſaying, He only appethe ſhape of a man. Samoſatenus held God was not otherEutiche
held there was in Chriſt but one Nature which was made up of the c
of his Fleſh with his Divinity, as water is mNeſtorius would give him two Perſonalities, becauſe he had two ▪ Natures. The Marcio
affirmedreally, 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 deAntichriſtianiſm 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: HiProphetical 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
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
&c. 2 Pet. 2. 22. 2. By not profeſſing Chriſt in evil times, for no
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
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
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
they followed him for the loaves, nowQuandoquidem panis Chriſti jam pinguis, factus eſt (ſaith Gilbert) tractatur in Conciliis, diſceptatur in Judiciis, di
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 ChriPagans 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 LuxuVotaries 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 ſaChriſtians: 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
then an Infidel. Poor Pagans are not ſo well enlightned, ingreat 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 convoluntary choiſe, and perverſe inclination, which they practiſe by education, they know little better: So that the more exſore witneſs againſt us, that we knew better, and had encouragejuſtifie the Heathen, but we condemn ourſelves, as Iſrael juſtified Sodom, Ezech. 16. 5profeſſion 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. Maheat 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
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 Rerightly underſtood, they would not endure it, beBlaſphemies 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 demalice of an enemy; Dogs will bark, 'tis their kind; but your diſobedience to his Laws, and unſuitable carriages, doth far more diſhonour and reulcerous Chriſt to the worldgreateſt 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 elſethat 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
5. The means to diſcover falſe Profeſſion is, to obſerve how we take it up, and how we carry it on; whether we emundue grounds, or match it with unconſonant practiſes.
1. We embrace it upon undue grounds, if we take it up meerly upon Tradition, without a diſtinct worth and excellency which is in our Religion; for then our Relihappy miſtake; the ſtumbling of blind zeal upon a good object; and all the difference between you and Pahigher 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 athe Trade of Iſrael, and live
2. If we match it with unſutable practiſes. Theſe may be known, if we do conſider what is moſt excellent in theJames from pag. 146. to page 149.excellency of Rewards, and purity of Precepts, and ſureneſs of Principles of Truſt.
Fulneſs of the Reward ▪
which is the eternal ento ſeek the Kingdom of God, and his righteouſneſs Matth. 6. 33. that are like Swine, in prewill 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,
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
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 preſgiving ▪
'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 ſetwonderful 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 deſcrimen 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
that Religion which they do profeſs: in ſhort, they do not only deny Chriſt that quehis Natures, or make void his Offices, but they that deſpiſe his Laws, when they do not walk anſwerably, or walk contrary.
I will therefore put you in remembrance, though ye once knew this; how that the Lord having ſaved the People out of the Land of Aegypt, afterwards deſtroyed them that believed not.
WE have done with the Pre
I come now to the examples by which the Apoſtle proveth the danger of defection from the Faith; the firſt is taken from the murmuring Iſraelites; The ſecond from the Apoſtate Angel; the third from the be
Tgeneral Obſervations.
Firſt Obſerve. That Gods ancient Judgements were ordained
to be our warnings and examples. The Bible is noBook of Preſidents, wherein the Lord would give the world a Document or Copie of his Providence; All theſe things are hapned to them for examples: 1 Cor. 10. 11. When we blow off the duſt from theſe old experiences, we may read much of the counſel of God in them; their deſtruction ſhould be our caution: His Juſtice is the ſame that ever it was, and his Power is the ſame, his vigour is not abated with yeers, God is but one, Gal. 3. 20. that is, always the ſame, without change and variation, as ready to take vengeance of the Tranſgreſſors of the Law as of old; for that's the point there diſcuſſed: So 2 Tim. 2. 13. He abideth
In all the changes of the World God is not changed, but is where he was at firſt: Surely we ſhould tremble more when we conſider the examples of thoſe that have felt his Juſtice; for God keepeth a proportion in all his diſpenſations: If he were ſtrict, and holy, and juſt, then he is ſtrict, and holy, and juſt now. He that ſtruck An
and Saphyra dead in the place for a lie, that made Z
dumb for unbelief, that kept Moſes out of the land of Promiſe for a few unadviſed w
that turned Lot's wi
into a Pillar of Salt for looking back, is the ſame God ſtill, not a jot altered; his judgements may be more ſpiritual, but then more terrible.
Anſwerable practiſes make us partakers of their guilt, and therefore involve us in their puniſhment
is an evidence of approbation; A man may have more ſins charged upon him then thoſe committed in his own perſon; you are partakers of their evil deeds that lived betheir judgements with advantage and uſury ▪
Matth. 23. 35. That upon you may come all the righteous blood that was ſhed upon the earth, from the blood of righteous Abel, to the blood of Zechariah the ſon of Barachia
Why upon them? And how did they ſlay him? No doubt the memory of Cum was accurſed among the Jews, but they walked in the way of Cain, and ſo were to receive Cain's judgement with adZechariah the Prophet was hateful to them, but they continued Prophet-killing, and Prophet-huting; and therefore did imJude 1Theſe periſhed in the gain ſaying of Kora
How can that be, when they were not as yet born? Theſe Seducers lived long after, but following them in their ſin, in their ruiſin the worſe, ſo our judgement will be the greater.
Well then, Let us make every inſtance of the word à
warning, and apply it for our Uſe; 'tis excellent when we read the Scriptures with a ſpirit of Application in the miſcheap rate, and in their miſery we have as ſure a proof of the evil of ſin, though not as coſtly, as if we had felt it our ſelves.
Again, When wicked men flouriſh, be not diſmayed: How hath God judged ſinners of like kind? What ſay your Scripture preſidents? I went into the Sanctuary, there I underſtood their end, Pſal. 73. 17.
death, now with deadneſs: Nadab and Abihu were quickly diſpatchedwill tear them in pieces,
Pſal. 50. Korah, Dathan, and Abiram were ſwallowed up quick; the earth
cleaves to receive them that made a cleft in the CongregaLot's wife whoſe heart hankred after her poſſeſſions, was turned into a pillar of Salt for looking
The next thing which I obſerve in theſe inſtances is, Theimpartiali
for in all the examples brought, there are ſome circumſtances upon which others would expect an exemption from wrath, as the intereſt of the Iſraelites, they were God's own people; the dignity of the Angels they were as it were fellows of God, and Courtiers of Heaven: the beauty and excellency of the country of Sodom: and in all the inſtances ye may obſerve the judgements fell on multitudes and ſocieties, or collective B
the murmuring All the Apoſtate Angels, All the Inhabitants of the four Cities. Obſerve then, That no outward Priviledge can avail us in the day of wrath ▪
and ſo 1. Gods
He ſpared not Chriſt, Rom. 8. 32. He ſpared not the Angels, 2 Pet. 2. 5. He ſpared not his people of Iſrael, &c. 2. None have a priviledge
to ſin ▪
and thexempted from puniſhment, the Law includeth all, the Son, the Servant, them that ſit on the Throne, and thoſe that grinde at the Mill, none have a licenſe from heaven, and a priviledge to ſin above others. 3. Wicked men do not ſpare God, and therefore God doth
They abuſe his Juſtice, his Mercy, they ſpare not his glory, his Laws, and as they are impartial in ſinning, no reſtraints with-hold them, ſo God is impartial in puniſhing.
Lean not then upon theſe reeds, when wrath maketh infound in Chriſt Phil. 3. the Avenger of blood had nothing to do with the man-ſlayer in the Ci
when God is about to ſtrike, noOutward Profeſſion is nothing, your Circumciſion becometh uncircumciſion; God diſclaimeth intereſt in a ſinThy people which thou haſt brought out of the land of Egypt (ſaith God to Moſes) when they had corExod. 32. 7. in ſcorn and diſdain. Thy people, he will not own them for his Sheep, Deut. 32. 5. 2. No dignity can exempt us, the Angels were caſt down t
Dignity doth not leſſen, but aggravate ſin; where much is giv
much is owed, and much will be required. Tophet is prepared for Kings ▪ for Princes is it prepared. 3. Not outward excellency, as the pleaſant Land of Sodom: The Diſciples thought the goodly buildings of the Temple, would move Chriſt to pity, Luk. 21. 5, 6. but Chriſt telleth them, not one ſtone ſhould be left upon another: Saul was checked for ſparing the beſt: Juſtice is not dazled with outward ſplendor. The Lord threatneth to puniſh the dainty Daughters of Sion with a ſcab ▪
Iſa. 3. 17. &c. 4. Not any ſociety or multitudes of m
He ſpathe old world, 2 Pet. 2. 5. No leagues and combinathough the wicked go hand in hand, they ſhall not ſcape unpuniſh
11. 21, Briars and Thorns may be intricated, and infolded one within another, but when a devouring flame cometh
following a multitude to do evil. So that nothing will ſerve as a fit ſcreen to interpoſe be
Thirdly, I obſerve, that in all theſe inſtances, there wasſome preceding mercy, more or leſs: The Angels had the dignity of their Nature; the Iſraelites had the Teſtimony of Gods preſence, and were delivered out of Egypt; the Sodomites had Eternal Bleſſings, and the preaching of Lot, GenIt's Gods uſual courſe to give a people a taſte of his mercy, ere he di
Judgment is his laſt work there is ſome mercy abuſed before it cometh, which doth abundantly clear God in the judgements that come upon the ſons of men: Their ruine may be ſad but never undeſerved; God hath not left himſ
but we are leſt without
Fourthly, Once more I obſerve, that in all theſe Inſtanhad ſtill a care to put a diſtinction between the juſt and the unjuſt; the race of
was not deſtroyed, but only them that believed not: The good Angels were preſerbad only fell from their firſt eſtate: Sodom periſhed in the flames, but Lot eſcaped; when the multitude is ſo corrupt, that we know not how they ſhall be puniſhed, and the reſt preſerved, let us think of theſe inſtances, let us rehe knoweth &c. 2 Pet ▪
2. 9.
I come now to the words, in which you have a preface; and the firſt inſtance of Gods judgement, which was on the unbelieving Iſraelites. In the Preface you may take notice of his purpoſe [I will put you in remembrance] his inſinuation [though ye once knew this]
I begin with the firſt part, his purpoſe [I will put you in remembrance] from thence obThat it is a great part
of a Miniſters duty to be a Remembrancer. We are reIſa. 62. 7. Ye that are t
Chriſt is the Church
but we are the Churches Solicitors, to
being of God, the riches of his grace, the neceſſity of obedience, the preciouſneſs of their ſouls▪
the many dangers that lye in their way to Heaven, &c. Theſe are ſtanding diſhes at Chriſts Table: That this is a great part of our Office, apI
And Paul ſpeaking of his ApoAs one that putteth you in remembrance, through the grace given to me, See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13, 14. 2 Pet. 3. 1. So there are two Pſalmes that bear that Title; A Pſalme of David to bring to remembrance. Pſal. 38remembrance of Chriſt, 1 Cor. 11. 24. Yea, one great employment of the Spirit, is to bring things to our remembrance, Ioh. 14. 26. all which intimateth. 1. Our forgetfulneſs and incogitancy, Truths formerly underſtood are ſoon forgotten, or not duly conbenefit of a good memory: A bad memory is the cauſe of all miſnatural, yet ſpiritual knowledge, is a reminiſcence, or reviving thea remembrancer tis enough; we are to bring forth things both new and old; we count him a wanton prodigal that only furniſheth his Table with rarities, neglecting wholeſome meats becauſe they are uſual. 5. The neceſſity
if not to inſtruct, yet to keep things in remembrance, becauſe the moſt neceſſary truths are few and ſoon learned; men preſently begin to think they know as much as can be taught them, and ſo neglect Ordinances; whereas one great uſe of the Minipublike Monitor, that might keep this knowledge ſtill on foot; the ſound of the Trumnew affections, though we knew the Truths delivered before: Coals will die without continual blowing; ſo will graces languiſh, without often warnings and admonitions.
The next thing in the Preface is the Inſinuation [though ye once knew this.] That word [once] needeth to be exonce] to be referred to I will once put you in remembrance, but by [once] is meant once for all; that is, ye have certainly and irrecoverably received this as a Truth: This clauſe will yeild us theſe Notes.
1. That it is the duty of every Chriſtian to be acquainted
with the Scriptures; the Apoſtle preſumeth it of theſe ChriSearch the Scriptures, for in them ye think to have eternal life: John 5. 39. Particular and diſtinct Scriptures are a great advantage in temptations; Sic ſcriptum eſt, is Chriſt's own argument againſt Sathan, Matth. 4. No Chriſtians ſo unſetled in point of comfort or opinion, as thoſe that are unskilful in the word. Heb 5. 14. In regard of others 'tis neceſſary, that we may diſcharge our duty to them; Let the word d
&c. Col. 3. 16. None but full veſſels will run over:full of knowledge, not only to have knowledge enough to bring themſelves to heaven, but to admoniſh others, ſee Rom. 15. 14. Well then, do not put off this care to others, as if it were proper only to Scholers, and men of a publike calling, this is every mans work that hath a ſoul to be ſaved, 'tis popiſh ignorance to be contented with an implicite belief, you may beſt truſt your own eyes; when the Sun ſhineth, every man openeth his windows to let it in; we buſie our ſelves in other books,
Auſtin was pleaſed with Tully's Hirtenſius, but he caſt it away, becauſe he could not find the name of Chriſt there: 'tis the deſcription of a godly man, His delight is in the Law of God, and in his Law doth he exerciſe himſelf day and night Pſal 1. 2. There are the chaſt delights of a child of God, not in Play-books, and idle Sonnets; How many ſacrilegious hours do moſt ſpend in theſe trifles? Good Books ſhould not keep us from the Scriptures; Water is ſweeteſt in the Fountain: Luther proLuth. in Gen ▪
cap. 19.Heb. 5. 14. Now Religion is made every one's Diſcourſe, Will you alone be a ſtranger in Iſrael? As the many helps
many Errors which are abroad: all errour cometh from unskilfulneſs in the Scriptures, Matth. 22. 29. Ye err, not knowing the Scriptures; in the dark a man may ſoon loſe his way.
To cure this miſchief, let me preſs you 1. To read the Scriptures in your Families, ſeFamily Exerciſe, that your children may be trained up in them, 2 Tim. 3. 15. 'Tis a good Cloſet exerciſe for your own private inſtruction, none of you is in too high a Form; the Prophets ſearched them diligently, 1 Pet. 11. 12.
2. Read them with profit, ſo as you may underſtand them, and apply the Doctrines and Examples you meet with there; Ask thy ſoul,
Ʋnd
Acts 8. 30 or as Paul ▪
Rom 8. 31. What ſhall we ſay to theſe things? The Scriptures are not to be read for delight, but for ſpiritual profit and uſe.
3. In caſes of difficulty uſe all holy means, pray to God, the Spirit is the beſt Interpreter; Pray before, Pray after, as you do for food, if God anſwer not at firſt, cry
Call in the helps
deſpiſe not Propheſying. Conſult with the Officers and Guides of the Church, Epheſ. 4. 14. Mal. 2. 7.
2. Obſerve again, That thoſe Truths which we underſtand
already ▪ they had need be preſſed again, and revived upon us, See 1 John 2. 21. Our Knowledge is but weak, the eye of the mind is opened by degrees; our Memories are weak, and commands muſt be repeated to a forgetful Servant; our Affections are ſlow, not eaſily wrought up to the love of good things. When the Wedge will not enter with one blow, we follow it home with blow upon blow: Well then we ſay, 1. Repetitions are lawful for you, 'tis a ſure ▪ thing, Phil. 3. 1. Chriſt in the Goſpels, and Paul in the Epiſtles do often repeat the ſame paſſages: Till you be afneceſſary Principles again and again: God ſpeaketh once, yea twice, when men regard it not, Job 33. 14. Conſider men are dull to conceive, ſlow of heart to believe: The way to pierce the hard ſtone, is by often dropping: apt to forget heavenly Truths: Leaky Veſſels muſt be filled again, Heb. 2. 1. We muſt repeat, to make ſhame more ſtirring. Peter was trouLoveſt thou me, John 21. 17. Let this which hath been ſaid prevent cenſure, look upon it as a providence, when the ſame Truth or Sermon is preſented again, Surely I have not meditated enough of this truth, I am not enough affected with it, therefore the Lord hath again brought it to my thoughts, or there is ſome new temptation that I ſhall meet with, that I may find the need of this old Truth, &c. 2. That it is a ſpiritual diſeaſe, a Surfet of Manna, when men muſt ſtill be fed with new things; no truths are too plain for our mouths, or too ſtale for your ears; the itch of novelty puts men upon ungrounded ſubtleties, and that maketh way for errour, or hardneſs of heart, though you hear nothing but what you are acquainted with be content; they were carnal people that complained they had nothing but the old Burden, Jer. 23. 33, 34. Take heed of the Athenian itch, many times it argueth guilt:
old ſore rubbed again; as Peter was troubled when Chriſt ſpake to him the third time (as I noted before) that his Apoſtacie ſhould once more be revived. 3. It may juſtifie two duties of great uſe, Meditation, and Repetition in our Families. Meditation, for 'tis good to remember Truths that we do already know. Once hath God ſpoken, and twice have I heard it, Pſal. 62. 11. we ſhould go over and over it again in our thoughtslearn, and then we meditate; S
findeth out a truth, and Meditation improveth it; as firſt the meat is taken in, and then the digeſtion is afterward: Conſcience preacheth over the Sermon again to the heart; while the thing is new, it doth more exerciſe ſtudy then meditation; but when we have once learned it, then our thoughts ſhould work upon it; for meditation is the improvement of a known truth. 2. Repetition in our Families, let them hear it again and again, the third blow may make the nail go: If people were humble and ſober, they would have new and freſh thoughts every time a truth is revived upon them: at firſt hearing many are loſt through the wandring and diſtraction of our thoughtsline upon line, as when they learn to write the ſame letters, and the ſame Copie are written over again and again, till the figure of them be formed in their fancies.
I have done with the Preface, I come now to the firſt inſtance produced [How that the Lord having ſaved the people out of the Land of Egypt, afterward deſtroyed them that believed not] the people] for the peculiar people of God, the holy and elect Nationdelivered, and that by ſo great and ſolemn a deliverance as that out of the Land of Aegypt, were afterwards deſtroyed; ſo that 'tis ill ſtandGentiliſm, and were (as it were) come out of Aegypt, and made God's people by viſible
profeſſion; yet after all this, they might be deſtroyed in caſe of diſproportionable practiſe, or diſobedience to God in that profeſſion. Of Iſrael's deſtruction, ſee Num. 14. 37. 1 Cor. 10. 10. Libertine Chriſtians ſhall fare as bad as obſtinate Jews, that's the drift of his Argument.
From this clauſe obſerve, That after great mercies, there
do uſually follow great judgements, if great ſins come between: as after their deliverance out of Aegypt, they were deſtroyed for Ʋnbelief: This may be proved from Chriſt's advice to the man cured on the Sabbath dJohn 5. 14. Thou art made whole, ſin no more, leſt a worſe thing come unto th
There is the mercy, the duty thence inferred, and the judgm
that doth avenge the quarrel of the abuſed mercy: Often it cometh to paſs that many mens preſervation is but a reſervation to a worſe thing, to a greater judgement; So ſee Joſhua 24. 20. He will turn again, and do you hurt, after he hath done you good. So Iſa. 63. 10. He b
None uſually have greaDiſappointed love, abuſed love groweth outragious. When Amnon hated Tamar, 'tis ſaid, The hatred wherewith he hated her, was greater then the love where with he loved her. As 'tis thus with men, ſuch a proportionable ſeverity we may obJoſhua 23. 15. It ſhall come to paſs, as all good things are come upon you, which the Lord your God promiſed you, ſo the Lord ſhall bring all evil things upon you, until he hath deſtroyed you, when ye have tranſgreſſed the Covenant of the Lord your God. No evils like thoſe evils which come after mercy. No ſins are ſo great as thoſe ſins which are comfilthineſs in them, but unkindneſs, Pſal. 106. 7. They provoked him at the Sea, even at the red Sea: Mark, 'tis ingeminated for the more vehemency, that at the Sea, even at the red Sea, where they had ſeen the miracles of the Lord, and had experiJudges 2. 7. Certainly the more reſtraints, the greater the offence, when we ſin not only againſt the laws of God, but the loves of God, &c.
Well then, 1danger after deliverance; there are ſtrange changes in proviMan in his beſt eſtate is altogether vanity, Pſal. 39. When you are at your beſt, as the Sun at the higheſt, there may be a Declenſion.
2. 'Tis a warning to thoſe that enjoy mercies; Sin no more, leſt a worſe thing come unto you: The next judgement will be more violent. There are ſome ſpecial ſins which you ſhould beware of, even thoſe which teſtifie our unForgetting the vows of our Miſery. Jacob voweth Gen. 28. 22. but he forgets his vow, and what followed? Horrible diſorders and confuſions in his Family: Dinah deflowred, Reuben goeth into his Fathers Bed, a murder committed upon the Sichemites under a pretence of Religion, and then Jacob remembreth his Vow: We promiſe much when we want deliverance, and when we have it, God is neglected; but he will not put it up ſo, by ſad and diſaſtrous accidents he puts us in mind of our old promiſes. 2. When you kiſs your own hand, bleſs your dragge, aſcribe it to your merit and power: Habb. 1. 16. Deut. 9. 4. for theſe things are our mercies blaſted. 3. When we grow proud, ſelf confiknow how to abound. She remembred not her laſt end, therefore ſhe came down wonderfully, Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious, God will give us an experience of them. 4. When you continue in your ſins, the judgement is but gone cum animo revertendi, to come again in a worſe manner: See Pſal. 106. 43.
2. The next obſervation is taken from the cauſe of their deſtruction, intimated in thoſe words [that believed not] Many were the peoples ſins in the wilderneſs, murmuring,
fornication, rebellion, &c. But the Apoſtle comprehendeth all under this [they believed not] Ʋnbelief is charged upon them as the root of all their miſcarriages elſewhere, as Numb. 14. 11. and Deut. 1. 32. Whence obſerve, That
unbelief bringeth deſtruction, or is the cauſe of all the evil which we do or ſuffer.
In handling this point, I ſhall open 1. The hainouſneſs of Ʋnbelief. 2. The Nature of it. 3. The Cure of it.
1. The hainouſneſs of the ſin, that we will conſider ingeneral, or more particularly.
The general conſiderations are theſe.
1. No ſin doth diſhonour God ſo much as unbelief doth, 'tisinterpretative blaſphemy. a calling into queſtion of his mercy, power, juſtice, but eſpecially of his truth; 1 John 5. 10. He that believeth not God, hath made him a lyar; You judge him a perſon not fit to be credited; the giving of the lye is accounted the greateſt injury and diſgrace amongſt men; for truth is the ground of commerce and humane ſociety: So that to ſay a man is a lyar, is as much as to ſay a man is unfit to keep company with men: But eſpecially is this a great injury to God, becauſe he ſtandeth more upon his word, then upon any other part of his name, Pſal. 138. 2. He hath magnifyed his word above all his Name: We have more experience of God in making good his word, then in any other thing. As faith honoureth God, ſo doth unbejuſtifieth, ſanctifieth, glorifieth the creature, and faith is ſaid to juſtifie God, Luke 7. 29. To juſtifie, is to acquit from accuſation; So doth faith acquit Gods truth in the word, from all the jealouſies which the carnal world, and our carnal hearts do caſt upon him. Faith is ſaid to ſanctifie God, Numb. 20. 12. To ſanctifie, is to ſet a part from common uſe; and God is ſanctified when we ſet God aloof, above all ordinary and common cauſes, and can believe that he will make good his word, when the courſe of all things ſeems to contradict it. Faith is ſaid to glorifie God, Rom. 4. 20. We glorifie him declaratively, when we give him all that excellency which the word giveth
accuſeth God, limiteth him to the courſe of ſecond cauſes, and denyeth him his glory, therefore is it ſo hainous and hateful to God.
2. 'Tis a ſin againſt which God hath declared moſt of his diſpleaſure. Search the Annals, ſurveigh all the mowere deſtroyed for Ʋnbelief: Many were their ſins in the Wilderneſs, Murmurings, Luſtings, Idolatry but the main reaſon of their puniſhment was, they believed not; look to their final exciſion and cutting off, why was it? for unbelief were they broken off, Rom. 11. 20. not ſo much for crucifying the Lord of life; the Goſpel was tendred to them after Chriſt was ſlain; 'twas for not believing or refuſing the Goſpel: If you will know what company there is in hell, that Catalogue will inform you, Fearful, and Ʋnbelievers, &c. Rev. 21. 8. if you look to temporal Judgements, that Nobleman was trodden to death for diſtruſting Gods power 2 Kings 8. 2. and could only ſee the plenty, but not taſte of it: Nay 'tis ſuch a ſin as God hath not ſpared in his own children: Moſes and Aaron could not enter into the land of promiſe, becauſe of their unbelief; Numb. 20 12. So Luke
was ſtruck dumb for not believing what God had revealed. Chriſt did never chide his Diſciples ſo much for any thing as for their unbelief, Luke 24. 25. O ye fools, and ſlow of heart to believe: and Why doubt ye, O ye of little Faith? Matth. 8. 26. he chideth them before he chideth the wind, the ſtorm firſt began in their own hearts.
3. 'Tis the mother of all ſin; the firſt ſin was the fruit ofAug.
a
Gen. 3. 3, 4, 5. and ſtill, 'tis the ground of all miſcarriages, of hardneſs of heart, and Apoſtaſie, Heb. 3. 12, 13. He that believeth not the judgements and threatnings of the word, will not ſtick to do any evil; and he that doth not believe the promiſes, will not be forward to any good: All our neglect and coldneſs in holy duties, cometh from the weakAdultery, Theft, Murder, but not of
Ʋnbelief, which is the mother of all theſe.
4. Final Ʋnbelief is an undoubted evidence of Reprobation. See John 10. 26. Ye believe not, becauſe ye are not of my ſheep: And Acts 1God's priſon, wherereprobate world, Rom. 11. 32. He hath ſhut them up under unbelief, &c. And ſhall I continue ſuch a black note upon my ſelf? I know not how ſoon God may cut me off, and if I die in this eſtate, I am miſerable for ever; Lord I deſire to believe, help my unbelief.
5. 'Tis a ſin that depriveth us of much good, of the comforts of providence. Nothing doth ponere obicem, bar and ſhut out God's operation in order to our relief, ſo much as this ſin; Mark 6 5. He could do no mighty work &c. So John 11. 40. Said I not unto thee, if thou would'ſt believe, thou ſhouldſt ſee the glory of God. So alſo of the comfort of Ordinances, Heb. 4. 2. The Word profited not, becauſe it was not mixed with faith in them that heard it. So for Prayer, James 1. 7, 8, 9. Nay it barreth heaven gates. it excluded Adam out of Paradiſe, the Iſraelites out of Canaan, and us out of the Kingdom of heaven, Heb. 3. 17, 18.
Well then, Let us ſee if we be guilty of this ſin; Take heed (ſaith the ApoſtleHeb. 3. 12.) leſt there be in any of you an evil heart of Ʋnbelief; Many have an unbelieving heart when they leaſt think of it: 'Tis eaſie to declaim againſt it, but hard to convince men of it, either of the ſin,
a ſtate of Ʋnbelief; 'tis the Spirit's work, The Spirit ſhall convince of ſin, becauſe they believe not in me. There are many pretenſes by which men excuſe themſelves, ſome more groſs, others more ſubtile. Many think that all Inſidels are without the pale among Turks and Heathens, alas, many too many are to be found in the very boſome of the Church: The Iſraelites were God's own people, and yet deſtroyed becauſe they believed not: Others think none are unbelievers but thoſe that are given up to the violences and horrors of deſpair, and do groſly reject, or refuſe the
comforts of the Goſpel; but they are miſtaken, the wholl word is the object of Faith, the commandments and threatnings, as well as the promiſes, and careleſneſs, and neglect of the comforts of the Goſpel, is unbelief, as well as doubts, and deſpairing fears: Matth. 22. 5. But they made light of it: He is the worſt unbeliever that ſcorns and ſlighteth the tenders of Gods grace in Chriſt, as things wherein he is not concerned. Briefly then, Men may make a general profeſſion of the name of Chriſt, as the Turks do of Mahomet, becauſe 'tis the Religion profeſſed there where they are born; a man may take up the opinions of a Chriſtian Country, and not be a whit better then Turks, Jews, or Infidels; as he is not the taller of ſtature that walketh in an higher Walk then others do: They may underſtand their Religion, and be able to give a reaſon of the hope that is in them, and yet lie under the power of unbelief for all that; as many may ſee Countries in a Map, which they neJeſus I know, and Paul I know, &c. And thoſe that pretend to knowledge without anſwerable practiſe, do but give themſelves the lye, 1 John 2. 29. Beſides Knowledge there may be aſſent, and yet unbelief ſtill; the Divels aſſent as well as know; they believe there is one God, James 2. and 'tis not a naked and inefficacious aſſent, but ſuch as cauſeth horrors, and tremblings. They believe and tremble: and they do not only believe that one article, that there is one God, but other articles alſo, Jeſus thou Son of God, Art thou come to torment me before my time? was the Divel's ſpeech; where there is an acknowledging of Chriſt, and him as the Son of God, and Judge of the world, and increaſe of their torment at the laſt day upon his ſentence: Aſſent is neceſſary, but not ſufficient; Laws are not ſufficiently owned when they are beAſſent was more then it is now, and yet then an unactive aſſent was never allowed to paſs for faith. Confident reſting on Chriſt for ſalvation, if it be not a reſting according to the word, will not ſerve the turn, there were ſome that leaned upon the
Lord, Micah 3. 11. whom he diſclaimeth; 'tis a miſtaken Chriſt they reſt upon, and upon him by a miſtaken Faith. 'Tis a miſtaken Chriſt, for the true Chriſt is the eternal Son of God, that was born of a Virgin, and died at JeruſaBearing our ſins in his Body upon a Tree, that we being dead unto ſin, might be alive unto righteouſneſs, 1 Pet 2. 24. the true Chriſt is one that gave himſelf for us, that he might purifie us to be a peculiar people, zealous of good works, and is now gone into heaven, there to make Interceſſion for us, and will come again from heaven in a glorious manner, to take an account of our works, Tit. 2. 13, 14. But now when men lie under the power and reign of their ſins, and yet pretend to reſt upon Chriſt for ſalvationChriſt is miſtaken ▪
ſo is the Faith: 'tis not an Idle truſt, but ſuch as is effectual to purge the heart; for the true faith purifieth the heart, Acts 15. 9. If beſides profeſſion, knowledge, aſſent, and a looſe truſt, they ſhould pretend to aſſurance, or to a ſtrong conceit that Chriſt died for them, and they ſhal certainly go to heaven; this will not excuſe them from unſtrength of Faith lieth in a ſtrong perſwaſion of the goodneſs of our condition, and the ſtronger the perſwaſion, the bethardneſs of heart would make the beſt faith, and he that could preſume moſt and be moſt ſecure and free from doubts, would be the truest believer, and the goodneſs of our condition would lie in the ſtrength of our Imagina ion and conceit: Alas, many make full account they ſhall go to heaven, that ſhall never come therefooliſh Virgins were very confident, and the fooliſh Builder goeth on with the building, never ſuſpecting the foundation: nay, let me tell you, Aſſurance of a good condition as long as we lie under the power and reigne of ſin, is the groſſeſt unbelief in the world; for 'tis to believe the flat contrary to that which God hath revealed in the word: therefore none abuſe the Lord, and queſtion his Truth ſo much as theſe do; Where hath God ſaid that men that live in their ſins ſhall be ſaved? nay, he hath
be not deceived, neither Fornicators, nor Adulterers, nor Idolaters, &c. 1 Cor. 6. 9. ſo that you give God the lie, or conceit that he will break his word for your ſakes; nay (in a ſenſe) you even dare him to make good his truth: He hath ſaid, Be not deceived; you ſhall never enter, &c. and you ſay, Though I am an Adulterer, a Drunkard, a Worldling, I ſhall go to heaven for all that, Now in a little while you ſhall ſee whoſe word ſhall ſtand, God's or yours. Jer. 44. 28.
Once more, The word is not ſuppoſed to be without all kinde of power; men may have ſome reliſh of good things, and ſome experience of the powers of the world to come, and yet be in an unbelieving ſtate: See Heb. 6. 5. Where the Apoſtle ſpeaketh of a common work, oppoſed to things that do accompany ſalvation, v. 9. or have ſalvation neceſſarily annexed to them; they may have ſome feeling of the power of the truth, and yet aflove to the world, and worldly things; they may have many ſpiritual gifts, change their outward converſation, make a glorious profeſſion ▪
and be thereupon enrolled among the Saints, yea be of great uſe and ſervice in the Church, though for their own ends and intereſts, remaining all this while unrenewed, and having their worldly inclinations to honour, eſteem, pleaſure, profit unbroken and unmortified; for there is no ſuch enemy to faith, as a carnal worldly heart: Therefore let men pretend what they will, when they are as eager upon the world, as if they had no other matters to mind, and the love of outward greatneſs doth ſway with them more then the love of heaven, and the praiſe of men, more then the approbation of God, and carnal eaſe and pleaſure more then delight in God, How can they be ſaid to believe? John 5. 44. for ſuch kind of luſts and earthly affections are inconſiſtent with the powſelf to Chriſt, and from
to
holineſs, ſo from the world to heaven; See 1 Pet. 1. 3. Bea lively hope: and 1 John 5. 4. He that is born of God, overcometh the world: Aſſoon as we are converted, the heart is drawn and ſet towards heavenly things; partly beGod's Being, is his Bounty, Heb. 6. that we may make God our rewarder: and partly becauſe the main work of Faith is to draw off the ſoul from ſenſible things to things unſeen, and to come, Heb. 11. 1. ſo that whatſoever glorious profeſſion men make, or whatſoever ſervice they perform in the Church, or whatſoever experience they have in the enlargement of gifts, yet if they be careleſs of things to come, and eager after the things of the world; Faith is not throughly planted: for a main thing wanting in theſe temporaries, was a reſolution to ſerve God for God's ſake, or to make him their pay-maſter, which can never be, till carnal inclinations to the honours, pleaſures, and profits of the world be ſubdued, and we are willing to lay down all theſe things at Chriſt's feet, taking only ſo much as he ſhall fairly allow us for our uſe.
Thus much for the hainouſneſs of unbelief in the General.
2. Let me tell you, that all unbelief is not alike hainous,
1. Total reigning unbelief is a black mark, ſuch as lie unJohn 3. 18. He that be-@2lieveth not, is condemned already: The Law hath condemnJohn 3. 36, The wrath of God abideth on him; and if he die in it, he is miſerable for ever, Rev. 21. 8. Fearful and Ʋnbelievers are reckoned among the Inhabitants of hell. Firſt he is condemned by that ancient ſentence, That whoſoever ſinneth ſhall die; which is not reJohn 8. 24. If ye believe not that I am he, ye ſhall die in your ſins: and if we continue refuſing the counſels of the Goſpel, to the condemnation that is already, to the condemnation of the Law, there is added a new condemnation, for deſpiſing the Goſpel: But now partial unbelief where faith prevaileth,
temporal judgements, but not to eternal ruine.
2. All unbelief is the more hainous, the more means you have to the contrary, as counſels, warnings, promiſes clearJohn 15. 22. If I had not ſpoken to them, &c. and John 2 19. Light is come into the world, &c. The word is preached for a witneſs, Matth. 24. 14. with Mark 13. 9. firſt to them, and if not received, then againſt them; Did not I warn you ſaith Reuben to his Breoffer and warning will be as ſo many ſwords in your Conſciences. One obſerveth well, That twiceDeſpaigne on the Cmarvelled, once at the unbelief of his Countrymen the Galileans, that had ſo much means, Mark 6. 8. and another time at the faith of the Centurion a ſtranger, Mat. 8. 10. who had ſo little means: 'tis a thing to be marvelled at, that a people ſhould have ſo much means, and profit but little: Wonder is a thing that proceedeth from ignorance, and Chriſt though not ignorant, yet would expreſs all humane affections; and the rather, that we might look upon it as a ſtrange and uncomly thing, not to believe after ſo many helps vouchſafed to us.
3 The more experiences, comforts, evidences, and manifeſtations of God's power and preſence we have had, the great
This was that which provoked the Lord againſt Iſrael, to deſtroy them in the Wilderneſs. Numb. 14. 11. How long will it be ere ye believe in me for all the words that I have ſhewed? God traineth up his people by experience, that they may know what he can or will do for them; and therecourage and ſtrength of faith and as David, draw inferenLyon and the Bear, 1 Sam. 17. 36. or as Paul he hath and doth, and therefore will, 2 Cor. 1. 10. otherwiſe theſe experiences are given in vain: Chriſt was angry with his Diſciples for not rememb
Matth. 16. 9. when they were in a li
again; when we ſhew a child a letter here, and the ſame letter again in another word, and the ſame again in a third, if he ſhould be to ſeek when we ſhew
unbelief of his children then of others, becauſe they have more experiences, and are ſo ready to diſtruſt him that never fail
4. The more deliberate our unbelief is, the worſe, in times of inconſiderate paſſion, and in a fit of temptation it may break out from God's children. David when he ſpake in haſte, was fain to eat his words, Pſal. 116. 11. I ſaid in my haste all men are lyars, Samuel, and all who had told him of the Kingdom, I ſhall never live to ſee the promiſe fulfilled; ſo Pſal. 31. 22. I ſaid in my haſte I am cut off, nevertheleſs thou heardeſt the voice of my Supplications: in a fit, diſcontent may break out, but 'tis preſently oppoſed and checked, but when it groweth into a ſetled diſt
then 'tis worſe: as that in Pſal. 73. was a more laſting temptation; therefore David calleth himſelf Be
verſ. 22. for his fooliſh and brutiſh thoughts of providence.
5. Where unbelief is expreſſed and put into words, there 'tis more hainous: Ʋnbelieving thoughts are a great evil, but when they break out into murmurings and bold expoſtula
or againſt God, then they are worſe; 'tis better to keep the temptation within doors, that if the fire be kindled, the ſparks may not fly abroad to enkindle others; you grieve God by your thoughts, but you diſhonour and diſparage him when they break out into words, Mal. 3. 13. Your words have been ſtout againſt me, ſaith the Lord: 'Tis a greater daDeut. 1. 34. The
Others may be perverted, and make ill uſe of our infirmities.
Where there are profeſſions to the contrary, there the unbelief is the worſe. After theſe things do the Gentiles ſeek, Matth. 6. 32. Chriſtians are not only inſtructed to do betPagan ſin, you are acquainted with a particular providence, with an heavenly father, with the happineſs of another world, and for you to be worldly, diſtruſtful, to make it your buſineſs what you ſhall eat and drink, that's a moſt unworthy thing: for a profeſſed Infidel that believeth not eternity, that never heard of God's fatherly care, nor of heaven or hell, to be altogether in the world, this were no ſuch marvel; but for you that profeſs to believe the Goſpel, to have your hearts fail and ſink upon every occaſion, and to be under the tyrannie of diſtracting cares, how ſad is it!
Thus much for the hainouſneſs of Ʋnbelief, which I was willing to repreſent thus at large, that you might ſee what juſt reaſon there was that God ſhould deſtroy thoſe in the wilderneſs that believed not.
The next thing thing is to open the nature of it. I ſhall here give 1. The kinds. 2. The Notes whereby this ſinUnbelief.
Negative.
Poſitive.
1. Negative Ʋnbelief is found in thoſe to whom thetheir ſin, but their puniſhment, or miſery at leaſt; and therefore they are not condemned ſo much for want of Faith in Chriſt, as for not obeying the Law of Nature, for ſinning againſt that knowledge which they received in Adam; now they never received the light of the Goſpel in Adam, neither had Adam the knowledge thereof revealed to him, but by ſpecial grace after the fall, when he ſtood in the quality of a private perſon, then was the promiſe of the Womans ſeed revealed to him, therefore they that never heard of Chriſt, are not condemned ſimſins againſt the law
know not God (i. e.) by the light of naobey not the Goſpel (i. e.) anſwer not Gods ends in revelation of the Goſpel. 2 Theſſ. 1. 8.unbelief againſt the Goſpel; that's the reaſon why Chriſt when he had ſaid John 3. 18. Every one that believeth not, is condemned already, preſently addeth by way of explication, This is the condemnation, that light is come into the world, &c. as reſtraining it to poſitive Infidelity; though without Chriſt they can ne
2. Poſitive Ʋnbelief, which is found in them that have means to believe in Chriſt, and yet neglect and refuſe him, and the offers of grace and life in him, and ſo continue in the ſtate of nature. This is two-fold.
1. Total unbelief, in thoſe that continue profeſſed Infidels after the tenders of the Goſpel; as the Word where it came found different ſucceſs, as at Antioch, Acts 13. 48. at Iconium, Acts 14. 1, 2. at Athens, Acts 17. 34. many re
2. Partial, When men are luſtred with ſome general profeſſion, and gained to ſome owning of Chriſt, but do not fully believe in him, not cordially embrace him; either through the weakneſs of their aſſent looking upon the Goprobable, or out of the ſtrength of their worldly and carnal affections, they reliſh not, and eſteem not the counſels and comforts of the Goſpel, not the comforts and hopes of the Goſpel, becauſe they are matters of another world, and lie out of ſight and reach, but worldly comforts act more forcibly upon them, as being more ſuited to their hearts, and at hand, and ready to be enjoyed: Thus Iſrael out of Unbelief deſpiſed the pleaſant land, Pſal. 106. 24. counted it not worth the looking after; and the counſels of the Goſpel they refuſe out of an indulgence to fleſhly luſts: as there is in the Goſpel the Hiſtory and Doctrine of ſalvacounſels of ſalvation which muſt be obeyobeying the Goſpel, 2 Theſ. 1. 8. and the obedience of Faith elſewhere.
This unbelief is again two-fold, 1. Reigning. 2. In part broken, though not wholly ſubdued.
1. Reigning Ʋnbelief is in all natural men, who are not only guilty of unbelief, but deſcribed by the term unbelievers, as being perſons never throughly gained to the obehardneſs of heart; they are not moved nor affected with their own miſery ▪
nor with redemption by Chriſt, and the great things of eternity depending thereupon; nor the invitations of grace, calling them to the enjoyment of them, Acts 19 9. And divers w
&c. an hard heart is one of the Divel's impregnable Forts, not eaſily attached by the force and power of the Word: Men are born with an hard heart; we bring the ſtone with us into the world, and by poſitive unbelief, or by ſlighting offers of grace made to us, it increaſeth upon us: Hardneſs of heart is known by the fooliſhneſs of it, when ſeeing we ſee not, and hearing we hear not, Acts 28. 26, 27. when we have a grammatical knowledge of things, but no ſpiritual diſcerning; 'tis alſo known by the inſenſibleneſs of it, when men have no feeling of terrors by the Law, of peace, joy, and hope by the Goſpel, no taſte of the good word at all, but are as ſtones, unmoved with all that is ſpoken. 2. By a neglect of ſpiritual and heavenly things, they do not make it their buſineſs and work to look after thoſe things, Matth. 22. 5.
Your callings are not your your work and main buſineſs, that is to look after an intereſt in Chriſt, therefore when, this is the leaſt thought of, and the Farm and the Merchandiſe ingroſſeth all our time and care men believe not; Could they ſlight Chriſt and holy things if they did ſoundly and throughly believe the Word of God? Would they not find ſome time to mind their ſouls? Lookdanger and hope, ſurely when men take no heed to the great offers of the Goſpel, they do not look upon it as a certain truth. 3dly. By ſecret ſuſpicions in their own ſouls againſt the truth of the Goſpel; that prophane wretch ſaid hae
they look upon it as a Golden dream to make fools fond with it, and that all opinions in religion are but a Logomachy, a meer ſtrife of words, or a Doctrine to ſet the World together by the ears, as Gallio, Acts 18. 15. or a fancy and fond ſuperſtition, Acts 25. 29. and that we need not trouble our heads about it, theſe are the natural thoughts which men have of the GoſJohn 17. 8. they have known ſurely that I came out from thee, the light of faith is an undoubted certain light; but in wicked men, their aſſent is mingled with doubting, ignorance, errour, and ſottiſh prejudices againſt the Doctrine and Worſhip of God, Matth. 3. 14. natural Atheiſm in them is not cured; and that faith which they pretend to, and profeſſe, is but a looſe wavering opinion, not a grounded and ſetled perſwaſion of the truth of the Goſpel, Coll. 2. 2aſſurance of underſtanding (as the Apoſtle calleth it) dependeth upon experience and an inward ſenſe of the truth, and is wrought by the holy Ghoſt. 1 Cor. 2. 4. and therefore (I ſuppoſe) proper to the Godly. 4 By rejecting the counſels of Salvation, ſee Acts 13. 46. Luke 7. 31. all natural men, are children of diſobedience,
2. 2. out of pride ſcorning either the meſſages of God, folly
2. 14. or the meſſengers,
6. 3. Rom. 10. 21. guilty of an obſtinate frowardneſſe it is a people that do erre in their hearts, Pſal. 95. 11. not in their minds onely, but their heart ▪
as if they did ſay, we deſire not the knowledge of t
Job 21. 14. 5. By the unholineſſe of their lives, the Apoſtle ſaith, 2 Peter 3. 11.
We that look for ſuch things, what manner of perſons ought we to be in all holineſſe and godlineſſe of Converſation? from whence we may plainly infer; that they which are not ſuch manner of perſons, do not look for ſuch things as faith inobedience: where the Prince is, there his train will be, ſo is unbeleef known by diſobedience; when men live as carnally and careleſly as an Infidel, there is not a pin to chuſe between them. 6. When men hear the Word, and never make application, or convert it to their own uſe, 'tis a ſign they are under the power of reigning unbelief, in faith there is aſſent or believing the Word to be the Word of God; or that it is a faithfull ſaying ▪ 1 Tim. 1. 15. and then conſent or approbation of the Word, as a good word or worthy ſaying, and then application or converting the Word to our own uſe; ſo in unbelief many doubt of the truth of the Word, others acknowledge not the worth of it, they do not glorifie the word, Acts 13. 48. moſt that ſpeaks well of the word and approve it in their conſciences, do not urge their own hearts with itWhat do we ſay to theſe things, Rom. 8. 32. and know it for thy good, Job 5. 27. the Word is far ſooner approved then applied, and yet till it be applied it worketh not, when we ſee our ſelves involved and incluPſal. 27. 8. the injunction is plural, ſeek ye my face; but the anſwer is ſinface Lord will I ſeek, thus muſt all truths be apmethod and order, for there is an Analogy and proportion between them, as the Doctrine of mans miſery, that I may conſider this is my caſe, and haredemption by Chriſt, that we may put in for a ſhare, and aſſure our own intereſt; the Doctrine of the thankfull life, that we may deny our ſelves, take up our croſſe and follow Chriſt in the obedience of all his Precepts. The firſt Docomplaint; the ſecond of comfort
hope; the third, of reſolution and practiſe: But when we ſuffer theſe truths to hover in the brain without application, or hear them onely as children learn them by
What am I? What have I done? What will become of me? &c unbelief remaineth unApoſtacy or falling off from God, the great buſineſſe of faith, is by patient continuance in welldoing, to look for glory, honour, and immortality, Rom. 2. 8. but now to tire and grow weary, or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief, what ever faith we pretended unto for a flaſh and pang. 8. Deſperation, when conviction growlegal bondage, gets the Victory of carnal pleaſure, Gen. 4. 13. My ſin is greater, &c. and Jer. 18. 12. Th
&c. when men think 'tis in vain to trouble themſelves, their damnation is fixed and there
2. Unbelief in part broken, and ſo it implyeth the reMar. 9. 24. Lord I beleeve, help my unbeleef, this unbelief is maBy a loathneſs to apply the comforts of the Goſpel; 'tis the hardeſt matter in the World to bring God and the ſoul together, or to be at reſt in Chriſt, when we are truly ſenſible we draw back, depart from me (ſaith Peter) for I am a ſinfull man, and he ſhould rather ſay, draw the judge that he forgets the father, though the ſoul longBy calling Gods love into queſtion upon every affliction, and in an hour of temptation unIſa. 49. 14. and Judges the 6 and 13.Pſal 77 7, 8, 9, 10. If the Lord were the God of the Mountains and not of the Valleys, we are wont to ſay if God did love us, why is this befallen us? thoſe are fits of the old diſtemper, Chriſt when cruciMy God, My God. 3. By fears in a time of danger, carnal fears ſuch perplex us, when we are imployed in Chriſts work and Why are ye ſo fearful, O ye of little faith, Matth. 8. 26. filial fear or reverence of God is the daughter of faith; as diſtruſtfull fear is the enemy of it; trouble is the touch-ſtone of faith, if we cannot commit our ſelves to God in quietneſſe of heart, it argueth weakneſſe; God hath undertaken to bring his people out of every ſtreight, in a way moſt conducing to his glory, and their welfare, Rom. 8. 28. and therefore when the word yeeldeth up no ſupport, Pſalm 119. 50. and the promiſes of God cannot keep us from ſinking and deſpondency of heart we bewray our unbelief. 4. By Murmurings in caſe of carnal diſappointment, diſcontent argueth unbelief, they quarrel with Gods Providences, becauſe they believe not his promiſes, Pſal. 106. 24. They believed not his Word, but murmured in their Tents, 'tis ill and they cannot ſee how it can be better: So Deut. 1. 32. with 34. in this you believed not the Lord your God. 5. By carking in caſe of ſtreights, bodily wants are more preſſing then ſpiritual; here faith is put to a preſent tryal, and therefore here we bewray our ſelves, Matth. 6. 30. Shall he not much more cloath you, O ye of little faith, he doth not ſay of no faith, for the temptaoutward ſupplies then about eternal life, which yet I confeſſe is very irrational; for if a man cannot truſt God with his eſtate, how ſhall he truſt him with his ſoul, and to a conſiderate perſon there are far more prejudices againſt eternal life, than againſt temporal ſupplies, look as it was a folly in Martha to believe that Lazarus ſhould riſe at the general reſurrection, and to diJohn 11. 24. ſo 'tis a great folly to pretend to expect life eternal, and not to be able to depend upon God for the ſupplies of life temporal. 6. By coldneſs and careleſneſſe in the ſpiritual life▪
if men did beleeve that heaven were ſuch an excellent place, they would not ſo eaſily turn aſide to the contentments of the fleſh, and the profits of the world, men have but a conjectural apprehenſion of things to come of the comforts of another World; as things at a
ſhort ſighted creatures, 2 Pet. 1. 9. ſometimes we have a glimpſe of the glory of the World to come, ſome flaſhes, and again the mind is beclouded; and that's the reaſon why we mind theſe things ſo little, and ſeek after them ſo little, a ſteady view and ſound belief would ingage us to more earthe high price of our calling, will preſſe on to the mark, Phil. 3. 14. ſurely men do not believe that heaven is worth the looking after, otherwiſe they would ſeek it more diligently, Heb. 6. 14. a poor beaſt that is goingIndirect courſes to get a living and ſubſiſtance in the World, as if God were not All-ſufficient, Gen. 17. 1. to break through where God hath made up the hedge, argueth that we do not depend upon him, as by temporiſing, or by unjuſt gain: This for a fit and in ſome diſtemper may be inci
3. The laſt thing in the method propoſed, is the cure of
unbelief, God by his mighty power can onely cure it, Eph. 1. 19. but the means which we muſt uſe may be reduced to two hearts, 1 Cautions, 2 Directions.
1. Cautions, 1 Take heed of ſetting God a task, Pſalm 78. 20Can the Lord prepare a Table in the Wilderneſſe, &c. ſo Matth. 26, 40. if thou be the Son of God, come down from the Croſſe, this is to go beyond the promiſe, and to indent with God upon conditions of our own making, ſo Matth. 4. if thou be the Son of God turn theſe Stones into Bread, ſo when we preſcribe to God in matter of allowance. We would have God maintain us at ſuch a rate, be ſo fed, ſo cloathed, have ſo much by the year, ſuch Portions for our Children, he that will be rich, &c. 1 Tim. 6. 9. God never undermeat for our luſts, when we ſubject his Providence to our direction, and preſcribe what he ſhal do for our ſatisfaction, we do but make a ſnare for our ſelves. 2. Take heed of betraying faith, by diſtruſting preſent means, 'tis an uſual thing. Luke 16. If one come from the dead they
would beleeve, if we had Oracles or Miracles, or God did ſpeak to us from Heaven as heretofore, then we ſhould not faulter in our truſt as we now do; but by this excuſe you impeach the Scriptures, Moſes and the Prophets are a ſufficient ground for ſaith, and extraordinary means will not work on them, upon whom ordinary do not prevail there were weakthey beleeved not though he opened the Clouds, and commanded Manna from Heaven, Pſ. 78. 23. 3. Take heed of
in principles of Faith, Foundation ſtones if laid looſe indanger the whole building, take notice of the firſt heſitancy, Gen. 3. Yea hath God ſaid? So Matth. 4. 3. If thou be the Son of God, &c. there was a plain Oracle from HeaThou art my beloved Son, but the Divel would fain draw it to an IF. 4. Beware of ſin, doubts are the fumes of ſin, like the vapours that come from a foul ſtomack, uprightneſſe begetteth ſerenity and clearneſſe, as in nature there is often a a circular generation, vapours beget ſhowers, and ſhowers beget vapours; ſo in moral and ſpiritual things, there is ſuch a circular generatiunbelief maketh way for ſin, and ſin for unbelief, ſin will weaken truſt, it cannot be otherwiſe; ſhame, and horrour, and doubt, theſe are the conſequences of ſin, God never undertook to bear us out in the Divels work.
2. Directions. 1. Strengthen your Aſſent to the Word of God, fire if well kindled will of it ſelf burſt out into a flame, ſo aſſurance and comfort would more eaſily follow, if there were a through and undoubted aſſent, to the truths of the Word, we take them up hand over head, and then when a temptation commeth, no wonder that the building tottefoundation is ſo weak, there are ſeveral deconjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a ſtronger inclination to think, that, that which is repreſenformido oppo
'tis mixed with heſitancy and doubts,
or firm adhethrough certainty or aſſurance of underſtanding, Col. 2. 2. We ſhould never ceaſe till we come to this; 'tis a great miſtake to think that we need not look after the ſetling of our aſſent to the truths of the Word: but take theſe for ſuppoſed, but in an hour of temptation we are made ſenſible of our folly herein; and if I am not miſtaken much of our careleſſeneſſe and unſetledneſſe of life doth proceed from hence. 2. In ſetling aſſent begin with natural principles, and then go on to thoſe which are spiritual and myſtical. As Gods Being, and Gods Bounty in the everlaſting rewards, Heb. 11. 6. the neceſſity of purity and holineſſe, Heb. 12. 14. the fall and miſery of the crearedemption by Chriſt, &c. I obſerve the Apoſtles when they came to gain men to faith; began with truths ſuited to their capacity and preſent underſtanding: With the vulgar they evince Creation and Providence, by arguments taken from ſhowers of rain, and the courſes of nature, Heb. 14. 16, 17. with the Philoſophers they urge the notions of a firſt cauſe, and a firſt mover, and thoſe inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you aſſent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They obſerve the diſproportion of your reſpects to things preſent, and things to come. If the Judgement Seat were fiHeb. 11. 1. the Apoſtle I ſaw the dead ſmall and great ſtand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not ſeen, ſhould ſee it, as if it were in beinglight of faith, differeth not from the light of Prophecy ▪
in regard of the certainty of the thing which is to come or the aſſured expectation of it, the light of Proſpecial Revelation ▪
and differeth in degree from the light or ſight of
as it cauſeth rapture and exſtatick motions; but as to the ſeeing of things to come with certainty there they agreed; well then if you would diſcern the ſtrength or weakneſſe of your faith; obſerve how difpreſent, and what
future. So alſo how differently you are things viſible, and things inviſible, with things temporal and eternal; if upon eaſie terms you might have a good barſpiritual things in a paralel temporal inſtance we are taught that wiſdomMal. 1. 8. Offer it now to the Governour, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend proeternal torment; if the taſtpreſent death, who would be ſo fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as ſome meats, in caſe of the ChoChryſoſtomes ſuppoſition, for beſides unbelief there is ſomewhat in the ſtrength of evil inclination, ſuppoſe a man mightily deſirous of reſt and ſleep, ſo that he can hardly hold open his eyes, and there were an offer made him of free and undiſturbed reſt for one night; but in caſe he gave way to it, to be held under an hundred years torment, would he venture and with ſo great an hafearleſſeneſſe and ſecurity, that we can run the hazard of eternal torcond
but how few are ſolicitous to get a copy of their diſcharge. 5. Bewail the relicks of unbeliefMar 9. 24. 6. Chide your hearts for your dejection and diſtruſt of Gods providence, as PſWhy art thou ſo diſquieted O my ſoul, &c. and Pſal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himſelf for admitting miſtakes of Gods love, ſuggeſtions of unbelief and diſputes againſt the promiſes. 7. Conſider how willing Chriſt is to help you, he carryeth home the ſtray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, ſmoaking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condeſcenſion inreach hither thy fingers Thomas, John 20. This for the Cure of Ʋnbelief.
And the Angels which kept not their firſt eſtate, but left their own habitation, he hath reſerved in everlaſting Chains under darkneſs unto the judgement of the great day.
IN this Verſe you have the ſecond inſtance from the Apoſtate Angels, who notwithſtanding the dignity and heigth of their nature, upon their rebellion were left to a dreadful puniſhment, in this inſtance there is an argument not a pari (as in the former verſe) but a majori ad minus, not from a like caſe, but from the greater to the leſs; for if God ſpared not ſuch creatures, as by the grace of Creation were advanced to ſuch an excellency of being; certainly he will not ſpare us what ever Goſpel priviledges we have, if we walk unſuitably.
In theſe words obſerve 1. The Sin of the Angels [they kept not their firſt eſtate] 2. Their Puniſhment which is two
1. Preſent which is alſo double: 1. Paena damni their leſſe [they left their own habitation] 2. Paena ſ
their
he hath reſerved in everlaſting Chains under darkneſſe.]
2. Future and Decreed [unto the judgement of the great day.]
Becauſe I will not perplex the diſcourſe by graſping at too much at one time, I ſhall diſcuſſe each circumſtance a part, and in diſtinct explication. I begin with the phraſestheir ſin and fall. [And the Angels] the extheir principality or their beginning, and which is all one; firſt eſtate, if you tranſlate it principallity, it will well enough ſute with the ſcope of the Apoſtle, and the Angels are often called Principallities in Scripture, becauſe of their great power and excellent nature: So Col. 1. 16. Thrones, Dominions, Principallities and Powers; all which terms imply the dignity of the Angelical nature; nay, the Divels themſelves becauſe of that power and cunning which they ſtill retain, are called principallities, Eph. 6. 12. We wreſtle not againſt Fleſh and Blood, but againſt Principallities and Powers, againſt the Rulers of the darkneſſe of this World. If you tranſlate it beginning or firſt eſtate; it will more fully expreſſe the miſery and fall of the Apoſtate Angels, they being not onely departed from the excellency and p
but from the integrity and righteouſneſſe ▪
wherein they were firſt created: So that the point is, that the Angels are fallen from: the condition of their original excellency and integrity.
So Peter, 2 Pet. 2. 4. God ſpared
not the Angels that ſinned, &c. and John 8. 44. the Divel abode not in the truth, becauſe there is no truth in him; that purity and integrity wherein they were created is there caltruth, becauſe truth is the perfection of any rational creature, and that holineſſe which they had was onely to be kept up by the truth or right notions of God; in opening this point I ſhall inquire
I do confeſſe the Scriptures do ſpeak ſomewhat ſparingly of the nature or fall of Angels, it being calculated chiefly for the uſe of man; but ſome hints there are which we ſhal take notice of, and improve not to ſatisfie curioſity, but to ſerve profit. 1. What is this firſt eſtate from which they are departed. I anſwer their original condition of holineſſe and happineſſe; every creature which the Lord made, he ſaw it to be good, much more the Angel whom God creathe Sons of God, Job 38. 7. becauſe they bore his Image, and that in a more eminent degree then man, as being wholly ſpirithou haſt made him little lower than the Angels, Pſal. 8. 5. when man was at his beſt there was an inferiority, the image of God was given to us in a leſſe degree, although we were placed above all viſible creatures, yet then the Angels we were a little lower; that they were excellent, appeareth in that the Angelical obedience is made the pattern of ours, Matth. 6. 10. And our happineſſe in heaven is expreſſed by the condition of their nature, Matth. 22. 30. They are as the Angels of God in Heaven; yea, 'tis notable that when the Scriptures would expreſſe any excellency, they uſe to ſay 'tis fit for Angels; thus Manna is called Angels food, not as if they needed food, ſpirits are not capable of corporal retongue of Angels 1 Cor. 13. 1. that is, with a tongue becomming creatures of ſo perfect an underſtanding; but you will ſay theſe expreſſions are meant of the good Angels; I anſwer that at their firſt creaThrones, Dominions, and Powers, which they yet retain in common with the good Angels; yea
alike good, and alike happy, and could contemplate and behold God, and emthe grace of confirmation; by which they abide in the knowledge and l
of God, wheretheir firſt eſtate, and 'tis probable this grace was given to the good Angels, in the very mome
before any merit of theirs, or uſe of their natural abilities, as appeareth by the others ſudden fall, and becauſe they are choſen in Chriſt who is the head of Men and Angels, Col. 1. 16.
2. What was their ſin, there is a great deal of diffegueſſe and conjecture, rather then any c
Howquae vis peccata (ſaith Aquinus) ſunt in malis Angelis; according to his opinion they have the guilt of all ſin upon them, as tempting man to every ſin; but what was the ſpecial formal ſin, is not ſo eaſily determined, ſome ſay, affectati
others ſay, flat Rebellion againſt the Law of their Creation, or raſh attempts againſt the Emenvy, becauſe of the humane nature exalted above the Angelical in Chriſt, he took not the ſeed of Angels, Heb. 2. 16. but whether that myſtery were made known to them is uncertain, rather there are probabilities to the contrary; for the good AnEph. 3. 10. others think R
given to them, as that concerning eating the forbidden fruit was to man, whether it were affecting an higher degree above their Creation, or refuſing their office and miniſtration about man, or confidence in their own gifts and receiMoral Law, as being the Copy of Gods holineſſe, his rePet. 2. 4. and tranſgreſſion of a Law; and of no other Law do we read, but of the moral Law, which (as is probable) was given to the AnAdultery or unlawfull Propogation, for they neither marry nor give in marriage, a thing proper to the bodily life. 2. The moſt likely thing in their ſin was Pride, there is Pride in every ſin, namely a deſpiſing and contempt of the Coma ſpiritual nature, as Adultery, Drunkenneſſe, and ſuch ſins are procorporal and ſenſitive n
Chryſoſtome) Fathers uſually quote that place Iſa. 14. 12. How art thou fallen from H
Lucifer Son of the morning, for thou haſt ſaid in t
But theſe are but metaphorical Paſſages concerning the King of Babylon, and the ground of the miſtake was; becauſe the Angels are often in Scripture ſet forth by Stars, as Job 38. 7. That teTim. 3. 6. Ordain not a novice, leſt being lifted up with Pride he fall into the Condemnation of the Divel; this is, leſt he make himſelf guilty of that ſin for which the Divel was condemned and rejectof Pride, and James 3. 15. Pride is called Diveliſh Wiſedome; the ſin is often to be read in the judgement that followeth it, Gods throwing them down from the dignity of their eſtates, was a ſign that they aſpired above it, and it may bee collected from the firſt temptation, ye ſhall be as Gods, as himſelf ſaid in the ſenſe of the fathers, eri ſicut altiſſimus. ſo to our firſt Parents he ſaid, eritis tanquam di
3. They do beſt that make it a compound ſin, accommodating all opinions; for look as there are many ſins in that one Act by which Adam fell,
Ʋnbelief, Pride, Ingratitude, Diſobedience, &c. ſo in this act of the Angels there might be many ſinsPride be a chief ſin in it, yet what kind of Pride it was, or
envy at man, as we ſee the good Angels rejoiced at their happineſſe, Job 38. 7. Luke 2. 14, 15. and
15. 7. or affectation of worſhip, as we ſee now they delight in it, or any other rebel
3. How they came to ſin the Angels being created pure, they had no luſt within to incline them, being in heaven they had no object without, to draw and allure them, there was no evil
how could they ſin? I antemptation, and ſeducement, and that one great Angel now calBeelzebub firſt fell, and drew the reſt after him, Mat. 25. 41. the Divel and his Angels, and Mat. 10. 25. Beelzebub the Prince of Divels, it was the name of the Idol of the Ekronites, 2 Kings 1. 2. and ſignified the God or Lord of flies, now becauſe the Jews knew that they were Divels, that were worſhipped in the Idols of the GentilesDivels or evil Angels, and the chief of the Divels they called by the name of Be
So Matth. 12. 24. implying, one that was the Prince of the unclean ſpirits called Divel, Sathan, the great Dragon, and the God of this World; from all which we may probably collect, that there was a Prince or Chief of the Apostate Angels, who was the Ring-leader in this Faction and Rebellion againſt God. 2. Becauſe the queſtion refirſt Angel then to fall? I anſwer 'tis hard to conceive how ſin came into the Angels firſt; all that we can ſay, is this, that the Angels were created good, yet mutable and free, and they voluntarily choſe not to abide in their own eſtates. All the anſwer Auſtine would give to this queſtion was, Deus non ſunt, they are not God; 'tis God's Prerogative alone to be immutable, they might ſin becauſe they were creatures; and Aquinus giveth this reahis act is his rule, but all creaJob 4. 18. he chargeth his Angels with folly; there is mutability in the Angelical nature, there called folly: Cerinfuſing evil to them; 'twas the errour of the Manichees, to ſay they were created evil, nor by his preſcience for that inforceth not, nor his voluntary permiſſion, for they were left to their own ſway, nor his decree, for that is within himſelf, and doth not compel the creature; neither is God to be looked upconſenting to the action, in that he did not hinder them from it; or in that he did not ſuſtain them by his own Grace, for he oweth this Grace to none, and giveth it when and to whom he pleaſeth; and in the Angelical nature, as well as the humane, he would diſcover his juſtice and mercy, and the freedom of his diſpenſations.
4. The number, how many fell? the Schoolmen are too raſh; ſome ſay, juſt as many fell as ſtood; others, that a third part fell, abuſing that place, Rev. 12. 4. That the Dragon drew a third part
Whereas that is meant of defection in the ChurchAngels in the Text; that the number is great appeareth in that the World is full of theſe evil ſpirits, and an whole Legion which contaiLuke 8. 30.
5. For the time, in the general very ſoon, therefore 'tis ſaid, John 8 ▪ 44. That Sathan was a Murtherer from the beginning: And 1 John 3. 9. The Divel ſinneth from the beginning, that is, preſently after his Creation, created theſe Angels were, 'twas the errour of
Ʋ
and Baſilides in the age next the Apoſtles, that they were not crea
but begotten of God, theſe primitive Monſters broachColl ▪
1. 16. and Pſalm. 148. 2. and created they were in time ſome of the Gr
ſuppoſed the Angels to be made before before t
1. 3. therefore created they were the ſeco
with the Heavens as being of the ſame matter, as man was made when his ſeaMoſes mentionviſible World, and corporal Beings, now 'tis certain that being created, theſeduced Eve, 2 Cor. 11. 3. therefore probably they fell a little after their Creation, not in the very inſtant that it might apnaturally evill, 'tis probable that ſome time interceded between their creation and defection but a very little time, to ſhew the mu
Let me now apply what hath been ſpoken, and preſſe youobſervation and application to your ſelves. 1. Conſider it with obſervation, and there is ſcarce a matter that can be more profitablythat ſuch excellent creatures fell, Angels themſelves were created excellent but mutable; certainly, we that dwel in houſes of clay, and whoſe foundation is in the duſt had need be more cautious, if they be mutable, we are weaker and more mutable, to ſee ſuch glorious ſtars leave their ſtation: and fall from heaven like lightning, it ſhould make us poor creatures tremble and look to our own ſtanding, leſt we alſo fall, 1 Cor. 10. 12. ſelf confidence is the next way to ruine, God onely cannot ſin becauſe his act is his rule, there may be a great height, ſtrong abilities, rare accompliſhments of nature and grace; and yet you ſee theſe cannot exempt us from ſhamefull falls without the divine concurrence, the Angels were the Courtiers of Heaven, the glory of the Creation in the firſt rank of the created Beings, and yet they fell, who can preſume to ſtand when Angels fall? 2. They fell ſoon, a little after their Creation, there is no created excellency but if left to it ſelf, will quickly undo it ſelf; how ſoon do creature perfections fade? Surely there is no ſtability but in Chriſt; as the Angels, ſo Adam fell a little after his Creation, Pſalm 49. 12. Adam being in honour
abideth not, in the Original, abideth not for a night; and if it be applyed to the firſt Adam, it implyeth that he left the honour of his innocency the firſt day ▪
in the morning innocent, and at night a ſinner: our new ſtate in this regard is better then innocency, and the grace of regeneration
2 Tim. 2. 1. My Son be ſtrong in the Grace that is in Chriſt Jeſuscreation: the Lord would ſtill keep the creature depending, our eſtate in Chriſt onely is ſure, becauſe there our ſtrength lieth in another: let us then work out our Salvation with fear and trembling: If Angels fell, and Adam fell, when they had no ſuch mixt nature and divided principles as we have, what will become of us? Neither Man nor Angel can be kept witha ſurety; and unleſs Chriſt be continually preſent with his own gifts, there is no ſtanding. Thirdly, they fell dreadfully, and from Angels became Divels, exerciſing theſt, lying, envy, murther towards men: the beſt things corlight and grace they become cruelthe revolters are profound to make ſlaughter, ſaith the Prophet, Hoſea 5. After profeſſion the fall is moſt deſperate: their latter end is worſe then their beginning, 2 Pet. 2. 20. What a malice have theſe evil Angels now againſt God and man, they go about ſeeking whom they may devour, none ſo bad as Apoſtates. Fourthly, their fall made way for ours, by this means there came to be a Tempter in the World, the fall of Angels occaſioned the fall of man, and the fall of man the comming of Chriſt: do but go home with revebare permiſſion of God the Divine Decrees were accompliſhed, and wonder at the purity of that unſpotted providence that is converſant above ſin and evil, but not conſcious to it: the Angels led the way, and man followed, and ſo occaſion was given for the diſcovery of the manifold wiſdom of God to men and Angels, Eph. 3. 10. Fifthly, ſo many fell as were not elected by God, there was Election and Approbation among the Angels, among the moſt glorious Creatures God would ſhew the liberty of his Counſels, not onely amongſt
Elect Angels, 1 Tim. 5. 2. Why ſhould Clay murmer, when Gold is reveſſels of diſhonour, who art thou that replieſt upon God; Rom. 9. 20. that will be diſputing the ſoveraignty of God: And ask the reaſon why he giveth grace to ſome and not to others, wonder at it, till thou canſt underſtand it, diſputare vis mecum? mirare mecum ▪
Auguſtine.
& clama O Altitudo! Gods Decrees are hard meat, not eaſily digeſted by carnal reaſon: a proud creature cannot endure to hear of Gods ſoveraignty, it awakeneth our ſecurity to hear of a diſtinction in the Counſels of God, and that grace runneth in a narrower channel then whole Mankind; do but conſider amongſt the Angels, ſome are paſt by, and others confirmed: and who art thou O man that replyeſt? Sixthly, In the Election of Angels pardoning mercy is not ſo much glorified as in the election and calling of men; then was grace ſhewed but not mercy,
lib. 4. cap. 78. Damas lib. 2. Orth. fid. cap. 3. Et Neiremb. Theoph. &c.fallen ▪ Angels were ſaved, but fallen man is called to grace in Chriſt: we were all in our blood when God ſaid Live, the whole lump and maſs of mankinde was fallen; probably next to the free Counſels of God, that was the reaſon the whole humane nature fell, but not the whole Angelical nature, but onely a part of it, ſo that the Kinde it ſelf needed not to be repaired; their ſins argued more malice becauſe of the height of their unwithout a Tempter, but the reaconfirmation but we redemption, we are reconciled, they continued, love after a breach made, is more remarkable. Seventhly, from the ſin in general, by which they fell, was by pride; ſee the danger of this ſin it alwayes goeth before falling, the Angels loſt their holineſs out of a deſire of greatneſs, they would be over all and under none; tis dangerous when men minde rather be great then good. In Scripture we
the fall by pride, and our reſtoration by humility, the Angels fell by pride and aſpiring; and Chriſt reſtored mankinde by being humble, lowly, and ſubmitting himſelfe even to the death of the Croſs: Adam would be as God, and ſo ruined us; and Chriſt that was God became as man, and ſo ſaved us: to counterwork Sathan, he layeth aſide the glory of his Godhead, he layeth aſide the glory of his Godhead and puts on an humble garb; ſaving as not by power, but by ſuffering: well then, look upon pride as the ſure forerunthe particular fact is uncertain though the general ſin may be known, as how this pride was diſcovered, whether in a thought, or by ſome bold attempt is not known; it doth not ſo much pertain to edification and ſalvation to know their ſin, as to know our own: The Scriptures direct us to look inward, 'tis more for our profit to keep out Sathans power, then to know the circumſtances of his fall; let us not fall with him, Peter would know Johns end, but Chriſt rebuketh him, what is that to thee? follow thou me; Joh. 21. 20, 22. We betray our duties by our curioſity, ſurely we ſhould be more at home, and look to our beame, that we may not aſcite others before the chair of cenſure, but our ſelves betribunal of conſcience. Ninthly, Obſerve that the firſt ſin that ever was, was a puniſhment to its ſelfe, they kept not their firſt eſtate, the ſin is expreſſed in ſuch a phraſe as doth imply their loſs, duty hath its reward in its mouth, as the ſacks of the Patriarchs their moneys; ſo ſin its puniſhment, never think that you ſhall get any thing by offending God, you do but defile, and debaſe, and degrade your ſelves from your own excellency when you ſin: 'tis Hell enough to turn away from God, and miſery enough to polute and ſtain an image in our ſoules; the fall of the Angels is deſcribed to be a departure from their own happineſs.
Secondly, Conſider it with Application to your ſelves, Firſt, apply it for humiliation, we left our firſt eſtate as well as the Angels, God made man upright, but
they ſought out many inventions, Eccleſ. 7. 29. Read your own guilt and Apoſtacy in the ſin of the Angels; uſually the Page is whipped to ſhew the Prince his fault; but here the Princes and nobleſt part of the world are ſet out to us for examples, that in their ruine and dreadful fall we might underſtand our own. Do but obſerve the Parable, they had original eſtate of happineſſe and holineſſe, and ſo we, they fell ſoon, ſo we; they fell by Pride, ſo we; the Angelical fall is our glaſs; we are a kind of Divels, and Apoſtates from God: they were driven out of Heaven, ſo we out of Paradiſe: they are puniſhnew beginning in Chriſt, the Apoſtle ſaith, Heb. 3. 14. We are made partakers of Chriſt if we
the beginning of our confidence ſteadfaſt unto the end. If we ſhould break with God again upon this new ſtock, there will be no more ſacrifice for ſin, faith which is the gift of Gods grace, is the beginning and root of a new life in Chriſt: if we ſhould forfeit this, we cannot expect God will deal with us any more.
We are now come to the phraſes that imply their puniſhment,
Preſent and Future, the firſt part of the preſent puniſhment is paene d
their loſs implyed in that clauſe [leaving their own habitation] in which their guilt is further intimated, for the Atheir act, but Peter in the paraGods act, 2 Pet. 2. 4. God ſpared not his Angels that ſinned, but caſt them down to Hell, without furThat the Apoſtate
Angels upon their ſin and fal departed from that place of happineſs and glory which before they enjoyed. So Rev. 12. 8. Their place was found no more in heaven, and the great Dragon was caſt out, that old Serpent called the Divel and Sathan, which deceiveth the whole world, he was caſt out into the earth, and his Angels were caſt out with him. That Scripture I confeſs is myſtical, and ſpeaketh of the overChurch, which is there expreſſed by Heaven,
World by Earth: For I obſerve in that book the Church is ſometimes expreſſed by terms ſuitable to the Jud
So in Rev. 11. 2. The Church is called the Temple, and the World the Court, and ſometimes by the Celeſtial ſtate, and ſo the Church is called Heaven ▪
and the World Earth; but however there is a plain alluThe place of their Innocency was Heaven, round about the Throne of God, where the good Angels do continually behold his face, and ſtand before him, Dan. 7. 10. In ſuch a bleſſed place, and in ſuch bleſſed comhis Servants, thoſe his Courtiers, that is, his Houſhold and ordinary Servants that were to attend as in his Chamber of Preſence. 2. In this place they were to enjoy God and glorifie God, their happineſs was to enjoy God, their duty to glorifie him;behold his face, Matth. 18. 10. for viſion and ſight of God is the happineſs of rational Creatures, and therefore our happy eſtate is expreſſed by beholding him ▪ face to face: and David ſaith, Pſal. 16. 11. in thy preſence, or in thy face is fulneſſe of joy, in Heaven then did God manifeſt himſelfe to them, there they were to apfulfil his Commandments, hearkning to the voice of his Word. 3. From this place they are now driven into the lower parts of the World ▪
as being a place more fit for ſin and miſery: that the place into which they are driven is the bottom and center of the Earth, cannot be ſhewen out of Scripture, rather the contrary; for ſometimes they are ſaid to fly up and down in the air, and therefore is Sathan
Prince of the power of the air, Eph. 2. 3. and the other Divels, Principalities and ſpiritual wickedneſſes in high places, Eph. 6. 12. They aſpire to get as high as they can, but they can get no further then the Regions of the to compaſſe the earth to and fro, Job 1. 7. The Earth is Sathans walk and circuit, where he ſeeks to do miſchief, and ſometimes they are in the Sea, Matth. 8. 33. for as yet they are not in that priſon and place of tormentsJeſus thou Son of David, ar
Matth. 8. 29. and beſought him that he would not cast them into the great deep; by which ſome underſtand the final place of their reſidence and torHeavens, which place as yet they have not entred: but how is it ſaid that they are already caſt down into Hell, 2 Pet. 2. 4. dreadfulneſſe of their fal from ſo glorious a manſion, to ſuch a place of miſery, and becauſe where ever they are, they carry their own Hell with them, though by Gods permiſſion they are as yet ſuffered to remain in the Air or Earth. 4. Delight, which they had in their underſtandings to behold God, that power in their wills to love and ſ
him, in ſtead of which they are filled with darkneſſe and malice and become the unreconſilable enemies of God and Man; as to their light, their gracious knowledge is quite extinct, their natural knowledge much Eclipſed, and their experimental knowledge, not enongh to engage their hearts to God; as to their integrity and holineſs, in ſtead of a will to love and ſerve God, there are nothing but obſtinate purpoſes to do evil, and endeavours to hinder the glory of God, and the good of Man, 1 Pet. 5. 8. leſt we ſhould enjoy that happineſs which he hath left. Hence thoſe
Divel, which ſignifieth a Slanderer, Sathan which ſignifieth an Enemy, the Tempter, Matth. 4. 1. becauſe he dayly ſolliciteth us to evil, evil one, Matth. 5. being full of wickedneſs himſelfe, he maketh it his ſtudy and care to propagate it in others; Belial, 2 Cor. 6. 15. unprofitable, as good for nothing, the deſtroyer, becauſe he worketh miſchief; the old Serpent, Rev. 12. 6. becauſe under the ſhape of the ſerpent he poyſoned Eve; as to their power, it is much broken and limitted, they are held in the chains of providence, they could not do hurt to the herd of Swine without permiſſion, Luke 9. 26. 5. Though they have loſt much of the glory and power annexed to their habitation, yet many tokens of the divine image do as yet remain in them: holineſs is (as we ſaid) utterly loſt, he ſinneth from the beginning, 1 John 3. 8. that is, doth nothing elſe but ſin; and Acquinas ſaith well, Hoc eſt Angelis caſus, quod hominibus mors, their fall into ſin to them is as death to us: but now in other things they have much left, as man after his fall is like a driſled picture, and had onely enough left to ſhew what he once was, ſo the Angels though they are much fallen from the excelgreat cunning and active power. 1. Their knowledge and cunning is great, they have much natural and experimental knowledge, ſo as they can diſcern hidden cauſes, and virtues which ſcape the flight of mans reaſon and underſtanding; they know how to apply active to paſſive things, can gueſs notably at future events, but as for a certain knowledge of them (unleſs of ſuch things as depend upon neceſſary cauſes) that is proper to God, and accordingly he challengeth it, Iſa. 41. 23. ſhew the things that are to come, that we may know that ye are Gods, &c. Therefore the Divels Oracles were either falſe or doubtful, as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching thoſe things with wonderful facility to thoſe that
Jam. 2. 19.Jam. 2. 19 ▪ Luk. 4. 34. Acts 19. 15, beſides they are of wonderful ſagarity to judge of mens hearts by the geſtures, the motion of the blood and ſpirits, and other ſuch external ſignes, for directly they do not know the thoughts. that is the priviledge of God. 2. Their power is great ſtill, though limited, ſo that it cannot be exerciſed but when and where, and as God will; they are able to raiſe tempeſts, to bring fire from Heaven, as they did, to ruine Jobs houſe and children, Job 1. they can deceive with lying miracles, but true miracles can onely be wrought by a divine power; being of much ſagacity and skill in the ſecrets of nature, they may poyſon the air, deſtroy the bodies of men, infeſt and trouble beaſts and cattel, in ſhort do all that lieth within the compaſs of a natural cauſe where God permitteth: Again they may poſſeſs the bodies of men, hinder the Godly in the execution of their duty; over rule the ſpiEph. 2. 3. beſot them with error, &c. it would require a diſtinct diſcourſe, to open this power to you: they cannot create new beings, nor raiſe dead bodies, nor compel the will of man, they can do mira, but not miracula, &c. Let me now come to obſerve ſomewhat of practical concernment from what hath been ſpoken.
1. That God hath proper places where the Creatures
ſhall perform their duty and injoy their happineſſe, as the Angels had Heaven which was proper place, ſo Adam ▪
had Paradiſe, and the Saints the Church; 'tis miſery enough to be thrown out of that place where God manifeſteth himſelf, he that was caſt out of the Church was given up to Sathan, 1 Cor. 5. 5. in the Church, Chriſt ruleth; in the World, Sathan; 'tis good to keep to the Shepheards Tents, Cant. 1. 8. the Angels left their firſt eſtate, at the ſame time that they loſt their own habitation, 'tis dangerous to leave our own place, to be caſt out of the Congregations of the Faithfull, where God
he inhabiteth the praiſes of Iſrael, Pſalm 22. 3. that is in the Church where he hath praiſe, and we have benefit, the Church is the Gate of Heaven, Gen. 28Cain himI ſhall be hid from thy face, Gen. 4. 14. that is, I am turned out from the place of thy worſhip, and where thy name is called upon: 'tis ſad to be baniſhed from the Lords gracious preſence.
2. Sin depriveth us of Gods preſence, this is the Wall of ſeparation between us and God, Iſa. 59. 2. Your ſins have ſeparated, &c. it not onely provoketh God to ſtand at a diſtance from us, but worketh a ſtrangeneſſe in us, and maketh us ſhie of his preſence, it caſt the Angels out of Heaven, Adam out of Paradiſe, Cain out of the Church; well then, when you are tempted to folly, bethink with your ſelves, God could not indure the ſight of Angels, when once they were defiled with ſin; if I ſhould yeeld to this temptationthe spirit to leave me, or me to leave the Throne of Grace; guilty ſouls cannot ſuſtain the prePeter ſaid Luke 5. 8. Depart from me, for I am a ſinfull man: And God ſaith, Depart from me into everlaſting torments, Mat. 25.
3. Obſerve again Jude maketh it their act, and Peter Gods Act: Jude ſaith, they left their own habitation, and Peter, God caſt them down: and puniſhments are voluntapaſſe by a creature out of his meer will, but he damneth not, till we provoke him; firſt there is a voluntary averſion from God, and then God turneth away from us, Hoſea 13. 9. O Iſrael thou haſt deſtroyed thy ſelf, our ruine is cauſed by the free motion of our own wils: God puniſhwe leave, and then he caſteth down.
God caſteth Sathan out of Heaven. Do you imitate your heavenly Father, caſt Sathan out of your hearts. Who would entertain him whom Heaven hath ſpued out? 'tis ſaid Rev. 12. 8. That Sathan and his Angels found no more place in Heaven; Oh then, give him not place to dwell in your hearts, Eph. 4. 17. do not entertain wrathcaſt out of Heaven, and Chriſt died that they might be caſt out of your hearts, Joh. 12. 21. Now ſhall the Prince of this world be caſt out: Oh let him not erect a new Heaven and Empire in your ſoules! his great aim is, now he cannot get into Heaven, to dwell in the hearts of men.
5. Angels, Creatures of the higheſt exeellency are not ſpared when they ſin; 2 Pet. 2. 4. God ſpared not the Angels, &c. wonder at the patience of the great God to us ſinners; if a King be angry with his offending Nobles, ſhould not the skullions tremble? how come we to be of this ſide Hell? Go home and adore that Grace that hath kept you out of the chains of darkneſs, Lam. 3. 23. It is of the Lords mercy that we are not conſumed, not ſwalvery Infancy of their Creation were ſo ſoon puniſhed for the firſt offence, Lord what didſt thou ſee in us, that after ſo many offences we ſhould be yet alive? tis mercy, pardoning mercy that giveth us our beings! we fail not becauſe compaſſions fail not
6. Angels were forced to leave their habitation; when they changed their nature, they changed their eſtate: let all ſinners tremble! conſider the inſtance, and you wil ſee that no dignity and worth of the Creature is of any aAngels, glorious Creatures, their ſin but one, and probably that in thought, yet how dreadful is their puniſhment? caſt out of Heaven, kept in chains of darkneſs for a ſeverer vengeance! Oh then, how ſhould we tremble that have drunk in iniquity like water? ſurely God is the ſame, he doth no leſs hatGod is but one, Gal. 3. 20. he acteth ac
7. From the word their own place, obſerve the true dwelling place and reſt is Heaven; 'twas the habitation of the Angels, and the reſt of the Saints; Oh long for your home, let your hearts and your hopes be there, enter upon your eternal inheritance by degrees; the Anhearts be in Heaven; your converſations be in Heaven ere your perſons, there are good Angels ſtill, bleſſed companions, Heb. 12. 22. 23. an innumerable company of Angels and Spirits of juſt men perfect ▪
An Heathen could ſee out of a glimpO preclamor illum diem, cum ad illud animorum concilium atumque proficiſcar. There you ſhall ſee the vacant rooms of the Apoſtate Angels occupied by the Saints. Say wo is me, that my pilgrimage is prolonged, Pſal. 20. 5.
8. They were caſt from Heaven into this world; do but look-upon the World in a right notion; Sathan that was not fie for Heaven, is caſt out into the Earth, as a meet place for miſery and tormentRuler of the darkneſs of this world ▪
Eph. 6. 12. and the God of this World, 2 Cor. 4. 4. 'tis puniſhment enough to the ApoDivels work-houſe and priſon; one calleth it Sathans Dioceſs; who would be in love with a place of bondage and puniſhment?
9. The Divel and his Angels are in the World, let us be the more cautious; he compaſſeth the Earth to and fro, no place can ſecure you from his temptation, he is everyPet. 5. 8. Let us look about us, Wo to the inhabitants of the Earth and the Sea; for the Divel is come down to you, Rev. 12. 12. Where ever you are, Sathan is, neer you, the World is full of Divels; when you are in the Shop, the Divel is there to fill your hearts with
lying and deceit, as he did the heart of Ananias, Act. 5. when you are in your cloſets, and when you have ſhut the door upon you, you do not ſhut out Sathan, he can taint a ſecret duty; when you are in the houſe of God, Miniſtring before the Lord, Sathan is at your right hand ready to reſiſt you, Zach. 3. 1. He is ready either to pervert your aimes, or to divert your thoughts; We had need keep the heart in an humble, watchful praying frame; God hath caſt out the Angels out of Heaven, and now they are here upon earth, tempting the ſons of men to folly and inconvenience: be watchful, the world is the Divels Cheſs-board; you can hardly move back or forth, but he is ready to attach you by ſome temptation.
10. When grace is abuſed, our dejection i
the Angels from HeaThou Capernaun which are exalted to Heaven, art now brought down to Hell, Matth. 11. 23. 'Twas one of the chiefe Cities of Galilee, and where our Saviour uſually converſed; 'tis a kind of Heaven to enjoy Chriſt in the Ordinances, but now to ſlight this mer
11. Spiritual judgements are moſt ſevere, and to be given up to obſtinacy in ſin is the foreſt judgement; 'tis diabolical to continue in ſin; the Angels left their habitation, and what followed? they loſt their holineſs.
12. Loſs of happineſs is a great judgement, 'tis Hell enough to want God; the firſt part of the ſentence, depart from me, Matth. 25. 41. is moſt dreadful, loſs of Heaven is the firſt part of the Angels puniſhment; we in effect ſay now, depart from us, Job. 21. 14. but God will then ſay, depart from me; ye ſhall ſee my face no more, &c.
Thus we have diſpatched the firſt part of the Angels puniſhment, their loſs, we now come to the other part,
poena ſenſus, their puniſhment of ſenſe, or pain, [b
] where there is an alluſion to the ſtate of Malefactors or condemThe darkneſs of the place. 2. The hard uſage of the evil doer, ſuitably to which the AThey are reſerved in everlaſting chains. 2. Ʋnder darkneſs.
1. Begin with the firſt part [In everlaſting chains.] Whence two notes, 1. That the Angels are kept in chains, 2. That thoſe chaines are everlaſting.
1. They are kept in chains. But what chains can hold Angels? can Spirits be bound with Irons? I Anſwer. I Anſwer they are ſpiritual chains, ſuitable to the ſpiriGuilt of conſcience, which bindeth them over to judgement; the conIſa. 42. 7. Iſa. 49. 9. Iſa. 61. 1. and ſin to a priſon wherein we are ſhut up, Rom. 11. 32. Gal. 3. 22. and guilt to chains or bonds laid upon us by God the Judge, Prov. 5. 22. Lam. 1. 14.
2. Their obſtinacy in ſinning, They are fallen ſo as they cannot riſe againe, they are called Wickedneſſes as ſinwickedneſs it ſelfe; the Divels ſin is as the ſin againſt the Holy Ghoſt, a malicious, obſtinate, ſpiteful oppoſition adeſpair begetteth deſpight, and being hopeleſs of reliefe, are without purpoſe of repentance: they do, fooliſh creatures, adde ſin to ſin, and harden themſelves in an evil way, which is as a chaine to hold them in Gods Priſon, till their final damnation, ſee 2 Theſ. 2. 11, 12. Where error and wilful perſiſting in diſobedience, is made to be Gods priſon,
reprobate creatures are held till their puniſhment be conſummate.
3.
Ʋtter deſpair of deliverance, they are held under their torment by their own thoughts, as a diſtreſſed conIſa. 66. 1. to them here recertain fearful looking for judgement and fiery indignation, Job 10. 37. releaſe they canMatth. 8. 31. Art thou come to torment us before our time; their priſon door is locked with Gods own Key, and as long as God ſitteth upon the Throne they cannot wreſt the Key out of his hands.
4. Gods power and providence by which the Angelical ſtrength is bridled and overmaſtered, ſo as they cannot do what they would; thus Rev. 20. 2. Sathan is ſaid to be bound up for a thouſand years, that is, in the chains of Gods power, which are ſometimes ſtreighter and ſomeMatth 8.
5. The chaines of Gods eternal decree. As there is a goldpurpoſes of eternal grace do end in the poſſeſſion of eternal glory, ſo there is an Iron chain of reprobation, which begins in Gods own voluntary preterition, and is carried on in the creatures voluntaApoſtacy, and endeth in their juſt damnation; and when once we are ſhut up under theſe bars, there is no opening, Job 12. 14.
Secondly, Theſe chains are eternal chains, becauſe the wicked Angels ſtand guilty for ever, without hope of recovery or redemption. Every natural man is in chains, but there is hope to many of the priſoners: Chriſt ſaith, go forth, but thoſe chains upon the evillad cuſtodium,
ad poenam, they are continu
From hence obſerve theſe practical Inferences.
1. That ſins are as it were bonds and chains: a wickedJames 1. 25.ſnares, and then in chains, here taken captive by Sathan in his ſnares, 2 Tim. 2. 26. and hereafter bound up with him in chains. Sin it ſelfe is a bondage, and Hell a priſon: were there nopreſon
'tis enough to diſſnares, but chains; in the fall of the Angels, how many notions are there offered to us to diſcover the evil of ſin? they left their beginning, and loſt their habitation, and then chains of darkneſs: he that hath a mind to be a beaſt, or a divel, let him be a ſinner. If you mean to quench your reaſon, to eclipſe the glory of your Creation, to diſturb the quiet of your ſpirits, and inſtead of calmeneſſe and ſerenity of conſcience, to bring in horror and confuſion; if you mean to enthral and captiva
your ſoules to every baſe affection, and to be at the command of every corrupt deſire, then go on freely, as you do in ſinning againſt God; but alas the preſent thraldome is nothing to what is future, all the ſins that you commit will be as ſo many Chains, binding you over to an eternal and juſt damnation. The good Angels are at liberty to ſerve God, when the evil Angels are ſhut up in the priſon of their own obſtinacy and wick
Secondly, thoſe chains & bonds can never be broken by us; the Angels cannot break them themſelves, and Chriſt will not, for their day of grace is paſt; every ones chains would be eternal, if Chriſt did not looſe them, and open the priſon door to poor Captives, Iſa. 61. 1. this is our advantage aopening of the priſon to them that are bound; Chriſt himſelfe was bound with our chains, the Prophet ſaith, Iſa. 53. 8. he was taken from priſon, and from judgement, he was in priſon that we might go free
and the Officer had
ulmoſt farthing, Luk. 12. 58. others that reject the mercy offered in Chriſt, can never wreſt themliving God ▪
Hebr. 10. 30.
Thirdly, The Divel is in chains, a cruel ſpirit, but under bonds: his power is leſſe then his will and malice, he is wrathful, that we may not be ſecure; he is chained, that we may not deſpair: he hath no power, but what is given him from above, and when God putteth any of his ſeryour exerciſe, reyour comfort and ſafety: He had not power over the herd of Swine without leave, Matth. 8. 31. ſuffer me, &c. ſo Luk. 22. 31. he could not ſift Peter till he had a commiſſion, Sathan hath deſired, &c. Ioh. 1. 12▪ Job 2. 7. Sathan could not ſo much as touch Jobs eſtate or skin till leave obtained, nay he could not deceive Ahab a wicked man, till God ſaid Go, 1 King. 22. 21, 22. he is but Gods executioner, he ſent his evil Angels among them, Pſal. 78. 49. God gave comEgypt, and then the evil Angels had power to execute them: the godly need not fear Sadiſobedient Angel, he is caſt into the chains of Gods juſtice and power; and as head of the Kingdome of darkneſſe, his power is more reſtrained by the death of Chriſt, John 12. 29.
Fourthly, Obſerve how weak the Creatures are, when God marcheth in judgement againſt them: guilt of conſcience is one of the fallen Angels chains, if God will but arm our own thoughts againſt us, he needeth not bring forces from without, there is enough in that to ſink us into Hell: The Law needeth not bring Brimſtone from Heaven to burn ſinners, nor open the mouth of the great deep to drown them, nor ſhatter the frame of naProv. 18. 14. a wounded ſpirit who can bear? as if he had ſaid, I challenge all the world, to bring me a man that is able to deal with his own conſcience when God armeth it againſt him.
Fifthly, That ſpiritual judgements of all others are moſt ſecure, to have ſin puniſhed with obſtinacy and hardneſſe in ſinning. This is nothing but to have the Divels chains layed upon us, a ſad intimation, that we are given up to chains of darkneſſe, frogs and lice, and hailſtones were but ſoft judgements to Pharaoh's hard heart: unleſſe God ſhould ſend us quick into Hell, there cannot an heavier judgement befal us, nay certainly it were better to be gilive miſerably, then ſin freely without remorſe. But what ſins bring on this ſpiritual judgement? I anan unthankful abuſe of Gods gifts, The Divels had a glorious and excellent nature, but they were not thankful, obſerve it when you will, you will find it true, that no man was ever puniſhed with hardneſs of heart, but ſome former merciful diſpenſation was abuſed: the Heathens were not thankful for the light of nature, and therefore God gave them up to vile affections Rom. 1. 22, 24. Others received not the love of a truth, and therefore God gave them up to believe a lye, that they might be damned. 2 Theſſ. 2. 11, 12. the very ſin againſt the Holy Ghoſt is ſo called becauſe 'tis a deſpighting grace received, or a divelliſh oppoſing of the grace and ſupernatural work of the ſpirit, by which the mind is convinced of the truth. 2. Sinning againſt the light, that was Sathans ſin, who was full of light, and ſinned in the very face of God, and 'tis his ſin ſtill, malice having onely put out the
light of prudence, but not of his underſtanding, ſo that he knowingly ſinneth; ſo wicked men impriſon the truth in unrighteouſneſs, and then God giveth them up to the ſway of their own luſts and paſſions: there is more of malice in ſins againſt light, you laugh at Chriſt before his face, out-dare Heaven and Conſcience, will he force the Queen before my face ▪ &c. 3. Sinning with the light, When malice ſets wit a work (as it doth in the Divels) againſt God and the Church; 'tis Sathanical to be wiſe to do evil, to make no other uſe of our parts then to plot wickedneſſe, pervert the truth, and undermine religion, Jer. 4. 22. They are wiſe to do evil, but to do good they have no knowledge: when you make religion yeild to policy, or bend policy to ruine religion, then your wiſedome hath undone you, Iſa. 48. 4. Malice againſt God and goodneſſe, This is Sathans direct ſin, when men will not onely be wicked themſelves, but adverſaries and malicious oppoſers of all that is good: This is not onely to be ſinn
but Sathans, Acts 13. 10. O thou Child of the Devil and Enemy of all goodneſſe, Cain that hated his Brother, becauſe his works were righteous, was the Divels Patriarch. 5. A ſottiſh obſtinacy and wilfulneſſe, When will and humour is lifted up againſt conviction, Jer. 2. 25. Ier. 44. 18. they will not, becauſe they will not, fooliſh wilfulneſs meeteth with penal hardneſs, he that will wink ſhall not ſeethe Sun, ſhine it never ſo brightly, ſuch men do but lay Sathans chains on their own will and underſtanding. 6. A ſenſeleſs ſecurity, notwithſtanding the growth and increaſe of ſin, when men loſe all feeling and reſtraint, and grow more wicked, but leſs tender, Eph. 4. 19. and ſo men ſin freely, foully, wax worſe and worſe, and adde new lincks to the chains of darkneſs.
Sixthly, There is little reaſon that we ſhould adore him, whom God holdeth in chains of darkneſs, that we ſhould exalt him whom the Lord hath caſt downe, and make a God of him; who hath made himſelfe a Divel. All ſins do, as it were, ſet the Crown upon Sathans head, theſe eſpecially. 1. Falſe Worſhip, Sathan is the Head of Idolaters, if the ſacriLevit. 17. 7. In all falſe worſhips the Divel is ſerved either directly, or obTable of Divels 1 Cor. 10. 21. they ſacrificed to Divels and not to God, Deut. 32. 17. You gratifie Satan if you be not right in wortowards an Idol of Gold and Silver, are ſaid to worſhip Divels, Rev. 9. 20. Sathan is (ſaith Syneſius) Worldly converſation; he is called the God of this World, 2 Cor. 2. 4. ſenſual, covetous, proud men are Sathans Votaries, at his beck and pleaſure, and will you be one of the number? when Chriſt came to diſſolve Sathans works, Iohn 3. 8. will you uphold them? 3. B
of wicked men; you do but fear the Divel in them, Rev. 2. 10. Fear not, behold the Divel ſhall caſt ſome of you into priſon, He that will deny the truth for fear of men, preferreth the Divel before God. 4. Being of the faction of the wicked, there is a corrupt party in the world, over whom Sathan uſurRulers of the darkneſs of this World, Eph. 6. 14. Col. 1. 13. cry not up a confederacy with theſe, take heed how your ſoule entreth into that ſecret. I confeſs 'tis ingeniouſneſs, a matter of Chriſtian skill and art, to find out the ſnare that we may eſcape it: Generally they are the Antichriſtian dark part of the world ſuch as are led with a blind zeale and rage to oppoſe the intereſt of righteouſneſſe; ſuch as oppoſe the Goſpel with rage and lyes, Iohn 8. 44. Ye are of your father the Divel, and his l
Many that deny Sathan, yet may be of his Faction and Party
We are now come to the ſecond part of the puniſhment of paines, taken from the other inconvenience of a priſon [under darkneſs] in alluſion to Malefactors, who are caſt into Dungeons, where beſides the load of Irons, the very darkneſs of the place concurreth to their miſery; light is pleaſant, as giving us the ſight of what is grateful
Peter ſaith [in chains of darkneſſe] as implying that God did bind them faſt with their darkneſſe and horror, as with a chain, but our Apoſtle here ſeemeth to make them two diſtinct parts of their torment, as certainly it is a more full deThat the Apoſtate Angels are kept under darkneſs.
Darkneſs in Scripture repreſenteth three things, firſt,Ignorance, ſecondly, Sin, thirdly, miſery; as light the contrary quality, implyeth Knowledge, Holineſs, and Happineſs, becauſe light diſcovereth all things. 'Tis put for knowledge, becauſe of all bodily qualities, 'tis moſt pure and unmixed, therefore 'tis put for holineſs, becauſe 'tis wonderfully pleaſing and delightful to ſenſe, therefore 'tis put for glory: ſo contrarywiſe darkneſs, which is noignorance, Rom. 2. 19. Sin, 1 Pet. 2. 9, Miſery: Pſal. 107. 11. Now all theſe three make way for one another, Ignorance for Sin, and Sin for Miſery, the underſtandMatth. 6. 22. ignorance maketh us ſtumble upon ſin, and by ſin we fall into the pit of e
If you ask what kind of Darkneſs is intended here? I anſwer, though all may be implyed; yet chiefly the darkneſs of miſery is here intended, they being caſt down from the light and glory of the higheſt Heavens, into dark and obſcure babitations, where they want the ſight of God, and the light of his countenance, as when the Sun is gone, there is nothing but darkneſſe in the world; ſo being baPſal. 4. 6. now their Sun is Eclipſed, and by the interpoſition of the dark cloud of their ſin and obſtinacy; they cannot have the leaſt comfortable glimpſe and fruition of God: to which alſo may be added, the horrible apprehenſion of their loſs,
beatifical viſion, and the ground of doubting is, becauſe there is in the Divels an extream averſeneſſe, enmity, and hatred of God and his Glory; but certain, as they are rational creatures, they cannot but be ſenſible of their loſſe, as alſo the damlovely in himſelf, but as profitable to them; & this ſenſe as 'tis accompadeſpair, ſo with blaſphemy and hatred of God, ſuredepart from me, is apprehended as a miſery, as well as go into everlaſting torments. Add further to their darkneſs that deſpair that is upon them, and fearful looking for of the fiery indignation of the Lord, which deſperate ſorrow is expreſſed by utter darkneſs, and gnaſhing of teeth, Matth. 22. 13.
Let me now come to ſome obſervations.
1. Darkneſſe is the Divels puniſhment, the higheſt miſethat love darkneſſe rather then light, Iohn 3. 19. that is errour rather then truth, l
rather then Chriſt, ignorance rather then knowledge. 'Tis one of the ſaddeſt arguments of mans dreadful fall, that he ignorant people love a fooliſh Miniſtry, Gods faithful witneſſes are their torment. Rev. 11. 10. the carnal world would faine lie down upon the bed of eaſe and ſleepthe blind lead the blinde, and both fall into the ditch, 'tis evil not to know the will of God, 'tis douerre in their minds, the other in their hearts: ſpiritual darkneſs is far worſe then bodily, when Ely was ſtricken blinde he deſired ſ
13. 11. In ſuch a caſe we count our happineſſe to light upon fit guides, in ſpiritual darkneſs 'tis quite otherwiſe, we cannot endure a faithful guide the Prophets propheſie lyes, and the people love to have it ſo, a blind people are al for blind guids.
2. Light that yeildeth us no comfort is but darkneſſe, Saknowledge left, but no comfort, Jam. 2. 19. they believe and tremble, the more ſenſe they have of Gods beawaken conſcience, and knowledge enough to be ſelf condemned To know God but not to enjoy him, that's the Divels puniſhment, Oh then never leave till your thoughts of God are ſweet and comfortable, Pſal. 104. 34. Sathan canan oyntment poured out, Cant 1. 3. full of fragrancie and reviving: reſt not then, till you can ſee God with ſuch a light as giveth you fruition and comfortable enjoyment of him, in thy light ſhall we ſee light, Pſal. 36. 9. there is light in thy light, but all other light is but darkneſſe.
3. Do but bſerve the difference between God and Sathan God is light, 1 John 1. 5 and Sathan darkneſs, God dwelleth in light, and Sathan is reſerved in chains under darkneſſe the firſt creature that God made in the world was light and the firſt gift of the ſpirit is illumination, but now all Satans aim & work is to bring in darkneſs, to blind the mind, 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then, the more dark, the more like Sathan a Child of God is a Child of light, and what have we to do with works of darkneſs, Eph. 5. 11. there ſhould
night work is unſeemly for the day, Rom. 13 ▪ 12. the day is at hand let us caſt off the workes of darkneſs; leave theſe things to the Bats and the Owls, if there be a difference, and contraChriſt and Belial, who are the chiefes of either ſtate, ſo between the perſons that heard under them; What communion is there between Chr
6. 14.
4. So much darkneſſe as remaineth in you, ſo much advantage hath Sathan againſt you. The dark part of the world is the ſeat of his Empire; Rulers of the darkneſſe of this World, Eph. 6. 12. His ſubjects are the children of darkneſſe, and all the advantage that he hath over the Children of Light, is, becauſe of the darkneſſe that is in them: whoſoever therefore lyeth under a ſtate of darkneſs, is under the power of Sathan. The great work of the Mito turn them from darkneſſe to light, Acts 26. 18. and ſo from Sathan to God: Oh the ſad condition of ſuch perſons that are bound together with Sathan in chains of darkneſſe! Poor Creatures, how are they hurried to and fro? from wrath to Pride, from Pride to Luſt, from Luſt to Filthineſſe, from Filthineſſe to Worldlineſſe: Oh then! awake you that ſleep, and the Lord ſhall give you light, Eph. 5. 14. What a bleſſing is it, when it can be ſaid of us, what the Apoſtle ſaid of the Epheſians, ye were darkneſſe, but now are light in the Lord, Eph. 5. 8. As ſoon as you have received light and grace, you are tranſlated out of Sathans Power and Kingdom, and put into the Lords.
5. The darkneſſe of ſin is puniſhed with the darkneſſe of miſ
The light whereby we are directed and perfected is the ſame; the ſtate of grace is a marvelous light, 1 Pet. 2. 9 and the ſtate of glory, the inheritance of the Saints in light. Col. 1. 12. So ſin is but darkneſſe begun. Hell is called utter darkneſſe, Matth. 8. 12. Auguſtine
In tenebras ex tenebris in foeliciter excluſio, the damned are but thruſt out of one darkignorance to ſin, from ſin to torment: 'tis very obſervable, when Solomon compareth the way of the juſt and the way of the wicked, he comlight the other to darkneſſe, Prov. 4. 18. 19. The way of the juſt is as the ſhining light, that ſhineth more and more unto the perfect day; and the way of the wicked is as darkneſs. By the rule of contraries, as one is a growing light, ſo the other is an encreaſing darkneſſe: from twy-light to ſtar-light, from ſtar-light to thick darkPet. 2. 18. Miſts of error are juſtmiſts of darkneſſe. The men there ſpo
6. The danger of refuſing and abuſing light. Thoſe that were Angels of light, are now held in the chains of darkneſſe: ſee it every where made good; the blackeſt evening hath been ſent uſually after a glorious day; thoſe that once enjoyed Noahs preaching, were afterward the ſpirits in priſon, 1 Pet. 3. 18, 19. He that had not a Wedutter darkneſſe, Matt. 22. 13. Abuſe of light, and meanes, and pri
7. When we are caſt out from God, nothing but darkneſs enſueth, utter darkneſſe, and weeping and gnaſhing of teeth. 'Tis our utmoſt happineſſe to enjoy God, and 'tis our utlight of Gods countenance more then for Corn and Wine, and Oyl, Pſal 4. 6. One glimpſe of the favour of God would turn Hell into Heaven, and give us ſuch a ſtrong and ſweet joy, as would
When the Bridegroom is gone, then ſhall they mourn, Mat. 9. 15. Alas, how the drooping hearts and withered face of Nature, ſeem to mourn for the abſence of the Sun? and how are all things cleared and revived at Spring again? and ſhal not we mourn for God the Sun of the intellectuPharaoh was moſt affrighted with the Plague of Darkneſs, Exod. 10. 4. Yea the Divels themſelves are ſenſible of the loſſe of the light of Gods countenance: when God ſhuteth up himſelf in a cloud, let our bowels be troubled for him, Lam. 3. 44.
8. The World in compariſon of Heaven is but a dark place. 'Tis the place where the Divels are caſt, and they are held under darkneſſe. 'Tis an obſcure corner of the Creation; a place fit for our tryal, but not for our reward; in a ſpiritual conſideration 'tis but a great and vaſt dungeon, where we cannot have ſo dear ſight of God as elſewhere. 'Tis Sathans walk, a place of danger and deJames 1. 27. 2 Pet. 2. 18. The inin light; let us look for that, and long for that, andGod dwelleth in light, 1 Tim. 6. 16 he dwelleth there, where he diſcovereth moſt of his glory, and that's in hea
We have done with the preſent puniſhment of the Anunto the judgement of the great day] by judgment is meant the ſentence of condemnation which
Obſerv. That at the day
the Divels will be greater then now it is.
The Divels puniſhment is for the preſent great, as you have heard, but they are in expectation of greater,
Mat. 8. 31. Art thou come to torment us before our time? There is a time comming, when the wrathChriſts companions, and the evil Angels as his priſoners. SeeMatth. 25. 31. and 2 Theſſ 1. 7. and 1 Cor. 6prepared for the Divel and his Angels, Matth ▪
25 41. The Quality and Nature of their torment we cannot ſo eaſily determine, nor what that fire that ſhall burn ſpirits, onely the Scripture ſhewinto the Lake that burneth with Fire and Brimſtone, where they ſhall ſuffer torments without end, and without eaſe. When Heavens joyes are full, then are Hell torments full alſo: and therefore though for the preſent, they are under Gods wrath, yet they do not taſte the dregs of it; he exerciſeth ſome patience towards them; they have an Empire and a Miniſtry in the world, but when all former things are done away, and Chriſts glory is fully ſhewen to the world, then will he take full vengeance of his enemies. Well then, from hence Learn.
1. That the wicked's judgement is not as yet full. At the great day, then ſhall it be more encreaſed, upon the Unithe Cup of Wrath unmixed. In this life we are adding ſin to ſin, and in the next God will be adding torment to torpriſon,
Luk. 16. 14. I am horribly tormented in this flame; but after this at Chriſts comming to judgement, theſe torments are encreaſed; and therefore the Apoſtle ſpeaketh as if he did not take vengeance beTheſſ. 1. 7. He ſhall come in flaming fire to render vengeance, &c. Becauſe then 'tis fully executed; do not adde drunkenneſſe to thirſt, leſt God adde to your plagues
2. The moſt miſerable Creatures are ſuffered to enjoy ſome degree of Gods patience. For the preſent God is patient, as to the fallen Angels, ſure I am to ſinning man, in the day that thou eateſt thereof thou ſhalt dye: the full executiwith much long-ſuffering, Rom. 9. 22. Intermiſſions God gives in this life, reſpite to bodies till the laſt day: adore his goodneſſe, do not abuſe it.
3. Origens charity was too large, who dreamed of
4. When you ſee wicked men endured, and not preSome are reſerved to the day of judgement, 2 Pet. 2. 9. that is, their puniſh
5. One judgement may make way for another, the chains of darkneſſe for the judgement of the great day. Let no man pleaſe himſelf, in that he ſuffereth afflictions in this world, theſe may be but the beginnings of ſorrow; God is terdouble Hell, ſuch miſeries here as are pledges of everlaſting torments here
6. Divels fear the great day. An Atheiſtical loſe ChriSathan, he ſcoffeth at that at which the Divel trembleth. There are Atheiſts in the Church, but there are none in Hell.
7. Angels are brought to judgement. None are exemptKings and Captains are brought in trembling before the Lambs Throne, Rev. 6. 20. and great as well as ſmall appear before that great Tribunal, Rev. 20. 12.
8. The Angels are plunged into the depth of Hell, when Saints enter into their Maſters joy. God loveth a returning ſinner, before an Apoſtate Angel.
There is one point yet behind, with which I ſhall conThat the day of judgement is a great day. 'Tis ſo in many regards.
1. Becauſe 'tis the conſummate Act of Chriſts regal Office.
Oblation an eminent act of his Prieſtly Office was to be performed upon earth, ſo his Prophetical Office was much diſcharged in delivering the Doctrine of the Goſpel whileſt he was here; but of his Kingly Office we had but a very little glimpſe, during his abode upon earth, in his whipping the buyers and ſellers out of the Temple, and his entrance into Jeruſalem, when they cryHoſanna in the ſtreets, Matth. 21. And now in HeaAll things are put under him. But carWe ſee not as yet all things put under him, Heb. 2. 8. But at the laſt day Chriſt will ſhew himſelfe to be King indeed, both in rewarding his friends, and in an abſolute conqueſt over his Eenemies, which are the two great parts of his Regal Office: therefore the day of judgday of the Lord, 2 Pet. 3. 10. as being the day wherein Chriſt ſhall manifeſt himLord indeed. Firſt, in rewarding his friends.
David was Crowned at Hebron, then all that folMatth. 25. 34. Then ſhall the King ſay, &c. He is called the Son of man before; but then you will find a King rewarding all his ſubjects. Peter was troubled aMaſter (ſaith he) we have forſaken all and followed thee; what had Peter to forſake? A Net? a Cottage? a Fiſhing Boat? A great All! We are apt to think much of what we part with upon Chriſts ſcore; if we ſuffer but a diſgraceful word, a ſmall inconvenience, a frown, we preſently ſay, what ſhall we have therefore? But we need not ſeek another pay-Maſter then Chriſt, he will not be behind hand with us when the day of payMatth. 19. 27, 28. In the regeneration ye ſhal ſit with me on thrones of glory, &c. that is, at the day of judgement, which is the great regeneration when Heavens are new, Earth new, Bodies new, Soules new, all is new, then we ſhall be no loſers by Chriſt.
2. In an abſolute conqueſt over his enemies, the ſtouIſa. 45. 23. I have ſ
that to me every knee ſhall bow, and ev
Now this expreſſion doth concern Chriſts ſovePhil. 2. 10. where the Apoſtle ſaith, That to Chriſt ev
which is the ſame with that which is ſpoken in the Prophet, and is there made to be the firſt of Chriſts Aſcenſion
Rom. 14. 10. We ſhall all ſtand before the judgement ſeat of Chriſt, for 'tis written, As I live (ſaith the Lord) to me every knee ſhall bow, and mouth ſhall confeſſe. So that the bowing of knees, or ſtooping of enemies is not fully accom
Secondly, the day of judgement is a great day, becauſepreparations for that day. 2. The day it ſelfe. 3. The confequence of it.
1. The preparations for Chriſts approach, the Scripture mentioneth two, 1. The Arch-Angels trumpet. 2. The ſign of the Son of Man.
1. There is that great noiſe and terrour of the voice of the Lord, which is to be managed by ſome ſpecial AnTheſſ. 4. 16: and Matth. 24. 31. Some expound this Trumpet Analogically, ſome Literally: they that expound it Analogically, think it ſignifieth the power and virtue of Chriſt forcing all the world to appear before his judgement ſeat, which is therefore called a trumpet, becauſe the ſolemn Aſſemblies among the Jews were ſummoned by ſound of Trumpet; but why may we not take it Literally, and in propriety of ſpeech, for the audible ſound of a Trumpet? ſure I am at the giving of the Law, the voice of the Trumpet was exceeding loud; and the like may be, when he commeth to take an account of our keeping the Law, a ſound of a Trumpet, as a terrible ſommons to all the world, and a near ſign of Chriſts approach, as Iohn Baptiſt was the fore-runner of his firſt coming, who was the
voyce of one crying in the wilderneſs; So is the Arch. Angel at his ſecond comming, a terrible blaſt there ſhall be, ſuch as ſhall be heard all the world over, ſtartling the dead out of their graves; men do not here the voice of God now, for now he ſpeaketh by his Angels or Meſſena ſtill voice: but then all the dead ſhall hear and live.
2. The ſign of the Son of Man, ſpoken of, Matth. 24. 30. what it is we cannot certainly tell, till experience manifeſt it; ſome think a ſtrange Star as at his firſt comſign of the Croſſe, as being Chriſts badge, by which he is known in the world; for the great ſubject of the Goſpel is Chriſt crucified, called therefore the Word of the Croſs, and this they think ſhall appear in the HeaConſtantine when he went to fight aMaxentius with this word, by this ſh
though by the way Euſebius dePaul was ſtricken with ſuch a terror at the ſight of Chriſt Acts 26. 13. He ſaw light from Heaven, above the brightneſs of the Sun, ſhining round about him: noteable it is, that theſe fore-running beames of Chriſts Majeſty and Glory are ſometimes expreſſed by light, and ſometimes by fire; by light to expreſſe the comfortableneſſe of it to the Godly, as the light of the Sun doth not ſcortch but revive and refreſh: by fire, 2 Theſſ 1. 8. flames and devouring burnings.
day of Congregation of all mankinde, there Adam may ſee all his poſterity at once; but eſpeciCongregation, in reſpect of the Saints who are now ſcattered in divers Countries, Towns, HouAſſembly and Rendezvouz called, Pſal. 1. 6. called the great Congregation of the juſt, as the wicked ſhall be herded together like ſtraws and ſticks bound in a bundle, to ſet one another on fire, Drunkards together, and Adulterers together, They ſhall be bound in bundles, &c. Matth. 13. 41. and ſo enJacobs Cattel and Labans Cattel together; but then the Sheep ſhall be ſeparated from the Goats, and be all drawn into a body by themſelves. Again tis a day of manifeſtation, the Lords Decrees and Counſels are manigrace may be advanced in the ſalvation of the Elect, and the glory of his juſtice in the puniſhment of the wicked; who upon this account are ſaid to be made for the day of evil. Pro. 16. 4. where the Holy Ghoſt pitcheth upon that part of the decree which is hardeſt to be digeſted. The making of the wicked for the glory of the Lords juſtice in that day. The wiſedome of God in the courſes of his providence is then manifeſted, for the ſtory of the world is brought before the Saints; we ſee providence now by pieces, but then the whole contexture of it; the ſecrets of men are then manifeſted; and upon what principles and ends they have acted, 1 Cor. 4. 6. The truth of the promiſes and threatnings is then manifeſted, in the day of Gods patience there is a darkneſſe and vail upon the Scriptures, we cannot ſee how they are made good; but in the day of Gods recompenſe we ſhall: what promiſes, threatmanifeſtation in regard of the Sons of God, Rom. 8. 19. All is now hidden, Chriſt is hidden, and the Saints are hidden, their life is hidden, Gal. 3. 3. their glory is hidden, 1 John. 3. 2. but then Chriſt ſhall appear, and we ſhall appear with him in glory, as Moſes told the Rebels, Numb. 16. to morrow the Lord will ſhew who are his; the firſt born and onely begotten ſon of God then is manifeſted, Chriſt will appear in all his royalty and glory, as the great God and Saviour, and Judge of the world, as the great God; thereglory of the Father, Matth. 24. 13. Matth. 16. 27. the myſtery of his perMoſes ſhook for fear, Heb. 12. 19. by the light that ſhone at his InLuk 2. at his Transfiguration, Matth. 17. by thoſe beames of Majeſty which broke out from him when the Souldiers came to take him, John 18. 6. by his appearance to Paul; it ſtruck him blinde for three days, Acts 9. by Iſaiahs terrour, when he ſaw God in a viſion, Iſa. 6. And as he will manifeſt himſelfe to be the great God, ſo the true Saviour of the world: the manner of his appearance ſhall make a full recompenſe for his abaſeJohn was his foreArch Angel, then he came with a few fiſher-men, now with a multitude of Angels; then rian Aſſe, now up Clouds; then as the Son of Man, now as the Son of God; then in the form of a Servant, now in the glory of the Father; then Crowned with Thorns, now Glory and Ho
then to teach righteouſneſſe, now to reward righteouſneſſe; then in the ſimilitude of ſinful fleſh, Rom. 8. 3. now the ſecond time without ſin, Heb. 9. 27. At his firſt comingjudged him as one forſaken of God, but now he cometh as one diſcharged of that debt and burden,
viſible Throne that he may be ſeen of all, heard of all; in earthly Judicatories, when great Malefactors are to be tryed the whole majeſty and glory of a Nation is brought forth; the Judge in gorgeous apparel, accompanied with the flower of the Country, Nobles and Gentry, and a great conflux of people: So hear, Chriſt cometh forth as the Judge, accompanied with Angels and Saints, powermanifeſtation, not onely of the Son, but of the Sons of God; namely, the Saints, who are then ſet forth in their beſt robes. In Winter the tree appeareth not what 'tis, the ſap and life is hidden in the roowho are Gods, nor what they ſhall be, but at this day all is maniWhen Chriſt ſhall appear, we ſhall appear with him in glory; they ſhall attain to that fulneſs of glory, as their hearts could never conceive: 'tis ſaid 2 Th
the Angels ſhall ſtand wondering what Chriſt is about to do with Creatures that but newly crept out of duſt and rottenneſs; every one of them ſhall ſhine as the Sun; and what a great and gloriThe upright ſhall have Dominion over them in the morning, Pſal. 49. 14. thoſe that are now ſcorned, perſentence ▪
beginneth with the godly, as execution doth with the wicked; the Elect are firſt acquitted before the unCor. 6. 2.
Again, 'tis great in regard of the manner of proceſs, but of that ſee verſe 15.
The ſending of the perſons judged into their everlaſting ſtate. 2. The reſigning up of the Kingdom to the Father. 3. The burning of the world.
1. The ſending of the perſons judged into their everMatth. 25. 34. Come ye bleſſed of my Father, &c. you have been too long abſent from me, come reGoe ye curſed &c. they are baniſhed out of Chriſts preſence with ſuch a terrible ban and proſcription, as ſhall never be reverſed As Humans face was covered and ſo led aappeal, 'tis pronounced by Chriſt as God-Man. On earth many times Gods ſentence is repealed, if the nation will rep
&c. Jer. 18. 8. and ſo though God doth never change his d
he doth ofſentence; but the day of patience is now paſt. and therefore this ſentence can never be recalled. Again, the execution is ſpeedy. Here many times the ſennot ſpeedily executed upon an evil doer. Eccleſ. 8. 11. Once more, this execution beginning with the wicked in the ſight of the juſt, gather ye firſt the Tares, &c. Matth. 13. 30. which worketh the more upon the envy and grief of the wicked that they are thruſt out whiles the godly remain with Chriſt, ſeeing execution done; and the godly have the deeper ſeuſe of their condition &c. Contraries put together do more heighten one anowhole man, and that for ever, body and ſoule are partakers as in the work, ſo in the puniſhment and reward; and 'tis eternal for the reward is built on an infinite merit, and the puniſhment is eternal, beinfinite Maj
is offended; and in the next
2. The next conſequent is, the reſigning and giving up the kingdom to the Father ſpoken ofCor. 15. from 24, to 28. Kingdom may be put for Ro
or Subjects governed▪
as the people we call ſometimes the KingEngland, or Kingdom of France, Chriſt is ever head of the Earth and in Heaven we ſubſift not onely by virtue of his everlaſting merit, but everlaſting influence, for he is the life, Iohn 14. 6. And therefore I take Kingſubjects or the Church who are reſigned or preſented to God, Eph. 5. 27. as the fruits of Chriſts purchaſe, as a prey ſnatched out of the teeth of Lyons: the form of preſentation you have, Heb. 2. 13. Behold I and all the little ones which thou haſt given me: Oh what a great and glorious day will this beO grave! where is thy victory? O death! where is thy ſting? when all enemies ſhall be broken, and the Church lodged in thoſe bleſſed manſions, what applauſes and acclamations will there be between them and Chriſt, between them and the Angels, them and their fellow Saints? how ſhould we ſtrive to be ſome of this number?
3. The next conſequence is, the burning of the World, which is ſet forth at large in 2 Pet 3. per totum. The paſſages there are literally to be taken; for the fire there ſpoken of, is compared with the Waters of Noah, which was a judgement really executed; and by this fire (it is probable) the world will not be conſumed but renewed and purged; for 'tis compared to a melting fire, 2 Retſhall be delivered from the bondage of corruption, Rom. 8. 21. And in the everlaſting eſtate God will have all things n
even the world it ſelf: the uſe of this renewed world is either
habitation to the juſt, or that it may remain as a ſtanding monument of Gods wiſedome and power. 1. This burning doth not go before the day of judgement, but follow after it; for it ſeemeth to be an inſtrument of venPet. 3. 7. I will not be ſo bold with the Schoolmen, as to ſay that the faeculent and droſa great day: Sodoms fire was dreadful, but nothing to this burning; that was of one particular place, but this of the whole world; that was a preparative warning, but this the laſt expreſſion of his wrath againſt the ungodly world. Many give divers witty reaſons for this burning, a taſte may not be unwelcom, under the Law the veſſel that held the ſin-offering was to be purged with fire, ſo the world, where ſin hath been committed. The object of our Adulteries is burnt and defaced, that we may know the anger of the Lords jealouſie Ludolphus in vita Chriſti.Water, propter ardorem libidimis, becauſe of the heat of luſt, and the preſent world burnt with fire, propter temporem charitatis, becauſe of the coldneſs of love in the latter dayes. But of ſuch kinde of allu
You ſee then by all this, that the day of judgement is a great day, let us now apply it.
If it be a great day, let us regard it more ſeriouſly;look for it more, long for it more, provide for it more.
1. Look for it, Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds, remember you have a Saviour,
Rebecca ſpied Iſaac afar off; ſo doth faith which is the evidence of things not ſeen. Look within the curtain of the Heavens, and ſpy out Chriſt as preparing for his comming. If he tarrieth longer then we expect, he is not ſtack. 2 Pet. 3. 9. But we are haſty; he wants no affection to usdelights were with the ſons of men before they were created, Prov. 8. 31. And certainly now he is ſo deeply intereſted in uwant of love keepeth want of truth, God is punctual in his promiExod. 12. 41. even the ſelſe ſame day ▪ &c. If all things were ready he would come preſently: therefore wait and look ſtill, they were not deceived that expected his firſt comming in the fleſh; 'twas ſaid, a Virgin ſhall conceive, was it not done? that God would bring his Son out of Egypt; was it not done? that he ſhould ride to Jeruſalem upon the foal of an Aſſe, and was it not done? Surely the God that hath been faithful all along hitherto, will not fail at laſt.
2. Long for it. The faithful, love his appearing, 2 Tim. 4. 8. This is the great day which they long to ſee, that they may meet with their beloved, and ſee him in all his Glory and Royalty. They have heard much of Chriſt and taſted much of Chriſt, and they love him much, but yet they have not ſeen him; they know him by hearſay, and by ſpiritual experience, but never ſaw his perſon, whom having not ſeen you love, &c. They have ſeen his picture crucified before your eyes, Gal. 3. 1. beholding at in a glaſs the glory of the Lord, 2 Cor. 3. 18. therefore they cannot be ſatisfied till this day cometh abouthe ſpirit in the Bride ſaith come ▪
Rev. 22 17. Nature ſaith not come, but tarry ſtill; if it might go by voices, whether Chriſt ſhould come, yea, or no, carnal man would never give their voice this way. The language of corrupt Nature is, depart, Job 22. 14.
art thou come to torment us before our time? Matth. 8. they cannot endure to hear of it, but come, Oh come, ſaith Grace: this day we have cauſe to long, for not only upon Chriſts account but our own; 'tis the day of our perfection as well as Chriſts royalty: now every thing tendeth to its perfect ſtate, ſo doth a Chriſtian, then there is perfect holineſs and perfect freedom: we never find Chriſt a Saviour to the uttermoſt till then, to the glorified ſpirits; he is but a Saviour in part, ſome fruit of ſin is continued upon the body; but then body and ſoul are united and perfectly glorified to enjoy God in Heaven: Chriſt then cometh to make an end of what he had begun; he firſt came to redeem our ſouls, and then our bodies from corruption, the body is a captive in the grave, when the ſoul is ſet at liberty; 'tis held under the power of death till that day: the Butler was not afraid to go before Pharaoh, becauſe Joſeph told him he ſhould be ſet at liberty, lift up your heads, 'tis a day of redemption, Luk. 17. 28. Chriſt cometh to looſen the bands and ſhackles of death, to think and ſpeak of that day with horror, doth ill become him that looketh for ſuch great priviledges.
3. Provide for that day ▪
'Tis called the great and noteable day of the Lord, Acts 2. 20. it ſhould be the whole employment of our lives to prepare for it; but how ſhall we provide for that day? I anſwer, by making peace with God in and by Jeſus Chriſt. When Jacob heard that Eſau was comming with a great power and force, he ſendwhen the Lord ſhall deſcend from Heaven with a ſhout, and all his holy Angels with him. 1. Let us comLuke 14. 32. While he is yet a great way off, he ſendeth an Embaſſage, and deſire
We need not ſend to the Lord, God maketh the offer to us; let us lay down the weapons of our defiance, and acis no condemnation to them that are in Chriſt, Rom. 8. 1. Will the head contemn his own memabide in him, we ſhall be able to look him in the face, we ſhall have boldneſs in that day, 1 Joh. 2. 28great day, it will not be a terrible day to us. 3. Frequent Communion with him at the Throne of Grace. When familiar friends meet together after long abſence, what a ſweet interview is there? what mutual embraces and endearments paſſe between them? So acquaint your ſelves with Chriſt aforehand, Job 22 comLuk ▪ 13. 27. We have eaten and drunk in thy preſence, and heard thee in our ſtreets; and yet Chriſt ſaith, I know you not; there muſt be an holy intimacy and ſweet experience of him, you muſt know him in the ſpiBy holy converſation both as to the matter and end of it. For the great end of this day is, that grace may be glorious; other things are honoured in the world, as power, and ſtrength, and cunning, and civil endowments, but then eminency in grace cometh to be crowned, 2. P
There are two words there uſed, holineſſe and godlyneſſe; the one relateth to the matter of our actions, that we ſhould do things good, and juſt, and pure. The other to our end and aime; we muſt do all this as in and to the Lord, making him the ſupream end of all that we do. 5. We may preſs you to heavenlineſs in your choice, where lieth your Treaſure? If the enjoyment of the world be your chiefeſt good, that will be of no uſe to you, in that day, in a diſdain to our choice, all worldly things are burnt before our eyes; but if your happineſs lieth in heaven, thither you are going to take full poſſeſſion of it; at the laſt day wicked men cannot murmer; Gods judgements are but their own choice, if the Goates be placed on the left hand, and the Sheep on the right, 'Tis but according to their propoſterous affections here in the world, Prov. 3. 16. Length of dayes are in her right hand,
and in her left hand riches and honour. Eternity is the right hand bleſſing. Now if you deſpiſe a bleſſed eternity in compariſon of thoſe left hand bleſſing, riches and honour, no wonder that your own meaſure is recompenLove the breathren. This is the great day when all the Saints meet together; and how can we expect to meet with them with comfort, if we ſhould not love them, 1 Iohn 4. 16, 17. There we ſhall have boldneſs, &c. It will be a joyful meeting when thoſe whom we have loved, prayed for, faſted with, and (if neceſſity did require) relieved, ſhall then be found in ſuch eſteem and honour. 7. Mercifulneſs to the poor, ſee Matth. 25. 35. 36. with 42. and 43. verſes. Chriſt hath told us aforehand what queſtions he will ask when he cometh, have you fed? have you viſited? have you cloathed? &c. 'Tis good that we ſhould be prepared of an Anſwer. 8. Faithfulneſs it Gods ordinances, and the matters of his houſe. Our Lord is gone, but he will come again to take an account how matters have been manaCor. 11. 26. Ye do ſhew forth the Lords death till he come. And 1 Tim. 6. 14. Keept his Commandment without ſpot, until the appearing of the Lord Ieſus Chriſt. He hath left his Ordinance in his Church as a pledge of his coming, and to keep the great promiſe ſtill afoot, therefore a
Even asSodomandGomorrahand the Cities about them in like manner, giving themſelves over to fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffe ring the vengeance of eternal fire.
IN this verſe is the third example, fitly ſuited to the forAngels had the bleſſings of Heaven, the Iſraelites of the Church, and Sodom of the World. But the Angels upon their Apoſtaſie loſt Heaven; the murmuring Iſraelites were ſhut out of Canaan; and the Sodomites were together with their fruitful ſoil and pleaſant land deHeaven mercies, and Churth mercies, and World mercies are all forfeited by the Creatures ingratireddition of which is in the next verſe.
In the words obſerve, 1. The places or people judged, [Sodom and Gomorrah, and the Cities round about them in like manner] thoſe two Cities are onely mentioned here, as alſo Gen. 19. 14. becauſe the principal, in Hoſea 11. 8. two others are onely mentioned Admah and Zeboim, but Deut. 29. 23. all four are mentioned, the whole land is brimſtone, ſalt and burning like the overthrow of Sodome and Gomorrah, Admah and Zeboim which the Lord overthrew in his anger and in his wrath. Now the Cities are mentioned rather then the Perſons to note the utter deabout them in like manner] in the original them] is in the maſculine gender; whereas [Cities] the next Antecedent is in the feminine; therefore ſome refers it to the remote Antecedent ▪
the Angels and Iſraelites as they were puniſhed, ſo Sodom and thoſe Cities in like manner.
Junius, but I ſuppoſe becauſe [Cities] doth not only imply the places but the inhabitants; therefore the maſ
2. Their ſin is ſpecified [giving themſelves over to fornication and going after ſtrange fleſh.] Here are two great ſins charged upon them. 1. The firſt is [giving themſelves over to fornication ▪
] defiles themſelves with fornication] the vulgar,
as noting the ſtrangeneſs and abhominableneſſe of their luſt, but that is implyed in the next expreſſion, our tranſlation fitly rendereth it by ſuch a phraſe as ſignifieth their exceſſe and vehement addictedneſs to unclean practices. 2. The next fin is [going after ſtrange fleſh] 'Tis a modeſt and covert expreſſion, implying their monSodomies; the Apoſtle Paul expreſſeth it thus, Rom 1. 27. Leaving the natural uſe of the Woman tkey b
'Tis called here [ſtrange fleſh] other fleſh, as being other then what nature hath appointed, or becauſe 'tis impoſſible that man and man in that execrable Act ſhould make one fleſh, as man and woman do. 3. Their judgement is ſet down [ſuffering the vengeance of eternal fire] Sodom we know and the Cities round about it were conſumed by fire and brimſtone rained down from Heaven; which though a dreadful, was but a temoral fire: in what ſenſe doth the Apoſtle call it here eternal life? ſome to mollifie the ſeewere made an example of eternal fire ſuffering vengeance] that is, in that judgement which was executed upon them. God would give the world a Type and Figure of Hell. Others by eternal fire? underſtand the duration of the effects of the firſt temporal puniſhment; the ſoil thereabout weaeternal fire underutter deſtruction ▪
and labour to evince it from the uſe of the phraſe in a like ſenſe, and the paralel place in Peter, 2 Pet. 2. 6. he turned the Cities of Sodom and Gomorrah into aſhes, and condemned them with an overthrow, that is, utterly deſtroyed them; but why we need to be ſo tender I know not, the Sodomites being generally repreeverlaſting judgement, Matth. 11. 24. and the temporal judgement making way for eterRivet in Gen. exercit. 97. pag. 474.
4. Here is the end and all of the judgement [are ſet forth for an example] that is, to be a noteable document and inſtruction to the world, to keep them under the law of God; and therefore every in the prophetick threat
The words are explained, but how ſhall we accommoSodomites went after ſtrange fleſh, and theſe Apoſtles after ſtrange opinions: Theſe errors and oſenſuality, and ſo ſtill there is a greater ſuitableneſſe; The School of Simon, the Nic
the Gnoſticks did defile themſelves with monſtrous and abominable luſt as the Sodomites did: and therefore he threatneth them with a deſtruction like to that of Sodom, yea with eternal fire figured thereby eſpecially they having been formerly enlightned with ſome knowledge of the truth, which the Sodomites were not. Let me now come to the Obſervations.
Cities and Countries ſuffer for the evil of the Inhabitants,
Sodom and Gomorrah and the Cities round about them were conſumed with fire and brimſtone, and turned into a dead like. Original ſin brought on an Original curſe; Adams fall, a curſe upon the whole earth, Gen. 3. 17. Curſed is the ground for thy ſake, thorne
and actual ſins do bring on an actual curſe, Pſal. 107. 34. He turneth a pleaſant land into ſaltneſs, for the wickedneſs of them that dwell therein. A
our perſons, but all our comforts into God hands, and 'tis but fit that the earth ſhould be to us after all our labours, what we are to God after all his huſwillingly, Rom. 8. 19. the creafree-will and choice, but abuſed it, and ſo brought our ſelves and the creature under the bondage and thraldom of corruption, ſo that the earth which was intended to be a monument of Gods glory is now a great part a monument of Gods diſpleaſure and our rebellion; 'Tis obſervable on the contrary ſide, that the glorious times of the Goſpel are expreſſed by the reſtoration of the creatures, Iſa. 30. 23. 24, 25, 26. and Iſa. 11. 6, 7, 8. For as the condition of the Servant doth depend on the Maſter, ſo doth the ſtate of the creapoor ſouls, in pity to the poor creatures, to your poor countrey; as David ſaid, What have theſe poor Sheep done? So what have the CreaJer. 2. 18 19. The land is laid waſte, an Citie burnt without an inhabitant; What is the cauſe of all this? even our ſins againſt the Lord, that a man ſhall be the ruine of his Country and native ſoile; this ſhould go nere to us; ſhal we turn this pleaſant land into ſaltneſs and lay theſe dwellings waſte! theſe ſtreets into aſhes! carnal men are uſually moved by carnal arguments, and tremble more to hear of the loſs of their eſtates then of their ſoules: we are ſtartled to hear of ſcarſity, and famine, and fires, and peſtilences: all theſe are the fruits of ſin.
Thoſe Cities were utterly deſtroyed, and accordingly isSodom put for an utter overthrow. See Iſa. 13. 19. Zeph ▪ 2 9 Jer. 48. 18. Jer 50. 40. 2 Pet. 2. 6. Thence, that in judgements wicked men may be brought
to an utter deſtruction. The Synagogue of Sathan may be utterly deſtroyed but not the City of God, in the ſaddeſt miſeries there is hope of Gods Children that their dead ſtock will bud and ſent again, Zach. 9. 12. Priſoners of hope, the cutting off of root and branch, is the judgement of the wicked, Mal. 4. 1. Their memorial may be blotted out but Syons cannot, 'tis the deſign of the enemies to exnone left, yet out of their ruines and aſhes, there ſpringeth up a new brood, and holy ſeed to God, they are ſorely afflicted, Pſal. 129. 1, 2. yet Chriſt ſtands his ground, they are not wholly prevailed over, the Church may viſibly faile but not totally; well then, in the middeſt of ſad miſeries; bleſs God for a remnant, it may be badSodome, Iſa. 1. 9. In times of general defection there will be two or three berries in the top of the uppermoſt bough, Iſa. 17. Some that may continue the name of God, and ſurvive the Churches troubles, that may yet praiſe him. Again, do not inSodom was condemned with an overthrow; 'tis ſeaſonable advice, come out of her my people, leſt you partake of her plagues, Rev. 18. 4. Babylon that was a neſt for unclean ſinners, will be made cage for unclean birds.
From that [and the Cities about them in like manner.] Obſerve, likeneſs in ſin will involve us in the ſame puniſhment;
other Cities in like manner: none had ſafety but Lot, who conſented not, but grieved for theſe impurities, 2 Pet. 2. 8. Gods wrath maketh no diſtinction Quos una impietas prophanavit, una ſententia delicit (ſaith Ambroſe) they were found in the ſame ſin, and therefore ſurprized by the ſame judgement, the deſtruction of the tranſgreſſors and ſinners ſhall be together, Iſa. 1. 28. That is the one as well as the other, by what names or titles ſoever diſtinguiſhed. Why? I anſwer, fellowſhip in evil can neither excuſe ſin, nor keep off wrath:
poſtconſtat, and ſo beſides your own guilt, you are guilty of their ſins that ſinned before you, partly becauſe 'tis hard to ſin againſt example, but we ſin againſt conſcience; we allowing that in our ſelves which we formerly condemned in ano&c.
faſhion and guiſe, how can we do otherwiſe? be not conformed to the faſhions of this world: you ſhould be like Lot, chaſt in Sodom, or like thoſe Chriſtians that were godly in Nero's Court. Again, it doth not keep off wrath; multitudes and ſingle perſons are all one to avenging Juſtice, the deProv. 11. 21. Though hand joyn in hand, the wicked ſhall not be unpuniſhed. Conſedethe Sons of Zerviah, powerful oppreſſors, with their combined intereſts may be too hard for men. Well then, learn to live by rule, and not by example, and propoſe the ſins of others to your griefe, not imitation: have no fellowſhip with the unfruitful works of darkneſs, b
Eph. 5. their practice will never afford you excuſe, nor exemption. Your duty is to be good in a wicked age, ſreſh like fiſh in the ſalt water, follow not a multitude to do evil, wickedneſs is never the leſs odious becauſe 'tis more common, 'tis not ſafe alwayes to keep the road, the bad way is known by the breadth of it, and the much company in it, Matth. 7. 13. to walk with God is praiſe worthy, though none do it beſides thy ſelf, and to walk with men in the way of ſin is dangerous, though millions do it be
Again, from that. [And the Cities about them in like
Obſer 4. manner] the leſſer Cities imitated the greater, Admah and Zeboim followed the example of Sodom and Gomorrah; An error in the firſt concoction is ſeldome mended in the ſecond, if ſin paſſe the heads and chiefes of the people, 'tis taken up by others under their command; when the firſt ſheet is done off, others are printed by the ſame ſtamps. Majeſtrates are publike fountains of good or ethe head is ſick, the whole heart is faint, Iſa. 1. 5. Diodorus Sieulus telleth us of a people in Ethiopia, that if their Kings haldefects and Diſeaſes of their Princes: the vices of them in place and power are authorized by their example and paſs for virtues; if they be ſlight in the uſe of Ordinances, 'twill be taken up as a piece of Religion by inferiors to be ſo too.
From the firſt crime here ſpecified [giving themſelves
over to Fornication] That Adulterous uncleanneſs doth much diſpleaſe God. When they were given over to forSoul but the Body, 1 Cor. 6. 18. Every ſin that a man doth is without the body, but he that committeth Adultery ſinneth againſt his own body: moſt other ſins imply an injury done to others, to God or our Neighbour: this more directly an injury to our ſelves, to our own bodies: 'tis a wrong to the boveſſel, or as the Temple of the holy Ghoſt: if you conſider it as our veſſel or inſtruvigour of it, and blaſteth the beauty, and ſo 'tis ſelfemurder: if you conſider it as Temple of the Holy Ghoſt, 'tis a diſhonour to the body to make it a channel
ſty of a Temple? abuſe that to ſo vile a purpoſe which the Holy Ghoſt hath choſen to dwell in, to plant it into Chriſt, as a part of his myſtical body, to uſe it as an inſtrument in Gods ſervice, and finally to raiſe it out of the grave, and conform it to Chriſts glorious body? The dignity of the body well conbrawneth the ſoul, the ſoftneſſe of all ſenſual pleaſures hardneth the heart, but this ſin as being the conſummate act of ſenſuality much more, Hoſea 4. 11. Whoredom and Wine take away the heart; theſe two are mentioned, becauſe uBody and Soul, there is the name, now it blotteth the name, Prov. 6. 33. a wound and a diſhonour ſhall
is moſt diſgraceful, as haHeb. 13. 4 Whoremongers and Adulterers God will judge; he will Solomon maketh it worſe then theft. Prov. 6. 29, 30, 31. 32. A Thiefe ſtealeth out of neceſſity, but here is no Prov 22. 14. The mo
ſo Prov. 2. 19. none that go unto her return again, do they take hold of the ways of life? So ſee Eccleſ. 7. 26, 27, 28. verſes. It is ſin into which God uſeth to give over Reprobates; Solomon ſaith he
but one returning. Well then, be not drunk with the Wine of Sodom, and do not ſcruze out the cluſters of Gomorrah: Whoredom is a deep ditch or gulf, wherein thoſe that are abhorred of the Lord are ſuffered to fall; beware of all tendings that way; do not ſoak and ſteep the ſoule in pleaſures; take heed of effemina
ſoft or effeminate ſhall not enter into the Kingdom of God, 1 Cor. 6 9. Beware of luſtful glances, Matth. 5. 28 Of rolling the fancy upon undone objects heart defilewanton eyes many times, and 'tis fed by a delicacy and unworthy ſoftneſs Guard the ſenſes, cut off the proviſions of the fleſh, avoid occaſions, be employed. Again, if you have ſtumbled into this deep ditch, repent the more ſpeePublicans and Harlots entring into the Kingdom of God. Bewaile your eſtate as David doth, Pſal. 51. His Adultery leſt a ſtain upon him, Except in the matter of Ʋriah, &c. Job ſaith, 'tis a fire that conſumeth to deſtruction and will ro
Job 31. 12
Again, from the other ſin, [and going after ſtrange
fleſh] Obſerve ſin is never at a ſtay; firſt, uncleanneſſe, and then given over to uncleanneſſe and then ſtrange fleſh; when a ſtone runneth down hill it ſtayeth not till it cometh to the bottom; a filthy ſinner is growing more filthy ſtill, untill he hath out grown the heart of a man, as the Sodomites did, m
a ſin which none but a Divel in the likeneſſe of a man would commit, a ſin that hath filthineſſe enough in it, to defile the tongue that ſpeaketh of it. Well then, here is a glaſs wherein to ſee the wickedneſs of our natures, who would think reaſon ſhould invent ſo horrid an Act? Rom 1. 27. they had no more original corruption, then thou and I have; if God remove the bridle, whither ſhall ſhall we run? Let wicked men conſider hence, how fooKing. 8. 13.
From that, [the vengeance of eternal fire] The wickSodomites were not onely burnt up by that temporal judgement, but caſt into Hell, which is here called Eternal fire: Hell is ſet forth by two notions, a Worm that nev
and a fire that never goeth out, Mark 9. 44. In both which expreſſions there is an alluſion to the Worms that breed in dead bodies, and the fire wherewith they were wont to burn their dead in former times. And the one implyeth the Worm of Conſcience, the other the fire of Gods wrath. 1. The Worm is bred in the body its ſelfe, and therefore fitly repreſenteth the gnawings of Conſcience; the Worm of Conſcience conſiſteth in three things, there is memoria prae
Firſt, Conſcience worketh on what is paſt the remembrance of their former enjoyments and paſt pleaſures Luk. 16. 25. Son remember that thou in thy life time, &c. ſo of time waſted, opportunities of grace ſlighted, the folly of their own choice, &c. all which are ſad reflections to them. Secondly, There is a ſenſe of the preſent pain; here when they were corrected they were ſenſeleſſe, like ſtocks and ſtones; but then there bebitter diſcontent at their condition. Thirdly, For the future their condition is hopeleſs; deſpair is one ingredient into their torment, Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm.
2. The next notion is that of the Text fire, or the wrath of God tranſacted upon them. In the ſufferings of the damned God hath an immediate hand, H
10. 33. no creature is ſtrong enough to convey all his wrath; in being this wrath the capacity of the creature is enlarged
the glory of his ſtrength, Rom. 9. 22. he with-holdeth the Creature with one hand, and puniſheth it with the other: If his anger be but kindled a little, and a ſpark of it fly into the conſcience, the poor Creature is at his wits end: but how dreadful will their portion be, againſt whom ſtirreth up all his wrath? the humane nature of the Lord Chriſt in a juſt abhorrency recoyled when he was to taſte of this cup: we that cannot endure the gripes of the Chollick, the torment of the Stone, the pain of the Rack, how ſhall we dwell with devouring burnings? and all this is for ever. As our Obligations to God are infinite, and as we turn back upon eternal happineſſe offered in the Goſpel, uſed as the Majeſty offended by ſin is infinite, ſo that we cannot reſtore the honour to God which we have taken away. Therefore by juſt reaſon is our puniſhment eternal. In the other World men are in their final eſtate; the fuel continueth for ever, the Creathe fire continueth for ever, the breath of the living Lord ſtill keepeth the flame burning We think a Prayer long, a Sermon long; what will Hell be? In the night if we cannot ſleep, we count the hours, and every minute ſeemes tedious. Oh what will they do that are tormented night and day for ever and ever? Rev. 20. 10temporal ſatiſfaction? the ſcourges of conſcience that we meet with here, are too great price for the ſhort pleaſures of a bruitWorm that never dyeth, the Fire that ſhall never be quenched.
There is one note more, and that is from that clauſe [are ſet forth for an example.] Obſerve thence, That Sodoms
deſtruction is the worlds great example. Both Peter and Jude ſhew that this was the end of Gods judgements upon Sodom, that they might be an example to all that live ungodly.
You will ſay, what have we to do with Sodom? their ſinnes being ſo unnatural, their judgements ſo unuſuall
Sodoms ſins amongſt us? If not going after ſtrange fleſh, yet fornication; if not fornication, yet pride, and idleneſſe, and fulneſs of bread? I ſay again, though our ſins be not ſo great in themſelves, yet by neceſſary circumſtance and aggravation, they may be greater; as impenitency, unLaw are not ſo great as ſins againſt the Goſpel, Matth. 11. 24. It ſhall be more tolerable for Sodom, &c. We ſin againſt more light, more love, &c. 2. As to the judgements, though God doth now adays ſmite a Countrey with judgments immediately from Heaven, or make it utterSodom; yet his diſpeaſure is no leſs againſt ſin; and if not the ſame, a like judgement, one ve
This being premiſed, let us come to open this examſtate of Sodom. 2. The ſins of Sodom. 3. The judgement. The firſt will ſhew you Gods mercy, the ſecond their guilt, the third Gods juſtice. Uſually theſe three follow one another, great mercies make way for great ſins, and great ſins for great judgements.
1. I begin with the ſtate of Sodom. There 1. the quality of the place; there were ſundry goodly Cities, of which Sodom was the principal, fairly ſituated in the plain of Jordan, full of people, and well ſupplyed with Corn, Wine and Oyl, and all earthly contentments; 'tis ſaid, Gen. 19. 10. Sodom was pleaſant, and as the Garden of the Lord. And yet afterwards this was the place which was the Scene of ſo much wrath & utter deſolation. What may the wourld learn from hence? that we muſt give an account for common mercies; God reckoned with the ſervant that had but one Talent, Matth. 25. The world is a place of tryal, all men have a truſt committed to them; The Talents of the Heathens were fruitful ſeaſons, food and gladneſſe. Act 14. 17. God that never left himſelfe without a witneſs, hath left us without excuſe: a plentiful ſoil doth not argue a good people, but a good God. Sodom was pleaſantly and richly ſituated. If we had nothing elſe to anſwer for, but an Iſland of bleſſings, how poorly have we diſcharged this truſt? 2. Take notice of their late deliverance, four Kings made war upon them, by whom they were carryed captive, and reſcued by Abraham, Gen. 14. 15, 16 Deliverances from war and captivity leave a great engagement; When God hath once ſpared us, if we repent not, the next turn is utter deſtruction. Deliverances if not improreprivals; we are not ſo much preſerved, as reſerved to a greater miſery; hoiſted up, that our fall may be the more dreadful; ſnatched out of one miſery, that we may be caſt into a worſe: Oh what have we to anſwer for our late deliverances! Sodom was but once ſaved in war, we many times; 'tis to be feared that paſſage rePſal. 166. 43. Many times did he deliver them, but they provoked him by their counſel, and were brought low for their iniquity: deliverances not improved are pledges of certain ruine. 3. Gods patience in beaSodom for a long time ſlept quietly in their ſins unmoleſted, undiſturbed; Salvianus.
the times of Sodom cry to me: the Lord profered Abraham, if there were but ten righteous perſons found there, he would ſpare the Cities: in four Cities not ten righteous perſons! God is ſilent as long as their ſins would let him be quiet; but then when he could no longer bear, he goeth down to take vengeance: how long doth the Lord protract the ruine of theſe wicked Cities? juſtice is his ſtrange work, but 'tis his work; mercy doth much with God, but not all, juſtice muſt be heard, eſpecially when it pleadeth on the behalfe of abuſed mercy; God that would ſpare the ſinner, yet hateth the ſinne. When a people do nothing but weary juſtice, and abuſe mercy Concil. Syrm.
the Lord will raine from the Lord, &c. Gen 19. 24. Chriſt will enterpoſe for ſuch a peoples deſtruction; Heaven will rain down Hell upon a people ſo obſtinately wicked. The Lord is gracicontend, ſo
forbear. 4. Lots admonition, it ſeemeth he freGen. 19. 9 This one fellow came in to ſojourn amongſt us, and he will needs be a Judge; his ſoul was not only vexed with thoſe leud courſes, but as occaſion was offered, he ſought to diſſwade them. Thence learn, That God ſeldome puniſheth without warning: the old World had Noahs miniſtry, and Sodom Lots admonitions: the Lord may ſay to every puniſhed people, as Reuben to his breDid not I warn you, and you would not hear? Gen. 42. 22. Seldome doth he hew a people with the ſword, but firſt he heweth them by Prophets: means of conviſin and the judgement: Ah we have a clearer light, and therefore muſt expect an heavier doome, Matth. 10 15. ſins are aggravated not onely by the foulneſſe of the Act, but the degrees of light againſt which they are committed Sodom ſinned ſorely, as to the act, but they could not ſin againſt ſo much light as we do; therefore it ſhall be eaſier for them at the day of judgement. 5. They had the benefit of Magiſtracy, thoſe were Cities that were brought into government, we read of the King of Sodom, Gen. 14 2. but it ſeems he did not enterpoſe his Authority, but rather connive at, and tolewhen the vices of inferiours are diſſembled and winked at by Governours, the Lord himſelfe taketh the matter in hand: and then look for nothing but ſpeedy ruine, the guilt of a Nation is much encreaſed when ſin is tolerated, yea favoured and countenanced, eſpecially when righteLot witneſſed; the end why Magiſtracy was ordained is then perverted, 1 Tim. 2. 2. Rom. 13. 5. namely, for the puniſhment of evil doers and that goodſtrange fleſh. What will become of us if Magiſtrates ſhould be careleſſe and wink at, yea countenance strange opinions, as horrid and as much againſt
light of Chriſtianity, as that was againſt the light of Nature.
Secondly, let us look upon the ſinnes of Sodom. See Ezek. 16. 49. Loe this was the iniquity of thy Siſter Sodom, pride, fulneſs of bread, and aboundance of idleneſs, neither did ſhe ſtrengthen the hand of the poor and needy; to which adde the ſins of the Text, and then this black roll is comThe Sins ▪ 2. The Aggravations.
1. The Sins. 1. Pride; 'Tis hard to enjoy plenty, and not to grow haughty; proſperous Winds ſoon fill the Sailes, but blowing too ſtrongly, overturn the Veſſel; how few are able to carry a full Cup without ſpilling? to manage plenty without pride? men grow rich and then high minded, and that's the next way to ruine. 2. Idleneſſe, an eaſie careleſſe life maketh way for danger, God ſent all into the world for action, ſtanding pooles putrifie, and things not uſed, contract ruſt; ſo doth idFulneſſe of bread; that is corporal delights, Luk. 17. 28. They eat, they drunk, they bought, they ſold, they builded; their whole lives were but a diverſion from one pleaſure to another; how ſoon are earthly comforts abuſed into luxury and exceſſe? Fulneſſe of eſtate maketh way for fulneſſe of bread, and many beaſtly ſins. 4.
Ʋnmercifulneſſe, you never knew any Prodigal, but they were alſo uncharitable; as Sodom here and the Epicure, Luk. 16. and you ſhall ſee James 5. 4, 5Amos 6. 6. 5. Ʋncleanneſſe, and fornication, this followbeaſtly wickedneſſe implyed in the Text. When the Angels came to deſtroy them, beGen. 19. as uſually wickedneſs is encreaſed to the height when God cometh to puniſh it. Well
lazy, eaſie, ſecure, oppreſſing, filthy and unclean people: we may won
2. The Aggravations: 1. Shameleſneſſe, Iſa ▪ 3. 9. they declare their ſin as Sodom, they publiſh it as Gomorrah▪
when a people are paſt ſhame they are paſt hope, ſuch do dare God to puniſh them. 2. Contempt of reproofe, a ſure fore-runner of ruine, when the reprover of ſin is blamed more then the actor. Lot ſeemed as one that mocked, Gen. 19. 14. when Gods Meſſengers are contemned, he can hold no longer.
Thirdly, their judgement. The Lord rained from the Lord fire and brimſtone upon them. Obſerve here, 1. The ſuddainneſſe the Sun ſhone in the morning as at other times, Gen. 19. 23. they had not the leaſt fear of any ſuch miſchief at hand; God uſually ſurprizeth a peoPeriſh in the mid way, Pſal 21. 11. in their full carere,equity; The ſin was like the puniſhment. They firſt burned with luſts, and then with fire: they burnt with vile unnaNadab and Abihu offered ſtrange fire, and they were conſumed with ſtrange fire comming down from Heaven. Job profeſsing his innocency in caſe of Adulteotherwiſe let my Wife grind to another, and a ſtranger bow down upon her, Job 31. 11. implying that God would puniſh him in his own bed, if he had violated anothers: in the Goſpel we read, Luk. 16. that he was denied a drop that would not give a crumb ▪
&c. 3. Obſerve the power of God, God a little before had drowned the world with Water, now he conſumeth Sodom by fire, all the Elements are at his beck, the Creatures are his Hosts, Job. 37. 6. If God ſay be thou upon the earth, they preſentſins God will find puniſhments, he can execute judgements by contrary meanes, now drown and then burn. 4. The ſeverity of God, he raineth down fire and brimſtone, which is Map and Type of Hell, Iſa. 30. laſt, Rev. 21. 15. The calamities that light upon the Godly area token of Heaven; namely, as they work to purifie us from ſin; but thoſe on the wicked are Types of Hell, preambles to future woes, as darkneſſe on the Egyptians was a figure of utter darkneſs. So theſe were firſt turned to deſtruction, and then into Hell; 'tis ſad to think of the judgement paſt; worſe, of judgement to come.
Thus God delighteth to make thoſe that have been examples to others in ſinning, examples to them in puniſhment.
Likewiſe alſo theſe filthy Dreamers▪ defile the fleſh, deſpiſe dominion, and ſpeak evil of dignities.
IN this verſe you have the Apodoſis of the former inlikewiſe] is the Adverb, that implyeth the conafter ſtrange fleſh, ſo theſe filthy Dreamers that defile the fleſh, &c. ſhall periſh. In the words you may obſerve, 1. A deſcription of their perſon [filthy Dreamers] 2. A diſcovery of their ſins two are mentioned in this verſe. 1. de l ▪ the fleſh▪
] 2. they de p
Secondly, they ſpeak
What theſe two phraſes import is ſome queſtion, ſome think the firſt noteth their judgement and affection,
ſpeech and practice ▪
Some think two kindes of government are here underſtood, and refer diſpiſing of Dominion to contempt of Magiſtracy and pubGovernment, and ſpeaking evil of Dignities to the priTim. 6. 1. 2. which was alſo deſpiſed by theſe wretches, under the pretence of Chriſtian liberty. Others more properly underſtand the firſt cauſe of Civil Government, uſually expreſſed in ScripDomination: and ſpeaking evil of Dignities, is fitly referreGovernment and Governours Eccleſiaſtical, as Apoſtles, Paſtors▪ Teachers, and Elders. The Officers of the Church are called glory of Chriſt, 2 Cor. 8. 23. and what we tranſlate [ſpeak evil of Dignities] is in the original [ſpeak evil of Glories] but of this more anon.
Let me open the words [likewiſe] In the original there are many wordslikewiſe notwithſtanding, that is, though there be ſo manyFilthy Dreamers] the word in the original is Beza rendreth it Sopiti, being lulled aſleep, as noting their ſecurity. I ſuppoſe rather the dotage of error, by which they were as it were bewitched and inchanted: our tranſlation ſeemeth to carry it another way, as applying it to nocturnal polutions, becauſe dreaming is joyned with defiling the fleſh. And Peter chargeth theſe perſons with rolling their fancies upon unclean objects, 1 Pet. 2. 14. or poſſibly it may be taken literally, the perſons here noaſſociate and aſſiſtant ſpirits. See Euſeb ▪ l
7. The next phraſe is [defile the fleſh] that is, polute themſelves with libidinous practices, 2 Pet. 2. 10. they walked after the fleſh in the l
and that under a pretence of the Goſpel, Vide
The Nicholaitans
Rev 2. 6. 14Gnoſticks gave themſelves up to all manner of prodigious and inceſtuous polutions: whence from their obſcenity and beaſtly life, they were called Borborites. See again Euſeb. lib. 4. cap. 7. Epiphan. har. 26. How many ways they did defile the fleſh we cannot with modeſty expreſſe: the Heathens who made no diſtinction, charged theſe imdeſpiſe Dominion ▪
] Pet. 2. 10.
They deſpiſe Government, preſumptuous are they, and ſelfe willed: [Dominion] ſome apply this to the Dominion of Chriſt, which by their fables of the Aeones, or Lords Rulers they did ſet at naught, but of that in the fourth verſe, but now he ſpeakes of the Government of Men; and there is an emphaſis in the word [Dominion] which is more then if he had ſaid Rulers, for they did not onely deſpiſe their Magiſtrates, or men inveſted with Superiority, but Magiſtracy it ſelfe, as a thing unfitting for believers, and ſuch as were made free by Chriſt to endure? The laſt part of the charge is [they ſpeak evil of Dignities] or as 'tis in the original [blaſpheam Glories] by which ſome underſtand Angels, as Clemens Alexandrinus; theſe impure Hereticks derebellion of Corah, who roſe up, not onely againſt Moſes but Aaron, Numb. 11. In the whole you have a lively deſcription of our modern Ranters, Level
who by dreams are led on to defile the ſleſh, and to deſpiſe all Authority ▪
both in Church ▪
Common wealth, and that with bitter curſes and evil ſpeakings, ſo that our dayes afford us but too clear a comment on the expreſſions of this Scripture: 'tis ſadly ful
From that [filthy Dreamers] Note That the erroneous
thoughts of wicked men are but a Dream. 'Tis but Fryerdeep ſleep, Iſa. 29. 10. ſnorting upon the bed of eaſe, without any ſenſe of the danger of their condition, as Jonah in the ſhip was found aſleep when the ſtorm aroſe, they ſleep, but their damnation ſleepeth ▪ not, 2 Pet. 2. 3. 2. In regard of the ſuitableneſſe between their vain thoughts and a dream. A dream you know tickleth with a falſe delight, and deceiveth with a vain hope.
1. Tickleth with a falſe delight, they hug a cloud (as we ſay) inſtead of Juno, and embrace the contentments and pleaſures of the World inſtead of the true riches, a cardream, a fit of mirth and pleaſure while conſcience is athey walk in a vain ſhadow, they imagine a great dealwarm themſelves by their own ſparks they lie down in ſorrow.
2. Deceiveth with a vain hope, as where the Prophet compareth the dream of the enemies of the Church, to the dream of a night viſion, Iſ. 29. 7. 8. And it ſhal be as an hungry man dreameth, and behold he eateth, but he awaketh & his ſoul is empty: or when as a thirſty man dreameth, and behold de drinketh, but be awaketh, and behold he is fain
So 'tis with them, all their hopes are daſhed in an inſtant: the fooliſh Virgins ſlept, Mat ▪
25. and when they ſlept they dreamed, that the door of grace would ſtill be open to them, but they found it ſhut: many flatter themſelves with fair hopes, till they awake in flames, but then all is gone.
Take heed then of being deceived by your own dreamsEpiphanius ſaith of the Gnoſticks: 'twas not ſleeping Dream that they were guilty of, but waking dreams are moſt perof opinion, when we hug errour inſtead of truth. 2. Dreames in point of hope, when we cheriſh preſumption in ſtead of faith.
1. Dreames in opinion, which are very rife now, the Gerſon.
nations how plauſible ſoever, are but the dreames of a miſty ſleebeware of a blind minde, men ſleep in the dark, and in ſleep fancy gets the ſtart of reaſon, indiſtinct thoughts do eaſily diſpoſe to error; and an half light will certainly abuſe you, the ſimple believeth every word, Prov. 14. 15. 2 Suffer not your ſelvs to be blinded, 1. Not by vile affections: men would fain have that true which is pleaſing, and moſt accommodate to their own intereſts: vile affection taketh away tht light of reaſon, and leaveth us onely the pride of reaſon: and therefore none ſo confident and touchy in their opinions, as they that are miſled by luſts and intereſts; how eaſily do we exaſcarnal deſire or intereſt, the judgement is obſcured and cannot conſider of the weight of what is alledged, there is an Idol in the heart, Ezek. 16. 4. 2. By vulgar prejudice, that the Divel may keep the world aſleep, 'tis his uſual trick to burden the wayes of God with clamour, and vulgar prejudice, a dream or lye dareth not combate with truth in open field, and therefore fortifying againſt it with popular arguments, that the ways of God may be ſuſpected rather then tryed;
firſt bluſh; Gods providence ſuffering his own wayes to be under the croſſe, and the worlds diſpleaſure; now in ſuch a caſe men keep at a diſtance, and are loath to ſearch leaſt they meet with trouble of conſcience for not obeying the truth, or trouble from the world for croſſing their cuſtomes and faſhions. 3. By perſonal adminiſtration, in ſpiritual things we learn to dream from one another, Deut 13. 3. Zech 10. 2. No man muſt be ſet up in Gods chaire, and their dictates followed, as if they were infalli
3. Study the word, elſe there is no light in what isLetter of the Wordmyſtical interpretations when men bring that to the word, which they do not find there; the Letter muſt not be receded from, as long as 'tis capable of any commodious interpretation: now this word muſt be hidden in the heart, Pſal. 119. 9. and dwell in us richly, Coll
2. There are dreames in point of hope, and ſo 1. Some wholly miſtake in the object, and dream of an eternal happineſs in temporal enjoyments, Pſal. 49. 11. So Luke 12end without uſing the meanes; they live in ſin, and yet hope to dye comfortably, and go to Heaven at length for all that, as if it were but an eaſie and ſuddain leap, from Dal
to Abrahams boſome; and the pleaſures of ſin for a ſeaſon would be no hinderance to the enjoyment of the pleaſures of Gods right hand for ever more. A vain Dream, ſee Luk. 16 25 & Jam. 5means, becauſe they have a cold form, they are apt to be conceited of their ſpiritual condition and eſtate, Rev. 3examine your hearts often, examination is like a rubbing of the ebe ſober and watchful, 1 Pet. 5. 9. 2 Theſſ. 5. 6 Confeſſing ſin 'tis telling our dream, when we are awake and come to our ſelves, Jer. 31. 17.
From that [defile the fleſh] Obſerve, That dreams of
error diſpoſe to practices of ſin and uncleanneſſe, and impurity of Religion is uſually joyned with uncleanneſſe of Body: which cometh to paſſe partly by the juſt judgment of God, who puniſheth ſpiritual fornication with bodily, Hoſ. 4. 12. 13. They have gone an whoring from their God, therefore their Daughters ſhall commit whoredom, and their Spouſes adultery. That is Gods courſe, that the odiouſneſſe of the one may make them ſee the heinouſneſſe of the other: ſee Rom. 1. 24. Partly by the Aug.
influence of error, it pervertright beliefe maketh the manners Orthodox: all ſins are rooted in wrong thoughts of God, 3 Ep. John 11. Either in unbelief or miſbeliefe; unbeliefe is the Mother of ſin, and miſbeliefe the Nurſe of it; it ſpringeth from diſtruſt, and is countenanced by error: Partly becauſe the deſign of moſt errors is to put the ſoule into a liberty which God never allowed; ſome errors come from the pride of reaſon, becauſe it will not vaile and ſtrike ſaile to faith; but moſt come from vile affection, a carnal heart muſt be gratified with a carnal Doctrine, 2 Pet. 2. 18. They promiſe liberty, &c. Errors are but a device to caſt off Chriſts yoak, and to error of judgement if you would avoid filthineſſe of converſation; men firſt dream, and then defile the fleſh, abominable impurities (unleſſe temper of nature and poſture of inevil opinions: Truth is the root of holineſs, ſanctifie them by thy truth thy word is truth, Joh. 17. 17. Gods bleſſing goeth with his own doctrine, 2 Pet 1. 22. Again, thoſe that have taken up the profeſſion of a right way of Religion ſhould beware of ſtaining it by ſuch kinde of practices, nothing maketh the wayes of God ſuſpected ſo much as the ſcandals of
walk in the light as children of the light; Eph. 5. otherwiſe you will be a re
Again, obſerve, That ſin is a defilement, it ſtaineth andMatth. 15. 20. this dewaſhings of the ceremonial Law, and in Baptiſm, we are waſhed as ſoon as we are bornown ſhame; 'tis but as if a man ſhould boaſt of his own dung, and count his ſpittle an ornament, when you count gracePſal. 14. 3. They are altogether become filthy, ſo much ſin as you have about you ſo much naſtineſſe; gain is pleaſant to thoſe that are tafilthy lucre, 1 Tim. 3. 3. all ſinsfilthy garments, Zech. 3. 4. Jude 19. and Iſa. 30. 22. deſire to be waſhed and that thoroughly, Pſal. 51. 2.
Again obſerve, That of all ſins, the ſin of uncleanneſſe
or unlawful copulation is moſt defiling: it defileth the whole man, but chiefly the body: and therefore 'tis ſaid [they defile the fleſh] it ſtaineth the ſoul with filthy thoughts, Matth. 15. 20. it ſtaineth the Name, Prov. 33. But in a ſingular manner it poluteth the body, 1 Corinſtrument, yet it is not the object of them; all other ſins do abuſe objectum extra poſitum (as Piſcator explaineth it) as a Drunkard, Wine; an Epicure, Meats; a Worldobjects without us: but here the body is not onely the inſtrument but the object, Rom. 17. 24. God gave them up to uncleanneſſe to diſhonour their own bodies. So ſee 1 Theſſ. 4. 4. it waſteth the ſtrength, and beauty of the body, Prov. 5. 9, 10, 11. hindreth our ſerviceableneſs, and doth not conſider that this body is conſecrated to God, Rom. 12. 1. & 1 Cor. 6. 15 a Temple of the holy Ghoſt, 1 Cor. 6. 19. intereſted in hopes of Glory,
inſtrument of luſt. Chriſtians, ſhall thoſeeyes which are conſecrated to God to behold his works be windows to let in ſin? that body which is the holy Ghoſts Temple be made the member of a Harlot? and ſo waſted in the ſervice of luſt, as to become a clog to us, and wholly uſeleſſe, as to any gracious purpoſes: are not your beauty, health, ſtrength, concernments too good to be ſpent upon ſo vile an intereſt? take heed then of all uncleanneſſe, both conjugal conſiſting in exceſſe, and imſi vinim ex Apothecâ tuâ, &c. you may not be drunk with your own Wine; nor quench the vigour of nature by exceſſe in thoſe pleaſure which the Laws of God and men do allow you: and alſo of uncleanneſſe Adulterous, which is more bruitiſh when men ſcatter their luſts promiſcuouſly with
From that [Deſpiſe. Dominion] Obſerve, that errors eſpecially
ſuch as tend to ſenſuality, make men unruly and Antimagiſtraticall. Dreamers that do defile themſelves, do alſo deſpiſe Dominion; Now this cometh to paſſe, partly from the permiſſion of Gods wiſe and juſt provicare of truth, if not in zeal for Gods glory, yet out of a ſenſe of his own intereſt, and upon reaſon of ſtate; the Common-wealth being troubled by thoſe who firſt began to trouble the Church,
new Doctrines put men after an itch upon new Laws, and falſe Religions are uGod and Man, as 'tis ſaid of the unjuſt Judge, that he feared neither God nor Man, Luk. 18. So with thoſe men, error taketh off the dread of God, and ſedition the dread of the Magiſtrate, that ſo they may more freely defile the fleſh. God hath two Deputies to keep a ſinner under awe, Conſcience and the Magiſtrate; now falſe doctrine benumconſcience, and then that all Authority may be laid
conſcience may not ſtand in the way of their luſt, ſo not the Magiſtrate in the way of their ſin, that there were anſuch libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20, 21, 22, 23heart ſubject to God, nor his actions to mans cenſure: partly, becauſe all errors are rooted in obſtinacy, and that will bewray its ſelfe, not onely in Divine and Spiritual, but in Civil things, ſee 2 Pet. 2. 10. But chiefly them that walk after the fleſh in the luſt of uncleanneſſe: Preſumptious are they and ſelfe willed▪ they are not afraid to ſpeak evil of dignities. Uſually errours ſear the conſcience, and give the ſinner a front and boldneſſe, ſo that God is not onely diſhonoured, but civil ſocieties diſturNazianzen obſerveth of the Arians; they began in blaſphemous language againſt Chriſt, but end in tumultuNazian. Orat. 25.men, that would not ſpare God? Often it falleth out that they that pleaſe not God are alſo contrary to all men, 1 Theſ. 2. 15. Tully an Heathen obſerveth the ſame,
Partly becauſe oppoſition to Magiſtracy is a kind of indirect blow and aim at God, and that either as 'tis his ordinance, Rom 13. or a kind of reſemblance of his glory; I have ſaid you are Gods, Pſal 84. 6. So that 'tis a contempt of God in his image and picture; look as under the Law God forbade men cruelty to the beaſts, as not to deſtroy the Dam from the Young, loſeth the Kid in the Mothers milk, &c. but ſuch kind of Prohibitions might be as a fence and raile about the life of man; ſo reſpect to Magiſtracy is a kind of fence about his own. Dignity and divine Glory: Magiſtrates being repreſentative Gods
evil, Rom. 13. 5. an indeſinite ſpeech is equivolent to an univerſal, in a matter of neceſſary duProv. 20. 8. A King that ſitteth upon the Throne of judgement ſcattereth away all evil with his eyes: all evil that falleth under his cogniſance, whether it be of a Civil or Spiritual concernment; we muſt not limit and diſtinguiſh where the word doth not; I know there be ſome that do defulcate and cut off a great part of that duty which bemay come to the knowledge of the truth, 2 Tim. 2. 2. and under them we may lead a quiet life in all godlineſſe and honeſty; where it is plainly implyed that the convergodlineſſe as well as honeſty. Well then, ſenſual Hereticks being doubly obnoxious, as ſenſual, as venting errors, no wonder that they riſe up in defiance of Gods Ordinance.
It ſheweth us the evil of inordinate luſtings; we maywhence they proceed, and whither they tend; they proceed from the pride and obſtinacy of error: Men dream and are then licentious, and it tendeth to the caſting off of all duty to God and Man; nip this diſpoſithe wild aſſes colt, Job. 11. 12. not onely for rudeneſs of underſtanding, but untamedneſs of affection: we love to break through all bonds and reſtraints, as if none were Lord over us, Pſal. 12. 3.
It informeth us what will be the iſſue when libertiſm
Socrates Sch
The ruine of the Weale publike is brought onDort. Cavendum eſt, ne qui magiſtratu conniver
in his Book De
legibus, ſaith, That the glory of Greece preſently declined, when the people were given malis ſtudiis, maliſque doctrinis, to evil manners, and evil opinions; let us lay theſe things to heart. I do not love to enveigh againſt the times, and to endulge the petulancy of a miſtaken zeal, but the Kings danger made Croeſus dumb ſon to ſpeak.
It may take off the prejudice that is often caſt upon Retruth that trouIſrael, but error; 1 Kings 18. 18. I have not troubled Iſrael, but thou and thy fathers houſe, in that ye have forſaken the Commandements of the Lord; 'ts an old ſlander that ſtrict Religion is no friend to Common-wealths: as ſoon as Chriſtianity began to fly abroad in the world, it was objected againſt her, as if it were prejudicial to civil power and greatneſs, thereby to defeat her of the panurſing fathers, Iſa. 49. 25. Magiſtracy being that power which is left able to ſuppreſſe or advance Religion: the Divel ſtriveth all that he can to incenſe it againſt her: there is a natural and wakeful jealouſie in Princes over their Dignities and Prerogatives, and therefore the enejuſt power; So Chriſt was accuſed, Luk. 23. 2. and Paul, Act. 24. 5. But altogether without cauſe, 'tis true, if Religion be not kindly received, it bringeth a judgement there where 'tis tendered, as the Ark where it was irreverently handled, brought a plague upon the Bethſhemites, 1 Sam. 6. 19 but yet a bleſſing upon the houſe of Obed Edom, ſo Religitreated bringeth a bleſſing, otherwiſe a judgement: let the world ſay what it will, 'tis a friend to Magistracy, partly by its commands enforcing civil duties by a ſacred bond and obligation, See Prov. 24. 21. Matth. 22. 21. 1 Pet. 2. 17. Eccleſ. 8. 2. Partly by its influence, meekning the hearts of men, and obliging them to faithfulneſs, Vid. E
6.Thoſe that are faithful to God, I ſhall expect them to be faithful to me (ſaid Conſtantines Faſame government
ſame faith, or cewiſedom lieth in kiſſing the Son, Pſal. 2. 10. Chriſt came not to gain perſons but nations to his obedience, and the more that is effected, though it be but by a publike profeſſion, the more ſafety may they expect; 'tis but a neceſſary thankfulneſſe of the powers of, the world to him, to whom they owe their Crowns, Prov. 8. 17. Let us pray for them that God would raiſe their zeale, and make them more cordial in the ſupport of Reaut undiqua
either wholly abandon Religion, or maintain it more entirely.
It ſheweth us what little reaſon Magiſtrates have toobſtinate and impure Hereticks; ſuch ſpirits being uſually moſt oppoſite to Magiſtracy. They do but nouriſh a Snake in their own boſomes, and cheriſh a Faction, that in time will eat out their bowels: were there no reſpects of Religion but onely thoſe of Civil Policy, they ſhould not be ſo ſleepy in this caſe; but you will ſay, is it lawful for them to inthey bear not the Sword in vain; we have frequent inſtances in the word of good Kings, whoſe zeal is commended for ſo doing, and frequent injunctions: alſo to this purpoſe, the Levites are commended for aſſiſting Moſes in the execution of thoſe that worſhipped the Calfe, Exod. 32. 26, 27, 28. Abraham was to command his Children, Gen. 18. 29. Aſa commanded Judah to worſhip God, and the thing was right in the eyes of the Lord, 2 Kings 14. 23, 24. So ſee 2 Kings. 15. 23. & Eſra 10. 8. So 2 Kings 34. 32, 33. And that promiſe. Iſa 43. 23. I know I touch the ſoar of this age, and that this is a truth much prejudiced, therefore I ſhall firſt remove the prejudices, and then ſtate the queſtion.
Remove the prejudices; The firſt is taken from theAuſtine changed his his mind twice and was at laſt for compulſion.Fathers or Primitive Chriſtians, who almoſt generally expreſſe themſelves againſt planting Religion by the Sword and compulſive force; defendenda est Religio non
ſo Lactantius: and ſuitably others: I anſwer, were Religion now to be planted, theſe ſayings would take place, Pagans are not to be compelled, but enlightned, taught, not deſtroyed; and yet in ſuch a caſe 'tis a queſtion not eaſily reſolved, whether the Magiſtrate, if he had power, were not bound to compel his people, though profeſſed Pagans, to hear or attend upon the Miniſtry of the Word, it being the ordiAuguſtine determineth that a Chriſtian in ſuch a caſe ſhould improve his power for Chriſt. Faelix neceſſitas quae ad meliora nos cogit, foris inveniatur neceſſitas & naſcitur intus voluntas; & a little afnon quia cogantur reprehendant, ſed quae cogantur attendant, 'tis a favour that the Magiſtrate wil take care to bring them to the means of ſalvation. Again, in ſuch a caſe they are to be kept from ſcandalizing & blaſpheaming the true Religion; that's the leaſt a Magiſtrate can do for Chriſt: But where a people are Chriſtianized, and do profeſſe the true Religion, they ſhould not be ſet free to Ateh
and Apoſtaſie.
2. Another prejudice is, that the examples before menMoſes Law, as that of Abraham and Jacobs commanding his family to put away their Idols, Gen. 35. 2. And the injunctions in the old Teſtament were built upon reaſons of imm
as Gods glory, the danger of infection, &c. and ſo concern us as well as them, and the thing in queſtion is agreeable to the light of naPagan Princes, who were ſo far convinced of their duty to the true God, that they enjoyned his worſhip, puniſhing the contempt thereof; See Eſra 6. 11. ſo Eſra 7. 26. & Dan. 3. 29. The GenAriſt. Polit lib. 7. cap. 8. ſaith the firſt thing that falleth under a Magiſtrates care is Protagoras for ſpeaking doubtfully, and by way of extenuation of their Religion, and burnt his Books: beſides all this the reaſon why we have onely preſidents in the old Teſtament, is, becauſe the people of the Jews were the onely State that were acquainted with the knowIſa. 49. 23. & Zech. 13. which concerneth Goſpel-times, Iſa. 60, 10. Rev. 21. 24. we were worſe provided for then they were in the Old Teſtament, if men that had the Plagneſoar of Hereſie running upon them, ſhould without re
3. Another prejudice is 'twill make men Hypocrites; I anſwer with Athanaſius, would to God all were got ſo far as Hypocrites, it would certainly be better for the Chriſtian world; but however duties muſt not be left un
4. Prejudice, this will make way for perſecution, and the calamities of the Godly upon every change of the Princes mind. I anſwer, if the Lord ſee perſecution nePſ. 72. 1. & 1 Tim. 2. 2. and he hath promiNurſe Fathers for the Church. Sometimes a wicked Magiſtrate underſtanding his duty, may by the over-ruling power of God in his conſcience, be with-held from perſecuting the Truth, yea carried out to the ſuppreſſion oferror. When Paulus Samoſatenus revolted from the Orthodox Chriſtian Faith, and would yet retain the Biſhoprick of Antioch, the buſineſſe was brought to Aurelian a Pagan Emperor, who remo
care had, for better information, and reſolution of the doubting Conſcience, otherwiſe the practice were fell & cruel, like that of falſe Religions that brook no contradiction; conſc ences ſcrapPopiſh Topick, and to ſupply in rage what wanteth in ſtrength of reaſon, and clearneſſe of light, is but a butcherly violence; puniſhment and comPaul is for two Almonitions bChurch cenſure, Titus 2. 10. And the cen
2 In things indiſferent, Chriſtian toleration and forbearance take places, all men never were nor ever will be in this world of one and the ſame opinionſtrong ſhould bear with the weak, `Rom. 15. 1. Eph. 4. 2. Gal. 6 1. There are ſome leſſer miſtakes of Conſcience, and infirmities inciFaith, the main and fundamental truths and principles of ſalvation and charity, as not tending to foment Faction in the Church, or Sedition in the Common-wealth; but if either of theſe limits be tranſgreſſed, circumſtances may make theſe leſſer things intolerable, as Paul withſtood Peter to the face, though otherwiſe he did not count the matter great, Gal. 2. 11. yet when it was urged to the ſcandal of the Churches, he thought it worthy of a Condefend truth, ſo to ſee that Peace be not violated for Rites and Ceremonies, and leſſer differences that lie far from the heart of Religion. I am perſwaded that want of condeſcention to brethren, hath brought all this confuſion upon us, &c. 3. A groſſe error kept ſecret, cometh not under the Magiſtrates cogniſance, but the diffuſi
diſſemination of errors he muſt take notice of, as when men infect others, and openly blaſpheam Chriſtian Donot the ſword in vain. The minde and conſcience as to any power under God is ſui juris, thoughts are free; 'tis a ſaying in the Civil Law, Cogitationes poenam nemo patitur, all command is exerciſed aquis mihi im o
(ſaith Lictantius) v l quod v. lim non credendi. Theodoſi
and Valentinian in their Law concerning the Heretick, give this limitationſibi tantummodo nocitura ſentiat, aliis ob
and Inquiſitions into mens conſciences, we cannot but juſtly condemn. 4. Ernature and degree merit a different puniſhment, Jude
Eſra 7. 26. 5. Blaſphemy, Idolatry, and groſſe Hereſie are to be put into the ſame rank with groſſe, vicious actions and ſuppoſed (if enterPaul ſaith of the Heretick that he is due admonitions, Ti
3. 11. Therefore in ſome caſes theſe may be puniſhed with death; as Baals Prophets were ſlain, 1 Kings 18. 40. & E
24 16. But of the whole Queſtion elſewhere.
Again, I obſerve from the ſame clauſe, That 'tis a ſin to deſpiſe Dominions; For 'tis here charged uponſin, becauſe 'tis againſt the inRom. 13. 1. Titus 3. 1. We are apt to forget our civil duties, or to count them Arbitraſecond Table as well as the firſt, and 'tis a ſin becauſe MaGods Ordinance, the general inſtructi
of it is of God though the p rticular constitution of it be of man. Compare Rom. 13. 1 with 1 Pet. 2 13 Government it ſelf is of God, but this or that ſpecial maner or form oCivil and Eccleſi ſtical Government, for there the particular form is ſpecified, as well as the thing it ſelf apdominion preſerveth human S
ſo that we ſhould treſpaſſe againſt the common good and publike order if we ſhould deſpſociable creature. Well then, let us obey every Ordinance of man for the Lords ſake. The publike welfare is concerned in our obedience, as alſo the honour of Religion, both which ſhould be very dear to one that fearpublike wellfare better bare many inconPet. 2. 18. And the honour of Religion, God will have the world know that Chriſtianity is a friend to civil policy, ſee 1 Pet. 2. 15. & Matth. 7. 27. We learn hence too, that they are but libertines that think that Religion freeth them from the ſubjection which they owe to God or man; it doth not exempt us from our duty, but enable us to perform it: may take ſuch a liberty in civil things that they begin to grow contempdivine, and ſo caſt off Gods yoak, as well as the Magiſtrates.
The laſt expreſſion is that [ſpeak evil of Dignities] or of [Glories] by which probably Church-Officers are inJohn. Ep. 3. 10. and expreſſed by the word [Glories] a term given both to the Apoſtles and other Officers of the Church. Note, There is a reſpect due to perſons inveſted with Church power. This is eſtabliſhed by Gods Ordinance, and therefore ſhould not be ſet at naught, neither ſhould the perſons inveſted with it, be evil ſpoken of, that obedience is required to them, ſee Heb. 13. 17. and reſpect and honour, ſee 1 Theſſ. 12. 13. & 1 Tim. 5 17. that they ſhould not be lightly evil ſpoken of, 1 Tim. 5. 19. though for their perſons and outward eſtate they are mean and deſp
yet they are called to an high employment, and have the promiſe of a great pow r and preſence with them Matth. 16. 19. John 20. 23. Their regular proceedings are ratified in the Court of Heaven; we are fallen into an age wherein no perſons are more contemptible then
Miniſters, nothing leſſe valued then Church-Authority: 'tis become the eye-ſoar of the times; not to ſpeak of thoſe barking Shim
the Quakers, and their Father of lyes; ſurely o
Yet Michael the Arch-Angel, when contending with the Divel, he diſputes about the bo dy of Moſes, durst not bring againſt them a rai ling accuſation, but ſaid, the Lord rebuke thee.
THe Apoſtle had charged the Seducers, againſt whom he wrote, with oppoſition of Magiſtracy, and coneffrontery and impudence, by the carriage of Michael the Arch-Angel towards the Divel In the Compariſon there is an Argument a majori ad minus, from the greater to the leſſe, which is evidently ſeen in all the circumſtances of the Text.
1. In the perſons contending, Michael the Arch-Angel with the Divel: If Michael ſo Excellent in nature, ſo high in Office, contending with Sathan an impure Spirit, already judged by God, uſed ſuch modeſty and awe, who are they, ſorry Creatures, that dare deſpiſe per
2. There is an aggravation from the Cauſe [when he diſputed with him ab
] a matter juſt, and in which the mind of God was clearly known, and dare they ſp
that is, in matters ſo far above their reach, to take upon them to enſure and determine.
he durſt not bring againſt him a railing accuſation] His holineſs would not permit him to deal with the Divel in an und
and injuri
But theſe raſhly belch out their reproaches and curſes againſt Superiours without any fear.
4. In the manner of ſpeech [the Lord rebuke thee] The whole judgement of the cauſe is referred to God; but theſe Gn
take upon them, as if the whole judgeThings, Perſons and Actions were left in their hands, as our modern Quakers take upon them to curſe, and to pronounce dreadful judgements upon Gods moſt holy Servants according to their own pleaſures. The ſum of the whole is this, if an Angel that is great in powworſt Creatures in the very heat of contention about a good cauſe, any undue language and reproach, certainly 'tis an horrible impudence in men to ſpeak contemptuouſly, yea in a curſing and blaſpheming manner, of thoſe whom God hath advanced to SuperioChurch or Common-wealth.
This is the ſum of the words, but becauſe this Scrip
Queſt 1 Whence had the Apoſtle this ſtory? the Scriptures making no menti
Anſw. 1. The ſubſtance of it is in Scripture, we read, Deut. 34. 6. that the body of Moſes was ſecretly buried by the Lord; but now for the circumſtances of it, he might receive them by divine Revelation; which are here AuExodus we read of the oppoſition of the Magicians to Moſes; but their names are mentioned, 2 Tim. 3. 8. As Jannes and Jambres withſtood Moſes. The whole ſtory of their conteſt with him is in the Talmud and in Apulei
and other. Hiſtories; we read, that theſe were famous Magiti
So Pſal. 105 18. we
Joſephs f
which in the ſtory in Geneſis appeareth not; ſo Moſes quaking, Heb. 12. 21. and the following of the Water of the Rock, 1 Cor. 10. 1, 2. Thoſe things might be received by Tradition, or Divine Inſpiration, or were extant in ſome known Book and Record then in uſe. Origen quoteth a Book aſſumption of Moſes for this Hiſtory, ſome remainders of which are in the Books of the Jews unto this day. Capellus I remember repeateth a long tale out of the Book calRabbah, or the myſtical Expoſitions of the Pentateuch, concerning the alteration between Michael and Samuel, or the Arch-Angel and the Divel about the body, or rather ſoul of Moſes. And how God to ſave it from Samuel, ſucked out his Soul from the Body by a kiſſe; but the ſtory is ſo fabulous, that I ſhall not repeat it: ſee Cappelli Spicelug. in locum pag. 128, 129.
Queſt. 2. Is this a real Hiſtory, or an Alluſi
Anſw. 2. There are three opinions about this. 1. One is, that 'tis a figurative expreſſion of Gods care for his Church; and they that go this way by the body of Moſes, underſtand either the whole body of the Levitical worſhip, or elſe the community of Iſrael repreſented in Joſhua the High Prieſt, who ſtood before the Angel of the Lord Zech. 3. 1, 2. and Sathan at his right hand ready to reſiſt him, and the Lord ſaid unto the Lord, the Lord rebuke thee, the Lord that hath choſen Jeruſalem rebuke th
In Joſhua the Lthe Angel of the Lord, before whom he ſtood, is Christ the Judge, Advocate, and Defender of the Church, and the Lord, that is the Lord Chriſt, called the Angel before, puts forth the efficacy of his mediation againſt this malicious oppoſitiThe Lord rebuke thee; this ſenſe is argute, but not ſo ſolid. Junius who firſt propounded it, ſeemeth to diſtruſt it; the reaſon is of no force, for the ſame form might be uſed on divers occaſions: and my reaſons againſt
Typical and Viſional, now to make a Type of a Type eſpecially in the New TeMichael Chriſt may be intended; yet the change from Joſhua to Moſes is too much forced. 2. Others conceive that 'tis not an Hiſtory, but a Talmud
and Parable: and that Jude in citing it doth not approve the ſtory as true, but onely urgeth it upon them for their inſtruction, who were mightily pleaſed with theſe kind of Fables; as the Fathers againſt the Heathens did often make uſe of their own ſtodown right aſſertion, not as an argument ad homines, and by Peter on the like occaſion, 2 P
I ſay, he doth not try it as a Jewiſh Fable, but as a real argument taken from the nature of the holy Anreal Hiſtory, namely, that the Devil was earneſt to diſcover the place of Moſes grave, and to take up his body again, wherein he was reſiſted by Michael, ſome principal and chiefe Angel, and his attempts made fruitleſſe by this hoThe Lord rebuke thee.
Queſt. 3. The next queſtion is, who is meant by Michael the Arch-Angel.
Anſw. 3. Michael is the name of his Perſon, and Arch Angel of his office; Michael ſignifieth, he is ſtrong God, or who is like the ſtrong God; and therehead of Angels, See Exod. 3. 2. with 4. & Exod 23. 20, 21. 22 Gen. 48. 16. and in Dan. 12 1. & Dan 10. 13. Jeſus Chriſt ſeemeth there to be intended by Michael, he being the Prince of Iſrael. But there is no neceſſity of interpreting thoſe places in Daniel, of Chriſt; much leſſe is he inMatth. 4. yet to do it before, that was unworthy of him; beſides that phraſe [he durſt not] is not ſo applicable to Jeſus Chriſt; and beſides Chriſt and the Arch-Angel are in Scripture diſtinguiſhed, yea Peter applieth this to Angels in general, whereas Angels, 2 Pet. 2. 11. But you will object how can any creature be called Michael, equal to God in power and ſtrength? I Anſwer, it may be taken abſolutely, and ſo 'tis proper to Chriſt, who is Gods fellow, Zech. 13. 7. 2. Comparatively, and ſo it may be applyed to him who is higheſt in dignity among the Creatures, and is next to God in excellency, and ſtrength, and ſo it may imply the higheſt Angel, as in Hell thereiBeelzebub, or a chief Divel; therefore 'tis ſaid, Matth. 25. The Divel and his Angels, ſo in Heaven there may be a Michael, one higheſt in order among the bleſſed An
Queſt. 4. Why ſhould the Divel ſo earneſtly diſpute about the body of Moſes?
Anſw. 4. The Rabbins among other of their Fables, interpret it of the deſire which the Divel had to deſtroy Moſes by death, there being no man like Moſes, that ſaw God face to face; therefore his rage was great againſt him, and he ſought to deſtroy him; and to this purpoſe apply that of the Pſalmiſt, Pſal 37 1. The wicked watcheth the righteous, and ſeeketh to ſlay him. Among Chribefore, ſome after his burial; ſome before his burial, as Junius, that his body might not be removed out of ſight, but he might ſatisfie his rage and malice upon it, in abuſing it. But that is not ſo probable, the body being ſuddenly diſpoſed of by God to ſome ſecret place of burial Some ſay after burial the Divel ſought to take it up againMichael. But why ſhould the Divel contend ſo much about the buried body of Moſes? To anſwer this we muſt conſider what might be the ends of Gods concealing his burial; poſſibly
Leaſt in a prepoſterous zeal, they ſhould yield honour to the dead body of ſuch a famous and excellent Prophet, and ſo it might become a ſnare to the people: poſſibly there might be ſomething Typical in it; the dead body of Moſes was buried in an unknown place, leaſt they ſhould take it up, and carry it into the Land of Canaan, to ſignifie the abolition of the legal Ordinances, under the Evangelike flate: So that to revive the Antiquated CereMoſes his dead body; Now the Devil may be ſuppoſed to contend for the body of Moſes, partly out of obſtinate curioſity, whereby ſinful creatures are ſtrongly inclined to deſire things forbidden: Partly to defeat the purpoſes of God: but chiefly by dead Moſes, to ſet up himſelf in the hearts of the living
Theſe queſtions premiſed, the explication of the words is eaſie, [Michael the Arch-Angel] that is ſome princiMoſes] about the knowledge of the place of his Burial; [durſt no
] his ſear of God, modeſty and meekneſs would not permit him, [bring againſt him a rayling accuſation] the judgment of blaſphemy, or ſuch unworthy Language as the heat of contention is wont to provoke and extort from us. [But ſaid, The Lord rebuke thee] 'tis a modeſt referring of the matter to Gods cogniſance, or a prayer that the Lord would check this malicious oppoſition.
Obſervations are many. 1. Obſerve, That to aggravateThat pride and contempt in them of a low degree, is leſs tolerable then in thoſe whom God hath advanced to an higher rank and ſphere Partly becauſe thleſs temptation to be proud; and when a ſin is comwant of an opportunity ſhould make men at leaſt forbear the ſin. Partly, becauſe they have more reaſon to be humble, as the rich and grea have reaſon to be thankful, ſo the poor have reaſon to be humble; with a low condition there ſhould be a lowly mind, 'tis better to be of an humble ſpirit with the lowly, &c. Prov. 16. 19. Well then, poverty and pride are moſt unſuithe poor moſt profaſhioniſts, and diſplay the Eſervants, and thoſe of a low degree, put themGnoſticks, ſo ſhould thoſe that are advanced to the higheſt degree of honour, ſhame the meaner ſort, with your comely plain. Again, to ſee men of the greateſt ſufſimplicity of the Goſpel; 'tis a ſhame that perſons of low parts ſhould be puffed up, and appear flaunting in the pomp of words, or bluſtring in Greek and Latine ſentences, as if all reading and learned worth, were their own; as the Apoſtle condemned the Corinthians for the pompous uſe of Tongues in the Church, and ſhameth them by his own example, 1 Cor. 14. 18. I thank God I ſpeak with tongues more then you all, yet rather, &c
Again, To take down pride, look to others whom God hath ſet higher, and yet are more humble, as uſually the highlow mind in an high condition; James ▪
1. 10. they are rich, yet made low, that is, lowly. If in the fulneſs of Riches, Honours, Parts, and Enjoyments, they are ſo meek and humble, why ſhould I that have leſs temptations, be more proud? They are lifted up by God, but not in their own ſpirits, I am a worm in a much lower Sphere, and yet of a prouder heart! they are aff
why am
fierce and impatient of contradiction? Once more, If the judgments of God light upon greater Perſonages for their pride; ſay, what will become of me? in me 'tis more odious: If God deſtroy thoſe whoſe height is as the height of Cedars, Amos 2. 9. ſurely the Reed ſhould tremble: Many times mean and baſe people that have no tincture of ingenuity; and are of no name or quality in the world have pride enough to be bitter enemies to Gods children, David ſaith, Pſal. 35. 15. The abjects gathered themſelves together to make Songs againſt me, when as God rebuketh Kings for their ſakes; If he viſit the Throne, will he not viſit the Ale bench? What ſcorn will he caſt upon this ſawcy duſt? theſe ſpightful worms that have only malice enough to ſnarle, and can go no further; If the great men of the earth tremble, ſhall the bondmen go free? Rev. 16. 15. But chiefly upon this occaſion would I commend to you, the example of the Lord Chriſt, to take down pride; this is an example that will ſhame us indeed, what ever the pride be; are you puffed up with pride of vain conceit? Chriſt ſtripped himſelf of all his glory, Phil. 2. 7. with pride of revenge? men are loath to ſtrike ſale, to ſeek to an enemy, they ſcorn it: Jeſus Chriſt, though ſuch an exloved us firſt, 1 John 4. 19. ſued to his enediſdain of our condition, pride of murmurings? he made himſelf a worm and no man, and when he was rich in the glory of the God-Head, became poor for our ſakes, Matth. 10. 24. The Deſciple is not above his Maſter, nor the ſervant above his Lord: if we be ſcorned, would we be better dealt with, then our maſter was; many times you have ſeen a Maſter do the work of a ſervant to ſhame him, ſo did Chriſt: do but think of Chriſts excellency, and your own baſe condition, as here, to ſhame the brutiſh Gnoſticks, the AAngel.
Again, From the Arch-Angels contending about the body
of Moſes: The Devil would diſcover Moſes his Grave, and the Arch-Angel is ready to reſiſt him: The Note is, That God hath Angels, and Arch-Angels, that are always ready to defend a good cauſe; They are many, the King of Heaven
A thouſand thouſand Miniſter to him, and ten thouſand times ten thouſand ſtand before him, Chriſt ſaith he could pray for twelve Ligions in an inMat. 26. 53. Now a Legion in the leaſt computation is ſix thouſand Footare able, they excell in ſtrength; one Angel ſlew 185000 in one night, Iſa. 37. 36. They are always ready attending on Gods commands, Pſal. 103. 20. They rejoyce in names of ſervice, more then names of honour. They are ſwift in execution, they are deſcribed to have ſix wings a piece ▪
Iſaiah 6. 2. as being at the Lords beck, and ready to execute his Command as ſoon ashear the word: All which, Firſt, Informeth us of the danger of wicked men in oppoſing a good cauſe; they fight not only againſt men, but againſt Angels. 2. That Angels have more to do in humane affairs then we are amen and men, but between Angels and Angels, Dan. 10. 13. The protection of the holy Angels is inviſible, but true and real. 3. Here is comfort to Gods children, when they are imhazardous, but in an holy buſineſs; there are far more with us, then can be againſt us, 2 Kings 6. 16. there is God the Fathers power on the Churches ſide; The Son puts forth the ſtrength of his Mediation, Zech. 3. 2. The ſpirit comforts and animateth us, and then holy Angels are imployDan. 10. 21. There is none holdeth with me in theſe things, but Michael your Prince When all humane ſtrength falleth, Chriſt by their Miniſtry can uphold the affairs of the Church, omnipotency is a great deep; uſually we look to means, and can better conceive, of the operations of finite Creatures, then of the infinite God, therefore doth the Lord repreſent the help of the Church, as managed by theſe powerful inſtruments: only now take heed that you do not betray your ſuccors, nor defraud your ſelves of their protection. 1. By neglecting to ſeek to the God of Angels. Dan. 10. 12. From the first day thou didſt
ſet thine heart to underſtand, and didſt chaſten thy ſelf before thy God, &c. we are not to pray to them, but for them, to the Lord. 2. By unwarrantable practiſes, for then you joyn with Satan to their grief, Pſal. 34. 7. The Angel encampeth about them that fear him. A good cauſe ſhould be well ma
Obſerve again, That Angels have a care not only of the
ſouls, but of the bodies, yea even of the dead bodies of the Saints ▪
as Michael diſputed with the Devil about the body of Moſes. That you may underſtand the particular care which the An
1. 'Tis certain, The Angels had a great care about the people of God in ancient times, Examples are, found every where in the word of God; Lot was led out of Sodom by Angels, Daniel taught by an Angel, Cornelius anſwered by an Angel, an Angel withſtood Balaam in the way, Numb. 22. An Angel walked with the three children in the fiery Furnace, Dan. 3. 25. An Angel ſhutteth up the mouths of Lions, that they might not hurt Daniel in the Den, Dan. 6. 22. An Angel comforted Paul in the Tempeſt, Act. 27. 23, 24. Scarce any remarkable thing befell the people of God, but it was accompliſht by their miniſtry.
2. The Miniſtry of Angels though not ſo viſible and ſenſible, as heretofore i
The priviledge of it beHeb. 1. 14. Are they not miniſtring ſpirits ſent forth for the Heirs of ſalvation? all that are called to inherit a bleſſing, were under their tutelage, ſo ſee, Pſal. 91. 12. and thoſe inſtances alledged in the former Propoſiviſible apparitions, yet we have real experiments of their ſucChriſts bodily preſence was neceſſary, but now onely his ſpiritual.
3. The proper object of their Miniſtry and care ▪ are the children of God, wicked men are not under their covert and proHagar and Iſhmael, who are ſet out in Scripture, as the Types of thoſe that are rejected by the Lord, yet Gen. 21. 17. An Angel of the Lord came and ſtood by Hagar, and ſaid, the Lord hath heard the cry of the ſad: though poſſibly this might be, as he was Abrahams Son; dogs in the Houſe have the Crumbs.
4. The Miniſtry of the Angels is over all the children of God, without exception, not only Moſes, but the meaneſt Saint is under their care; Gods love to his people is not diſpenced with reſpect to their peculiar pomp and greatneſs, Mat. 18. 10. Offend not theſe little ones, for their Angels beheld my Fathers face; 'tis chiefly meant of thoſe that are litShepherds, feeding their flocks in the fields, Luke 3.
5. As no Saints are excepted from receiving the benefit of their Miniſtry, ſo no Angels are excepted from being imployed in i
contendeth with Satan, and the Apoſtle ſaith, Are they not all, &c. Heb. 1. 14. The Arch-Angels themſelves are miniſtring ſpirits; 'tis a raſh boldneſs in the Schoolmen to exempt any from this Office, what an inſtance is here of Gods love, that the higheſt Angel ſhould not be exempted from a care of the loweſt Saint.
6. That every ſingle beleever hath his proper and alotted Angel to attend him from his birth to his death, is rather matter of problem and diſpute, than poſitive aſſertion; there are ſome Scriptures make it probable ▪
but not certain; ſometimes we read of one Angel attending many men ▪
and at other times of many Angels attending one man, as Jacob had many, Gen. 32. 1, 2. Gods Hoſt, &c. ſo Eliſha, 2 ▪ Kings 6. 17. Eliſha prayed and the Mountains were full of Chariots and Horſes of fire, that is, that is of Angels comming to offer help in that
a particular Angel Guardion was antient, Plato ſaith, probability, not cogency; one is that of the old Teſtament, Gen. 48. 16. The Angel which redeemed me from all evil, bleſs the Lads, &c. in which paſparticular Angel; but to this may be replied what was before alledged of the Hoſt of God, going along with him, and by this Angel is meant the Lord Chriſt, who is alone the object of worſhip, and adoration; and who becauſe of the frequency of his perſonal appearance and mediation beRabbines expound it of the Angel of Gods preſence: Another place is, Mat. 18. 10. Their Angels ſee my Fathers face, not the Angels, but their Angels; but the word there may only imply their common intereſt in the whole Hoſt of God; Chriſt doth not ſay that every one of them hath an Angel: as for inſtance, it may be ſaid, theſe Priſoners have their Keepers, theſe Scholars have their Maſters, theſe Souldiers have their Captains, it doth not follow that every one hath a particular Keeper, Maſter, Captain, &c. Another place is Acts 12. 15. When the Maid ſaid Peter was at the door, they diſtruſting her report, ſaid, 'tis his Angel; This place may be anſwered thus, That ſayings of men in Scripture are not all Scripture, or a part of our rule; and that many things were ſpoken by the Diſciples in their rudeneſs, which are not altogether juſtifiable; but becauſe this place is the mainDiſciples are called
or Meſſengers of John Luke 7. 24.
Appellativ
or Meſſenger, ſent by him out of Priſon. But R
heard Peters voice, and that was the ground of the ſayings: Others underſtand it of ſome Angel come to give notice of his death, but that is groundleſs: Laſtly, ſome as Chryſoſtom, of a particular tutelar Angel; but whence doth it appear that theſe Angels had the ſhape and habit of thoſe they kept, and Angels do not uſe to knock at doors,
Peter had a ſpecial Angel, it followeth not that all have; the meaning probably is, 'Tis a ſpirit that hath aſſumed his ſhape.
7. Though it be not certain that every particular believer hath an Angel deputed to his attendance, yet in the general, there is an aſſurance of a Guardianſhip, and Tutelage from the Angels; the Heirs of ſalvation have them among them; if the whole City hath a ſufficient Guard, 'tis as good as if eveenemies, and therefore we need much aſſiſtance, Pſal 91. 12. He ſhall give his Angels charge over thee: Many Angels are charged with our ſafety, and though they be not ſo particularly converſant about us (as the other opinion conceiveth) yet they behold the face of God, and are always in his preſence, and wait for his command, Pſal. 103. 20. who ſo careth for every one as if he had none to care for beſides him.
8. This Tutelage is from their firſt conception in the womb, till the tranſlation of body and ſoul into glory; ſurvey all the paſſages of life from the Womb to the Grave, nay, after death, till the Reſurrection, the Miniſtry of Angels doth not wholly ceaſe: their care beginneth as ſoon as the child is quickened in the womb, for then they have another diſtinct charge to look after; and as they are ſervants of providence by their help they are born and brought into the world, Gods proGal. 1. 15. and they, I ſay, are inſtruments of providence, they watch over us in infancy and childhood; little ones are committed to their cuſtody, and Babes and Sucklings have their Angels, Mat 18. Jeſus Chriſt was provided for in his Cradle by an Angel, Mat. 2. 13. The Devil rampeth about the Elect whilſt they are yet in their ſwadling cloaths; That expreſſion, Rev. 12. of the Dragons ſeeking to devour the man ▪child, as ſoon as he was born, is figurative, but it alludeth to what is true: Again, as we grow up they rejoice at our converſion Luke 15joy in Heaven over a ▪ ſinner that repente
you canwhen a brand is pluckt out of the burning Zechduty and danger, and temptations, in duties where Satan is moſt buſie to hinder, Zech. 3. 1. they are moſt helpful; the Angels are in the Aſſemblies of the faithful, 1 Cor. 11. 10. So in dangers, when Peter was in priſon, God ſendeth him an AnActs 12. Ruffinus ſpeaketh of a young man, a Martyr on the Rack, that had his face wiped by an Angel, and refreſhed by him in the midſt of his pains: nay, in caſual dangers, which we cannot foreſee and prevent, Pſal. 91. 12. He ſhall give his Angels charge over thee, that thou daſh not thy foot againſt a ſtone; ſo in Temptations, Mat. 4. 11. they miniſtred to Chriſt, when he was tempted by the Devil; they came to ſhew how God will deal with his people in like caſes: Once more, they are with us to comLuke 22. 43. ſo they are with the faithful, helping and eaſing them in their ſickneſſes: After death they carry our ſouls to Heaven, as Lazarus was carryed into Abrahams boſome, Luke 16. 22. Though the body had not the honour of a pompous burial, yet the ſoul is ſolemnly conveyed by Angels, and gathered up into the communion of the ſouls of juſt men made perfect; as Chriſt himſelf alſo aſcended into Heaven in the company of Angels, Acts 1. Once more, after death they guard our bodies in the Grave, as the Angels guarded Chriſts SepulMat. 28. 2, 3, 4. God did ſet his Guards, as well as well as the High-Prieſts: Their laſt Miniſtry and ſervice about the faithful, is to gather up their bodies at the laſt day They ſhall gather up the Elect from the four winds, Mat. 24. 31 and then their Office and charge ceaſeth.
9. This Tutelage is ever adminiſtred according to Gods pleaſure, Pſal. 103. 21. Ye Miniſters of his that do his pleaſure, not their own, not ours, but his pleaſure; the help of Angels is more powerful, but no more abſolute then the help of other means, for it dependeth ſtill on the will of God, as all other means of defence and outward ſupport do; their
Let us now apply what hath been ſpoken. Firſt, It ſerveth for Information, to ſhew us,
1. The care of God for the Elect; He ingageth his own
power for our preſervation, as alſo the Mediation of Chriſt, the conduct of the Spirit, and the Miniſtry of Angels: In Zech. 1. you have a Schem of providence, the man that ſtood among the Mirtle Trees, ſent the Angels too and fro, throughout the earth, and then they come and give him an account of what paſſeth in the world; The Man is Jeſus Chriſt, who to pre-figure his Incarnation, is thus repreſenthim.
2. The Condiſcention, and humility of the Angels, they rejoice in names of ſervice ▪
more then in names of honour, and will perform Offices of reſpect to the meaneſt Creatures an Angel cloathed with light and glory, would come to the Shepherds, and do not refuſe at Chriſts direction to wait upon thoſe who are deſpiſed and rejected of men.
3. It informeth us of their mankindneſs, which ſhameth our envy, their love is great to mankind, and are affectioJob. 38. 7. And again at the comming of Chriſt, which was mans reſtoring, Luke 2. 13. And ſo at the calling and converſion of a ſinner, Luke 15. 7. when we come to be poſſeſſed of our priviledges in Chriſt.
4. It informeth us of the dignity of the Saints, what a price doth the Lord, and the holy Angels ſet upon the meanown Court is their Guard: certainly a godly man though of the meaneſt calling, ſhould not be contemptible; there is ſomewhat in holineſs more then the
ſtate and ſtrength; 'twas a mighty favour for Mordicai to have a Courtier of a great King to wait upon him for one hour: We have Angels that ſtill attend and wait for our good.
5. It informeth us of the obedience of the Angels in the loweſt ſervices; God ſaith, go, and they go, though it be to wait upon poor and mean Creatures; we uſually diſpute commands when we ſhould practice them, and ſtick at duabaſement, and ſelf-denyal in them, in the Lords Prayer we are brought to this pattern, Mat. 6. Thy will be done in earth as it is in Heaven, that is, by the holy Angels; it ſhould be done by us with like readineſs and ſubmiſſion: No Office or employment that God calleth us to, ſhould be looked upon as too mean and baſe for us, the Angels that excell in ſtrength, when God commandeth, being willing to condiſcend to the Guardianſhip of men.
Secondly, It ſerveth for Exhortation to the children of
1. To wait for the Angels help, Do you keep in Gods ways and in your Callings, and you ſhall have ſafety and defence, when the Lord ſees it fit for you; remember you are a ſpectacle to God, Men and Angels, in all your actions, try
2. To behave our ſelves as thoſe that do expect this help, not tempting God, not grieving the Angels; We ſhould take heed how we carry our ſelves in regard of this honouLet was a man of a mixt nature, yet vexed with the impure converſation of the Sodomites, 2 Pet. 2. 8. Angels are pure and holy Creatures, that ſtill abode in the truth; pride, luſt, and vanity, is very offenſive to them, eſpecially impurities and undecencies in Gods worſhip, about which they have a ſpecial attendance; therefore the Apoſtle bidto cover their heads becauſe of the Angels,
Cor. 11. 10. their faſhion being to come into the Conof the Angels: We may uſe a like Argument to women to cover their naked Breaſts, now their immodeſty is grown ſo impudent as to out-face the Ordinances of God.
3. To obſerve this when 'tis beſtowed upon us; The Angel of the Lord encampeth round about them that fear him; and then, Oh come taſt and ſee, Pſal. 34. 7, 8. When deliverances are ſtrange and wonderful, and there is the leaſt concurrence of viſible cauſes to defend Chriſts intereſt, remember that all things viſible and inviſible, were created by Chriſt, and for Chriſt, even Thrones, Principalities and Powers, Col. 1. 16.
Thirdly, Here is Reproof to wicked men that perform theDivels Miniſtry act the part of the bad Angels rather then the good; deſpiſe, ſlaunder, oppoſe, ſeduce, and tempt the children of God: how dareſt thou deſpiſe thoſe whom the Angels honour? you think them unworthy of your countenance and company ▪
when Angels diſdain not to vouchſafe them their ſervice and attendance; you ſlaunder thoſe whom they defend, and oppoſe and perſecute them whom they are engaged to protect; and wrong them whoſe Angels betempt and ſeduce them, whom they rejoyce to ſee brought home to God.
I have but one word more, and I have done with thisthis intereſt if you would be under this Tutelage; get an intereſt in Chriſt, and then you get an intheir Angels, &c. Mat. 18. 10. they are not called Gods, but theirs, hereafter the Saints ſhall be like the Angels in Heaven, Luke 20. 30. and here, till we have this glory, we ſhall have their defence.
In the next place, ſomewhat may be obſerved from the ſtile and Character of this Angel, Michael the Arch-Angel▪ That there is an order among the Angels, both good and bad; they have their diſtinct heads, we read of Michael, and we read of Beelzebub; there is an order in Hell, thence that expreſſion, Mat. 25. 41. The Divel and his Angels, which ſeemeth to intimate a Prince among the unclean ſpirits;
define this Order, and the ſeveral degrees of it, were but to intrude our ſelves into things we have not ſeen, Col. 2. 19. Cyril calleth it their government and diſtinction; but in things not revealed there can be no certainty; the Apoſtle indeed ſpeaketh of ſeveral ranks of inviſible Creatures, Col. 1. 16. Thrones, Dominions, Principalities, and Powers; but who can particularly define their Office and Order? a diſtinction there is, but what it is we know not: however, the general conſideration is uſeful. Partly to ſhew us the neceſſity of order and ſubordination, no Creatures can ſubſiſt without it; they that are againſt Magiſtracy, are againſt peace and happineſs; the Angels and Devils are not withPrinces. Partly to repreſent to us the Majeſty of God; He hath Angels, and Arch-Angels, Thrones' Dominions, Principalities and Powers; our eyes are dazled at the magnificence and luſtre of earthly Kings, when we ſee them ſurrounded with Dukes, Marqueſſes, and Earls, and Barons: Oh what poor things are theſe to thoſe Orders and degrees of Angels, with which God is invironed? Partly to acquaint us with the happineſs of the everlaſting eſtate: 'Tis the miſery of the wicked, that they ſhall be caſt out with the Devil and his Angels, and our happineſs that we ſhall make up one Church and Aſſembly, with Angels, and Arch-Angels, Heb. 12,
Somewhat may be obſerved from the matter of the conthe body of Moſes, which the Devil would abuſe to Idolatry, that is the reaſon why he was ſo earneſt in the conteſt: Note, That the Devil loveth Idolatry; all falſe worſhips either directly, or by conſequence, tend to the hoTable of Devils, 1 Cor. 10. 31. Now 'tis obſervable that thoſe Sacrifices which were offered to the true God, but in
Sacrifices of Devil, Levit. 17. 7. compare it with verſ. 3. 4. Though they killed a Goat, or an Ox, or a Lamb, to the Lord for a Sacrifice, bein the Camp, and not before the Tabernacle; God ſaiththey ſhall no more offer Sacrifice to Devils: ſo 'tis ſaid of Gods own peopleDeut. 32. 17. They ſacrifice to Devils, and not unto God; in their intention it was unto God, but in the iſſue, and neceſſary interpretation of it, 'twas to the DeTruth, and his Worſhip; now Satan bendeth his ſtrength and ſpight, to corrupt this Truth with errour, and his Worſhip with ſuperſtition. Partly in malice and ſpight to men, God is a jealous God; Satan knoweth that corruptions of worPſal. 16. 4. Sorrows ſhall be multiplyed on them that haſten after another God, of all ſinLev. 10. 3. on Aarons ſons, ſtrange fire in the Sam. 6. 20. There were 50000 Bethſhemites ſlain for an undue Circumſtance: ſo the breach made upon Ʋzzah, 2 Sam. 6. 6, 7. the Devil is not ignorant of this, and therefore longing for mans deconſtant in evil, and abode in pride, though he abode not in the truth, he would fain be worſhiped, and aſſumed into a fellowſhip of the Divine Honour and glory; he Mat 4. 9. Fall down and worſhip me, and I will give thee all theſe things, the Devil is not Changling though he doth not retain his place, he retaineth his pride; nothing ſo pleaſing to him as Worſhip and Adoration, and ſo he can get it any way from the creatures, be is contented.
Well then, it ſheweth us.
1. What care we ſhould take to be right in worſhip ▪
bothobject and manner: 'tis Idolatry not only to worſhip
falſe Gods in the place of the true God, but to worſhip the true God in a falſe manner, and both ſorts do gratifie the Devil; when he cannot hold the people under utter blindundue Rites and Ceremonies in worſhip; therefore let us hate the leaſt kind of Idolatry, if we would not prog for the Devils Kingdom: David ſaith, Pſal. 16. 4. I will not take their name into my lips, that he would abhor the very mention of Idols: ſo Hoſea 2. 16. God would no more be called Baal, though it ſignified Lord and Husband, becauſe the Title had been applyed to Idols; The Iſraelites when they took CiNumb. 32. 38. Nebo and Baalmeon, their names being changed; ſo exact ſhould we be in keeping from Idols.
2. Let us beware of Idolatry, Satan loveth it, and that is motive enough; we ſhould hate as Chriſt hateth, and love as he loveth, Rev. 2love what Satan hateth, and hate what he loveth, naturally we are wondrous prone to this ſin, and therefore Idolatry is reckoned as a work of the fleſh, Gal. 5. 20. man naturally hath a corrupt, and working fancy and imagination, which depending upon ſenſe, formeth fleſhly conceptions, and notions of God; and therefore are we ſo prone to erre in this worſhip: 'tis not needful, (I hope) to ſpeak to you of Paganiſh, and Popeiſh Idolatry: Let me only now diſſwade you,
Firſt from making the true God an Idol in your thoughts, by forming apprehenſions unworthy of the glory of his EſPſalm. 50. 21. Thou thoughteſt that I was altogether like thy ſelf; Now thus we do when we conceive him of ſuch a mercy as to hold fellowſhip with one that continueth under the full power of his ſins, ſo weak as not to be able to help in deep extremities, Zech. 8. 6. Of a rigorous and revengeful diſpoſition, as not to pardon injuries and offences, upon ſubmiſſion and repentance, Hoſ. 11. 8. of a fickle nature, ſo as to fail in his promiſes, Numb. 23. 19. Thus 'tis eaſie to turn the true God into an Idol of our own brains. To remedy this, conſider God in his works, and in Chriſt. In his works,
Cyril I remember obſerveth that before the flood, we read of no Idolatry. Aquinas addeth a reaſon to the obſervation, becauſe the memory of the Creation was then freſh in their thoughts: Again, look upon God in Chriſt, you heard beLevit. 17. if they did not bring their Sacrifice to the Tabernacle, it was called a Sacrifice of Devils; The TaberFor the Father will be honored in the Son▪
John 5. Therefore when ever you go to God, take Chriſt along with you.
Secondly, From ſetting up any Idol againſt God in your affections, when you ſet up any thing above God in your eſteem, eſpecially in your truſt; that's an Idol, covetouſneſs is twice called Idolatry, Col. 3. 5. Eph. 5care, our eſteem, our truſt, which is the chiefeſt homage and reſpect which God expecteth from the Creature: I mention theſe things becauſe I would ſpeak ſomewhat to practice, and becauſe Satan is gratified with ſpiritual Idolatry, as well as with that which is groſs and bodily.
From that Clauſe [about the body of Moſes] once moreThat of all kind of Idolatry, the Devil abuſeth the world moſt with Idolatrous reſpects to the bodies and Relicks of dead Saints. If you ask why, I anſwer. Partly becauſe this kind of Idolatry is moſt likely to take, as being moſt plauſiſuperſtition doth as much hurt, as their example did good. Partly becauſe the Devil by long experience hath found this to be a ſucceſsful way in the world, Lactantius
Tertullian in the end of his Apoloſub nominibus & imaginibus mortuorum, by a reveNin
or Nimrod, the firſt Idolater, ſet up his own dead Father B
whence came the names of Baal and Bel, for an Idol: The Teraphim ▪
ſtolen by Rachel ▪
GenLaban worſhipped; ſo in the primitive times, before any other Idolatry was brought into the Church, they bethe Tombs and Shrines of the Martyrs.
Firſt, It ſheweth us the firſt riſe of Idolatry; reſpect tobody of Moſes, that he might ſet it up for this uſe; but that which he could not obtain then, he hath effected now in the Roman Synagogue, by the Arms, the Legs, the Hands, the Feet, the Pictures of the Martyrs: ſurely ſuch a known Artifice, and ancient method of deceit, (a man would think) ſhould long ere this have been diſcerned, but that God hath given them up to beleeve a lye: Well might the Anti-Chriſtian ſtate be called, Rev. 11. 8. Babylon, Sodom, and Aegypt; that is, Babylon for Idolatry ▪ S
for filthyneſs, and Aegypt for Ignorance and darkneſs; the ſame Idolatry being practiſed, which was in uſe in the darkeſt times of Paganiſm: Heatheniſm and Popery differ but little, only the names are changed, a new Saint for an old Heathen Idol; their canonizing, and the Heathens Heathens and Heroes and middle poners: only that the Papiſts have put many in the Calender, which either never were in the world or elſe were wicked and traiterous; as our B
and St. George, an Arrian Biſhop, that ſo the Devil might be doubly gratified, by the Shrine it ſelf, and that by the canonization of the in
Secondly, It ſheweth the perverſeneſs of men, who
Moſes was often oppoſed living, and after death likely to be adored; as 'tis often the condition of Gods people, to live hated, and dye Sainted. Vetus morbus eſt (ſaith Salvian) quo mortui ſancti coluntur, vivi contemnuntur: The Scribes and Phariſees garniſhed the Tombs of the dead Prephets, and killed the living, Mat 23. 29, 30. And the Jews in the fifth of John, pretended love to Moſes, and ſhewhatred to Chriſt; poſterity honoureth them whom forliving Saints are an eye-ſore, they torment the world, either by their example, or their reproofs, Rev. 11. 10. Heb. 11. 7. but objects out of ſight, do not exaſperate, and ſtand in the way of our luſts; this fond afadore Moſes would not imitate him.
Again from that [He durſt not] That ſin is a bold conteſt, or a daring of God: Every ſin is an affront to the Law that forbiddeth it, 2 Sam. 12. 9. Wherefore haſt thou ſinned in
a ſinner doth in effect ſay, What care I for the Commandment? I will go on for all that; but a godly man feareth the Commandment, Prov. 13. 13. If a Law of God ſtandeth in his way, he durſt not go forward; he feareth more to break a Law, then to meet with the Devil in all his ruff, or any oppoſition from the world; this is a holy timerouſneſs: whereas on the contrary, no ſuch boldneſs as in ſinning: 'tis not onely a deſpiſing of the Law, but a conteſt with God himſelf, 1 Cor. 10. 22. Do we provoke the Lord to jealouſie, are we ſtronger than he? will you enter into the liſts with God? as if you could make your part good againſt him? Ezekiel 22. 14. He that ſins againſt light and conſcience, he biddeth open defyance to the Majeſty of God; and his luſt and Gods will do condaring attempt of the Creature againſt his Maker; a chalenmity againſt God, Rom. 8.
How can I do this wickedneſs, and ſin againſt God? Gen. 39 9. Again, It informeth us what is the proper remedy againſt ſin; an holy awe and fear; therefore the firſt and chiefeſt point of true wiſedom, is made to be the fear of God, Prov. 9. 10 ſo Prov 14. 21. this keepeth the ſoul from daring. Jobs eſ
is aſcribed to his fearing God, Job 1. 1. There are two Grounds of this fear, Gods Power, and Goodneſs.
1. Gods Power, Shall we contend with Him who can command Legions? ſurely he will always overcome
Rom. 3. 4. and have the beſt of it at laſt, and ſo this ſin will be my ruin: there is a difference between ſtriving with him in a ſinfull, and wreſtling with him in a gracious way, there God will be overcome by his own ſtrength, Command ye me, &c. Iſaiah 45. 11. but when you have the confidence to conteſt with him in a ſinfull way, what will become of you? Pſalm 76. 7. Thou, even thou art to be feared, and who can ſtand in thy wrath when thou art angry? Man may make his part good againſt man, but who can cope with the Lord himſelf?
2. Gods Love and Mercy. That ſhould beget a fear, or an unwillingneſs to diſpleaſe God, Hoſea 3. 5. They ſhall fear the Lord and his goodneſs; not only abſtain from ſin (as a Dogg from the bait, for fear of a Cudgel) out of bondage, or ſervile fear, but out of an holy childlike affection to God, and ſo do not only forbear ſin, but abhor it; 'tis baſe and ſervile, when we are moved with no other reſpects but our own danger; there is an holy fear, which ariſeth from grace, and partly of nature: an Arch-Angel durſt not, that is, the holineſs of his Nature would not permit him; there is an holy reverend fear, by which we fear to offend our good God, as the greateſt evil in the world; and it ariſeth partly from the new Nature; and partly from thankfulneſs to God, becauſe of his Mercy in Jeſus Chriſt.
I have done with this Note when I have told you, That boldneſs in ſinning, reſembleth the Devil; but an holy fear
Michael; 'tis Devil like to adventure upon ſin, without fear and ſhame: Satan had the impudency to ſeek to defeat the Lords purpoſe of burying the body of Moſes, but the good Angel in oppoſing him, durſt not bring a railing accuſation. Certainly, They that fear neither God nor man, Luke 18. 7. have out-grown the heart of a man, and are next to the Devils; many account it a praiſe to themſelves when they are bold to ingage in vilanous actions and atpreſumptious and ſelf-willed, is the worſtſtubborn boldneſs argueth a ſeared conſcience.
Once more from that [He durſt not] That
the Angels are of a moſt holy Nature, which will not permit them to ſin: Therefore they are called holy Angels. Mat. 25. 31. and the Devils unclean ſpirits: In their Apparitions they uſually came in a Garb that repreſented their innocentwo Angels in white, the one at head, the oth
28. 4. ſo to Daniel, Dan 10. 5. one appeared having his loins girt with fine Gold of Ʋphaz, with long white Robes; Gold, to ſhew his Majeſty; in white Robes, as an Emblem of purity and holineſs: ſee Acts 10. 2. Now this holineſs they have partly by the gift of God in their Creation, God made them ſo at the firſt, which may beget an hope in us men; the ſame God muſt ſanctifie us, that made the holy Angels: ſurely he can waſh us, though never ſo filthy and make us whiter then ſnow, Pſalm 51. 7. Partly by the merit of Chriſt, which reached to things in Heaven as well as in earth Col. 1. 20 ▪ Eph. 1. 10. if thoſe places be not cogent, but be thought to intend the glorified Saints; yet becauſe they are called Elect Angels, 1 Tim. 5. 21. And all election is carryed on, in and by Chriſt, Eph. 1. 4. It ſeemeth proHeb: 12that general Aſſembly, of which Chriſt is the Head, and ſo by conſequence, they are members of the redeemed ſociety, which ſhould incourage us the more to come to Chriſt: Angels have much of their whiteneſs from being waſhed in Chriſts blood; they are preſerved
in Jeſus Chriſt as well as we, and have their confirmation from him, or elſe they had faln with the other Apoſtate Spirits.
Again, This Holineſs is the more increaſed and augmented,
1. By their conſtant Communion with God, for their alMichael durſt not, &c. 'Tis a great adPſalm 18. 23. I was upright before thee; that is, the thought of his being before God made him more ſincere; He that doth evil hath not ſeen God, in the third Epiſtle of John, verſ. 11. that is, hath no acquaintance with him, the good Angels being ſo neer the chiefeſt good, are at the greater diſtance from evil.
2. By their continual obedience; They do his Commandments, hearkening to the voice of his word, Pſalm 103. 20. exerciſe perfecteth and ſtrengthneth every habit; the AnIohn 3. 8. The Devil ſinneth from the beginning, Satan is ſtill a ſinning, and his whole life a continued act of Apoſtacy: ſo the good Angels, are always doing, they reſt not day and night, Rev. 4. 8. Surely 'twill be a matter of great advanexerciſe our ſelves unto godlineſs, the greater will be our hatred of ſin, and delight in obedience: as on the other ſide, the exerciſing of the heart unto ſin, doth much ſtrengthen and increaſe it, 2 Pet. 2. 14. In Heaven, wherecontinual duty, there is no ſin.
Let us apply it now.
Firſt, It ſerveth to humble us, we are the next rank of reaſonable Creatures, but how do we differ from them? their natures ingage them to holineſs, and ours being corRom. 7. 21. and yet the Angels are aſhamed of this
cover their faces, when they behold Gods ▪
Job. 15. 14, 15. What is man that he ſhould be clean? and he that is born of a woman that he ſhould be righteous? Behold he putteth no truſt in his Saints; yea the Heavens are not clean in his ſight. Theſe holy Angels, when they compare themJob 4. 19.
Secondly, It ſerveth to stir us up to holineſs: you will ſay, where lyeth the Motive? I Anſwer,
1. We are bound as well as they; they behold his face, and we behold his face in a glaſs; we are under a Law as well as they, yea commanded to obſerve their pattern, Mat. 6. 10. Thy will be done on earth as it is in Heaven. The examples of the Saints on earth, are no fit Copy for us to write after, for there we ſhall find many of the Letters ſet awry; in their lives, corruption is more viſible then grace; therefore Chriſt giveth us a Copy from Heaven that we might aim at the holineſs and perfection of the Angels: 'tis but equal that we who expect to be like the Angels in glory, Luke 20. 36. like them in grace now: many would ſtrive to be as Angels for gifts and par
but not for holineſs; for exact purity, and chearfulneſs. and readineſs in ſervice, which yet are the things propounded to our imitaretaineth cunning ſince his Apoſtacy; to be wiſe to do evil, is to be like the bad Angels, not the good; if you would not be caſt out with them hereafter, you ſhould not take their Copy and example for imitation, but that of the holy Angels.
2. We are bound more then they, as being of an inferior rank: and acts of ſubmiſſion and obedience, do chiefly oblige inferiours, the Angels themſelves are inferiour to God; but dwellers in Houſes of clay, much more; that paſſage of the Pſalmiſt is emphatical, Pſal. 103. 20. The Angels that excel in ſtrength do his Commandments: ſhall the Peaſant ſcorn that work in which the Prince himſelf is engaged? if the glorious mighty Angels durſt not ſin againſt God, we ſhould not much more: When John would have worſhipped the Angel, he ſaith, Rev. 22. 9. See thou do it not, for I am thy
fellow ſervant: Ah who would decline the work, when an Angel is our fellow ſervant? when theſe mighty ſpirits put their necks to the work of the Lord, ſhall ſorry man be ex
3. We are the more bound for their ſakes, becauſe of their Tutelage, they are preſent with us: we are awed by a man of gravity, much more ſhould we be by the preſence of an Angel: When Cato was upon the Stage, they durſt not call for their obſcene Sports; there is an Angel always by you; What reports (think you) will they carry to Chriſt, if they ſhould ſee any thing that is unſeemly? 1 Tim. 5. 21. I charge you before God, and our Lord Jeſus Chriſt, and the Elect Angels, &c. The holy Angels are as it were, the Spies, and Intelligencers of Heaven, and do acquaint Chriſt not only with our miſeries, but our ſins: Gods omni-preſency is a great depth, we cannot fathom it with our thoughts, and therefore it worketh but little with us; the nearer things come to the manner of our preſence, the more do they affect us: conſider the Angels are preſent with you in the Room where (it may be) you are acting your privy wickedneſs.
Again we had need be holy, the rather for the Angels ſake, becauſe elſe we ſhall loſe their Tutelage; they care not to take notice of an impure, obſtinate ſinner, Pſalm 34.
they that fear God themſelves, delight moſt in them that do likewiſe: ſutableneſs of Spirit and life, breedeth an holy and ſweet familiarity between us; they delight to keep us, and go with us here, that they may lay a Foundation for a more familiar acquaintance in Heaven: Now ſhall we grieve ſuch bleſſed companions! When Balaam went to curſe the people of God, a good Angel reſiſteth him, Num. 22. 22. If an Angel ſtood in the way of a Sorcerer, much more do they ſeek to ſtop and prevent the miſcarriages and offences of Gods children; will you break forth or go on violently, when an Angel ſtandeth in the way? and leave their Tutelage for a luſt? they are holy, and diſallow all carnal enterpriſes, and would withſtand the execution of them: will you conſtrain them to forſake you? You know
Joſiah, when he would not turn his face, but go out without the defence of God and his Angels, ſee 2 Chron. 35. 22. He was wounded in the battel, and goeth home and dyeth,
Thirdly, It teacheth us to be more awful, all fear is not ſlaviſh; the Angels that have a pure nature, are afraid to ſin, we have a mixed nature: corruption is already gotten into our ſouls, and therefore have more need of caution; as they that have an enemy without, and a treacherous parflux of natural corruption, but we may withſtand an actual temptation; as the Angels reſiſt the admiſſion of ſin: ſo let us withſtand the increaſe and propagation of it; we are always in the preſence of God, and ſhall we affront him to his face? fear keepeth the Anpure, and us holy, them from the admiſſion of ſin, and us from the commiſſion of it: ſo Solomon ſaith, Bleſſed is he that feareth always, Prov. 28. 14. that is, not that perplexneedleſs terrors and ſcruples, that were a torture, not a bleſſedneſs; that's the Devils fear, who believe and tremble: But when we are always cautious, out of a deep reſpect to God, that we dare not offend him at any time, this is a bleſſed fear, like the good Angels fear; as Michael here durſt not bring a rayling accuſation.
The next Point is from that [a railing Accuſatiothe judgment, or ſentence of
Blaſphemy, or evil ſpeaking: The meaning is, ſuch unworſerious judgment or proceſs; and becauſe the Angelrailing Judgment, but a railing Accuſation. Thence obſerveThat to the worſt ▪ Adverſary, in the b
&c. The Reaſons are,
1. Becauſe ſuch Reproches come from an evil principle, contempt or paſſion; both of which argue pride; one that over-valueth himſelf, diſdaineth others, and ſtormeth when he is croſſed, as a full ſtream roareth and ſwelleth, when it meeteth with a dam and obſtruction.
God of peace will not be ſerved with a wrathful ſpirit, and Chriſts warfare needeth no carnal weapons. ChriLamb ſlain; and the conſignation, and ſealing of it, is by the Spirit, who deſcended in the form of a Dove, both emblems of a modeſt humility; and ſhould a meek Religion be defended by the violence and fuCurſing doth ill become them that are called to inherit a bleſſing, 1 Pet. 3. 9.
3. They are flatly againſt the word; the Scripture is a great friend to the peace of humane ſocieties, for it conthe leaſt offenſive word and geſture, Iſa. 58. 9. Thou ſhalt put away from thee the yoke, and the putting forth of the finger; a geſture of indignation, and therefore God would have it layd aſide, even the putting forth of the finger, as well as the yoke broken: So ſee Mat. 5. 22. But I ſay unto you, whoſoever is angry with his brother without a cauſe, is in danger of the judgment: and whoſoever ſhall ſay unto his brother Racha, is in danger of the Council: and whoſoever ſhall ſay thou fool, ſhall be in danger of Hell fire. The Scribes and Phariſees had reſtrained the fifth Commandment, to the groſs act of murder; Chriſt telleth them, that raſh anger, with all the expreſſions of it, is murther: His expreſſions allude to the Courts of the Jews, three there were eſpecially among them; the loweſt, the middle, and the higheſt: There loweſt Judicatory was of three men, who took cognizance of lightleſſer Towns, that had few inhabitants: The ſecond Court was of three and twenty men, before whom the weightieſt cauſes were brought; concerning the life of a man, all Capital crimes, or if an Ox had goared a man or woman; or in caſe of any abominable commixtion with a Beaſt, if a woman approched to a Beaſt, &c. Levit. 20. 16. This Court was ſet up in all the Cities of P
and was called the leſſer Sanhedrim; and becauſe Jeruſalem was the head City, the Seat of the Prince, and Temple was there; therefore in that City
leſſer Sanhedrim, the lower Sate in the Gate of the Mountain; that is, that Gate which gave enGate of Efra, neer the Porch of the Temple. The third Judicatory was the greater Sanhedrim, which conſiſted of ſeventy men, in imitation of the Council of God to Moſes, Numb. 11. 16. This was the higheſt JuDeut. 8. 8. 9. as alſo all things that did belong to the twelve Tribes, or to the whole Nation; all things that concerning the High Prieſt, matters of war, and peace, the falſe Prophet, &c. therefore Chriſt ſaith, Luke 13. 33. It cannot be that a Prophet ſhould periſh out of Jeruſalem, that beSanhedrim ſate, by this Court was Chriſt condemned, and the Apoſtles, Acts, Chap. 4. 5. and Steven, Chap. 6, 7. and Paul, Acts 23. 1. They ſate in a part of the Temple, called Gaſith; their puniſhments were ſtrangling, beheading, ſtoring, burning; thoſe that were condemned to be burned, were burnt in the Valley of Hinnon, and in great caſes beſides his co
the Malefactor was appointed and accurſed to the judgment of Hell: Let me apply all to the preſent caſe: Chriſt doth not meddle with the loweſt Courtthe judgment of three men, beWhoſoever is angry ▪ with his Brother without a cauſe (ſaith he) is in danger of judgment; that is, of the judgment of twenty three men, to ſhew that raſh anger is before God a Capital matter. And whoſoever ſhall ſay to his brother Racha ▪
thou vain and wis in da
Council] that is, of the Sanhedrim, which noteth, that Anger expreſſed, though in the loweſt way, is an higher fault then ſingle and b
as the fault was greater for which they appeared before the higher Sanhedrim, then that for which they appeared before the twenty three Judges: [But whoſoever ſhall ſay thou fool] This noteth a higher contempt, as implying a charge, not only of weakneſs of nature, but of ſin and wickedn
] which was the higheſt judgment of the Sanhedrim, to burn them in the Valley of Hinnom, and to leave them accurſed till the Lord come; and ſo proportionably it noteth the greatneſs of the crime, which is committed in ſlandering and reproching our brethren; 'tis a moſt odious ſin before God: for in alluſion to mans judgment, he ſheweth, that though there be degrees in the ſin, and will be in the puniſhment, yet the whole kind is very diſpleaſing to the Lord.
4. Becauſe Reproches have an influence, and do exaſperate rather then convince: The Dog that followeth the game with barking and bawling, loſeth the prey; and there is not a more likely way to undermine the truth, then an un
Firſt it ſerveth for Information, to ſhew us the vanity of
thoſe excuſes by which men would diſguiſe their wrath and paſsion; What will you plead, I am in the right way, 'tis Gods cauſe. Anſw. Paſſion is blind, and cannot judge, James 1. 20. The wrath of man worketh not the righteouſneſs of God; the wrong way may be uſually deſcryed by the exour Anger falleth with the more violence, and is the more unmorpretence of zeal: if the erring parties offend through ignorance, remember a bone out of joint muſt
Gal. 6. 1. Are they opin meekneſs instruct thoſe that oppoſe themſelves, 2 Tim. 2. 25. when their abſurd oppoſing is apt to tempt us to rage, paſſion and reproch, we muſt contain our ſelves; the haſty Diſciples knew not what ſpirit they were of.
Do they provoke, revile, wrong us firſt? Anſw. The railbond of our duty to God; to return injury for injury, is but to act over their ſin; 'twas bad in them, and tis worſe in us; for he that ſinneth by example, ſinneth doubly, as having had experience of the odiouſneſs of it in another: Qui malum imitatur, bonus eſſe non poteſt: revenge and injury differ only in order of time, the one is firſt, the other ſecond in the fault, and 'twas no excuſe to Adam that he was not firſt in the tranſgreſſion: Chriſtianity teacheth us a rare way of overby patience, but doing good to thoſe that wrong us, Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling, but contrarywiſe bleſſing; we have for our pattern Chriſt, who being reviled, reviled not again, 1 Pet. 2. 23. and herein he was imitated by his Diſciples, 1 Cor. 4. 13.
a Motto which I would have prefixed to all rejoynCalvins modeſty concerning Luther, is notable; Etiam
'Twas once an Argument for the truth of our Religion, that the Scriptures contained a Doforbidding revenge, which is ſo ſweet to nature, and commanding us to do good to them that hate us.
But ſhall I ſuffer my ſelf, and in me the cauſe of Chriſt, to be trampled upon?
Anſw. You are allowed a modeſt vindication of the truth, and your own innocency, Prov. 26. 4, 5. Anſwer not a fool according to his folly, leaſt thou be like him. Anſwer a fool according to his folly, leaſt he be wiſe in his own conceit. You will ſay here is hot and cold, in one breath: I anſwer, Solomon
a ſcoffing, railing fool; and the meaning is, do not imitate him in his fooliſh paſſion; this were to be evil, becauſe he is ſo; and 'tis againſt reaſon, that beAnſwer him that is to the purpoſe, and with ſolid reaſon beat down his preſumption and ignorance, with a meek, but a ſtrong reply; ſuch as may check his pride, but not imitate his folly: 'Tis obſervable, when 'twas ſaid to Chriſt, John 8. 48, 49. Thou art a Samaritan, and haſt a Devil; he anſwered not a word to the perſonal reproch, but where his Commiſſion was touched, to that he replyeth, ſaying, I have not a Devil, but I honour my Father: 'tis but weakneſs of mind, or ſtrength of paſſion, to regard perſonal invectives. In ſhort, we may anſwer, but not with harſh and contumelious language.
Secondly, Here is a Direction to publick perſons, and thoſe that can handle the Pen of the Writer; Paſſion is apt toMichael durſt not bring a railing accuſation, leave all unhandſomeneſs of proThe ſervant of God muſt be gentle and patient, 2 Tim. 2. 24. Opprobrious Language doth but darken a juſt quarrel and contention: But you will ſay, may we not reprove the ſins of men, and that ſomewhat ſharply? I Anſwer yea, 'tis lawful, as apProphets and Angels, yea of Christ himſelf, and alſo by the precepts of the word; Paul ſaith, Tit. 1. 7. That a Biſhop muſt not be ſelfwilled, and ſoon angry; and yet he biddeth him to rebuke ſome gainſayers ſharply; there is a great deal of difference between railing and a reproof: a Sermon without ſome warmth and keenneſs in it, is but like a Cold oration; men that ſpeak from their brain will ſpeak coldly, becauſe they only declaim aan affectionate pleading, for Chriſt, is like ſtrong-water; whereas a formal narration is but like River water, without any ſtrength and vigor: They that love Chriſt, will be zealous for his Truths and Ordinances, and zeal cannot delivercold indifferency, is more The Object, or Cauſe. 2. The Perſons. 3. Manner. 4. Principle. 5. End.
1. The Cauſe muſt be regarded, that it be real and weighty; weighty it muſt be, 'tis prepoſtreovs to be all of a fire, about queſtionable truths, and matters of a leſs regard: the flaming Sword was ſet about Paradice: And real it muſt be, the ſin we reproove muſt be manifeſt, and the faults we charge, apparent, Mat. 5. 22. If any be angry with his brother without a cauſe, &c. otherwiſe Chriſt and his Apoſtles calRacha, Mat. 23. 17. O fools and blind, and Luk. 24. 15. O fools and ſlow of heart to beleeve, &c. and Gal. 3. 3. Oh fooliſh Galatians, and James 2. 20. O vain man, &c. but in all theſe caſes, there was a cauſe; falſe and raſh imputatirailing, zeal being a fierce and ſtrong paſſion, you muſt not let it fly upon the throat of any thing, but what is certainly evil.
2. The Perſons muſt be conſidered, weak ſinners are to be diſtinguiſhed from the malicious, and the tractable from the obſtinate; Gods tender Lambs, though ſtraying, muſt be gently reduced; put a difference, ſaith our Apoſtle, verſ. 19. Ad evangelizandum non maledicendum miſſus
ſaid Oecolampadius to Farrell, who was a good man, but a little too violent, Thou wert not ſent to revile, but to preach the Goſpel; but on the other ſide, there is a difference to be uſed in the caſe of Hypocrites, that gain by that repute and eſteem which they have; Chriſt himſelf inveyed againſt the Phariſees, aſperrimis verbis, in the rougheſt ways, Mat, 23. Woe unto you Scribes and Phariſees, Hypocrites, &c. we may pluck off the diſguiſe from an Hypocrite, eſpecially when they ſeduce and deceive the miſerable multitude by an opiPhariſees and Sadduces to keep up their repute, ſubmitted to Johns Baptiſm, but doth he treat them gently? no, Mat. 3. 7. O generation of Vipers, &c. So Paul to Elymas the Sorcerer, Acts 13. O thou full of all ſubtilty and miſchief, thou child of the Devil, and enemy of allrighteouſneſs, wilt thou not ceaſe to pervert the holy ways of the Lord? in theſe cafes there is a regard had to others, that they may not periſh by too good an opinion of ſuch deceivers; and here that of Solomon is of regardProv. 28. 4. They that forſake the Law, praiſe the wicked, and they that keep the Law, ſet themſelves againſt them; a vigorous oppoſition doth better here then a cold diſlike.
3. For the manner, with our zeal we ſhould ſtill manilove and compaſſion; and our way of dealing muſt rather be rational then paſſionate; there is an holy contemperation of zeal and meekneſs it we could hit upon it; the ſame ſpirit that appeared in cloven tongues of fire, appeared alſo in the form of a Dove: the work of righteouſneſſe may be ſown in peace, Jam. 3. 18. The Churches Garden thriveth by the cool gales of the North wind, as well as the ſuliry heat of the South, Cant. 4. laſt, Gods cauſe ſhould neither be neglected nor a
by an indiſcreet carriage.
4. Concerning the principle, ſee that it be good, it muſt not be zeal for our private concernments, but for the glory of God not a ſtrange fire, but an holy: fire; Moſes was the meekeſt man upon earth in his own cauſe, Numb 12. 3. When Miriam and Aaron▪ ſpake against Moſes, the man Moſes was meek above all mon of the earth: when our zealous conteſts come from an heart bleeding for Gods diſhonour, from haLot was vexed not with Sodoms injuries, but Sodoms filthineſſe, 2 Pet. 2. 8. When love of our neighbor, deſire of his amendment, we are loth to ſuffer ſin upon himdiſgrace the men rather then to condemn the ſins, and we rage moſt upon the hazard of our own intereſt, and can be earneſt againſt ſome ſins and errors, and comply with worſe; 'tis not zeal for God, but for a purity.
the end; a Reproof aimconviction or converſion of a ſinner, but cenſure at his diſgrace and confuſion: our aim muſt be as right as our paſſion is ſtrong, what ever we do muſt not be done out of a ſpirit of oſtentation or popularity, or to keep up a devotion to our own intereſts: John Baptiſt ſharply reproved the Phariſees, not when contemuing his perſon, but when coming to his Baptiſm.
There remaineth nothing of the ninth Verſe to be diſcuſThe Lord rebuke thee] Though Michael doth not rail, yet he referreth the matter to God: Whence obſerve, That in Religio
doth not let Satan alone, ſo we muſt not let errors alone, and the Devil to carry it clearly without rub and oppoſition; many under a pretence of meekneſs, are ſtill and ſilent in the cauſe of Chriſt: curſed is this peace, and meekneſs when we let the envious man ſow his tares, & we never give warning. Gods Meſſengers are compared to watchful Dogs when the Wolf cometh we muſt bark, if the ſleepy world be troubled at it, we muſt bear their reproch.
Again, He referreth it to God, who is the fitteſt PatronIn our conteſts about Religion, God muſt eſpecially be ſought unto for a bleſſing. Michael contended but ſaid, the Lord rebuke thee; diſputing times ſhould alſo be praying times: prejudices will never vaniſh, till God ſend out his light and truth, Pſal. 43. 3. and if the Devil be not prayed down as well as diſputed down, little good cometh of our conteſts.
But theſe ſpeak evil of the things they know not, but what they know naturally, as bruit Beaſts; in thoſe things they corrupt themſelves.
IN this Verſe he ſheweth the diſproportion between them and the Arch-Angel; he was modeſt in a known good cauſe, but theſe are contemptuous, and given to railing in matters of which they are wholly ignorant: Two faults are charged upon them in this Verſe. 1. Pride, in condemnWickedneſs, in abuſing the knowledg they had.
[But theſe,
ſpeak evil,
of the things they know not] what are thoſe things? Some ſay, the Dignities before ſpoken of; others the Myſteries of the Chriſtian faith: For the former opinion, that clauſe may be alledged, verſ. 8. ſpeaking evil of dignities; and ſo it will imply that they were ignorant of the nature of Angels, with whom they preVide Iraeneum.
conjugations; or elſe of the nature of Church-Ordinances, they taking upon them to ſpeak ſo reprochfully of the Offices which God hath ſet in the Church: or of the nature of civil power and Magiſtracy, they allowing themWhatſoever things they know not; ſo Peters phraſe is general, 2 Pet. 2. 12. But theſe as natural bruit beaſts, made to be taken and deſtroyed, ſpeak evil of the things they underſtand not: The ſcope of both theſe Apoſtles being to ſet out theſe deignorant and bruitiſh ſenſualiſts; and yet under a pretence of great and more curious knowledge than others had (wherefore they were called Gnoſticks) for my part, I ſhall interpret the clauſe generally of their ignorance in all
But what they know naturally, as bruit Beaſts, in thoſe things they corrupt themſelves] before I come more particularly to open the words, let me tell you, that there is ſome difference about that clauſe [as bruit Beaſts] to what part of the ſentence it is to be referred; if to the former part, thus [What they know naturally, as bruit beaſts] then the ſence will be that knowledg which they have in common, with the beaſts: man is in part an Angel, in part a Beaſt; in his reaſon, and upper part of the ſoul, he reſembleth an Angel; and in his appetite and ſenſes, a Beaſt. What they know by their ſenſes and brutiſh deſires; that wil be the ſenſe, if you allow of this firſt reference: If to the latter part, thus, [in thoſe things as bruit beaſts they corrupt themſelves] then it will ſuit with the parallel place in Peter, 2 Pet. 2. 12. as natural bruit beaſts, made to be taken and deſtroyed; and it will imply that they degenerated into beaſts, notwithſtandWhat they naturally as bruit beaſts know, in thoſe things they are worſe then beaſts, corrupting and defiling themſelves, by the exin eating and drinking and the uſe of the woman in common copulation, as if there were no Law, nor limited uſe of thoſe things which yet they might diſcern in the beaſts themſelves, and the dictates of their own conſciences.
This being premiſed, I come to explain the words [what they know
naturally] There is a three fold light. 1. Senſe or Instinct. 2. Reaſon. 3. Grace, and accorſpiritual, or furniſhed with the light of grace, or natural, 1 Cor. 2. 14. it ſignifieth one that hath nothing but the light of a reaſonable ſoul. Laſtly, meerly natural, which ſignifieth one guided by the
blind motion, and inſtinct of nature, without reaſon, counſel and choice, as the beaſts are, ſo 'tis ſaid here, what they know naturally; that is, what they underſtand by natural incliin thoſe things they corrupt themſelves] are corrupted, ſo Eraſmus, but the word is not ſimply paſſive, but after the form of the Congregation, Hitkp
among the Hebrews which infert paſſionem in ſe, it implyeth ſuch a paſſion as we cauſe to our ſelves, But how do they corrupt themſelves, ſinfully or penally? I anſwer both ways, ſinfully they corrupt and defile themſelves, and ſo drive down puniſhments, both upon their ſouls and bodies, 2 Pet. 2. 12. They ſhall periſh in their corruption.
Having made this way, I come to the Obſervations: AndThat truth is uſually ſlandered out of ignorance, becauſe men do not underſtand the ways and things of God, therefore they do condemn them: in the Apoſtles days, the Doctrine of the Croſs was accounted fooliſhneſs by thoſe that knew leaſt of it; and afterward the Chriſtian Religion was condemned, becauſe it could not be heard; Simul ac deſinunt ignorare, deſinunt odiſſe, ſo Tertullian in Apol. when they knew it, they could not hate it: 'tis the Devils cunning to keep us at a diſtance from truths, and therefore burdeneth them with prejudices, that we may ſuſpect rather then ſearch; and condemn that out of ignorance, and upon vulgar clamour, which upon knowledge, we could not chooſe but love and profeſs: and 'tis mans perverſeneſs, and pride, to ſpeak evil of things above his reach, and to diſprove that which they have not attained unto or cannot underſtand: Nazianzen ſpeaks of ſome ignoOrat. 20. that their own deficiency being the more common, might be leſs odious; or to inſtance in an higher caſe, Papiſts and carnal men, ſcoff at imputed righteouſneſs, aſſurance or ſalvation, and the teſtimony of the ſpirit, becauſe they are things they are utterly unacquainted with: Well then, when we declaim againſt things, we ſhould ſpeak out
adviſed knowledge, not raſh zeal, See John 3. 11. We ſpeak that which we know and teſtifie, that which we have ſeen: zeal, as it muſt have a right aim, ſo a ſolid ground, to proceed upon: 'tis a vain thing to begin at the affections, and to hate before we know, Prov. 18. 13. He that anſwereth a matter before he heareth it, it is a folly and ſhame to him, if you light right, 'tis but an happy miſtake and ſtumble: quid i
Tertul. ut ſupra. When our affections out-ſtart our judgment, men grow obſtinate in their ignorance, and will not know what they have a mind to hate; Malunt neſcire quia jam
as Tertullian goeth on: raſh prejudiwithout knowledg, they hate it againſt knowledg, and ſo are hardened againſt the ways of God, which is the caſe of many, who in a blind zeal have appeared againſt the publique Miniſtry and Ordi
Obſerve again, Blockiſh and ſtupid men are moſt bold in reproching:
a fools wrath falleth very heavy, becauſe it falleth with all its weight, there being nothing to reſtrain and ſtop it, Prov. 27. 3. A ſtone is heavy, and ſand is weighty, but a f
when the mind is void of judgment, 'tis more overcome and carryed out in the way of a naughty paſſion; uſually we find it, the weakest ſpirits are moſt violent, there being nothing of judgment to counaffection; men are all flame and rage: Liquors when they run low, and are upon the dregs, they grow more tart and ſowr, ſo 'tis uſually with the dregs of men, for when they are weak and run in low parts, their oppoſition is moſt troubleſome: What ado in the Miniſtry have we with young heady Profeſſors, that have more heat than light? And how trouble ſome are thoſe wild ſectuaries, that have only knowledg enough to prate a little againſt the unknowledg and civility to reſtrain them, they eaſily give
clamor and evil ſpeaking.
From the ſecond part of the charge, obſerve, That men
of corrupt minds are uſually ſenſual, and ſenſual men are uſually men of corrupt minds, an unſound heart is beſt ſhelunſound Doctrine; and earnal delights blunt and weakens the edge and intention of the mind, ſo that they are very liable to miſtakes: Therefore on the one ſide, we ſhould labour to keep the mind right, and ſound in the faith: fiſh flinct firſt at the head, when the judgment is poiyour knowledge temperance, 2 Pet. 1. 6. The Apoſtle joineth theſe, becauſe many times men of the greatSolomon ſo famous for wiſdom and knowledge, was entiſed by women: Oh let not fleſhly luſts betray you, that's the beſt knowledge that endeth in temperance, or begets an holy moderation in the uſe of ſenſual pleaſure; if we cannot govern our affections, we know nothing as we ought to know; nay otherwiſe, your knowledge will be corrupted by your affections; many Errors take their riſe and beginning from evil manners, and filthy luſts.
Obſerve again, That wicked men left to themſelves, do but
abuſe and corrupt that natural goodneſs and knowledge which they have in them. Natural abilities are ſoon depraved with evil habits; he that had but one Talent is called a wicked and ſlothful ſervant, Mat. 25. 26. ſlothful for not growing betwicked for growing worſe: naturally we are blind, and we cannot endure to be enlightned, 2 Pet. 3. 5. Ye raon judicial blindneſs, Rom. 1. 28. we ſuffer luſts to blow outhere is a power in nature, as to converſion, and turning to God; we are ſo far from improving our ſelves, that we corrupt our ſelves in what we know naturally, and ſuffer bruitiſh luſts to blind the mind and harden the heart.
Sin where it reigneth, turneth a man
into a bruit beaſt, Pſal. 49. 12. Man being in honour, abideth not, he is like the beaſts that periſh; the meaning is, Wolves for their cruelty, Doggs for their filthineſs; to Horſes and Mules for the rage of luſt
to a wild Aſſes Colt; for wildneſs and dulneſs of underſtanding, See Jer. 5. 8 Eze
22. 15. You may ſee here, to what ſin will bring you, with Nebuchadnezar we out-grow the heart of a man, what he did through that deep melancholy that fDan. 4. 32. we do ſpiritually; if we had the head of a Horſe, or the face of a Swine, or the Hoofs of an Aſs, how ſhould we be looked upon as Monſters; but to have the hearts of the beaſts, is worſe, to be like them in the inward man, is more mona beaſt of you; nay, it maketh you worſe then the beaſts; The Aſs knoweth his owner, &c. Iſai. 1. 3ſluggard is put to ſchool to the Ant, Prov. 6. The beaſts know their ſtint and meaſure; an Horſe or a Dogg will not be drunk, &c. Shall I ſpeak one word more? Sin doth not only make a beaſt of you, but a Devil of you, Joh. 6. 70. One of you is a Devil; the Devils ſaid, What have we to do with thee, Jeſus thou ſon of David? and wicked men, What is the Almighty? depart from us we deſire not the knowledge of thy ways.
Again obſerve, 'Tis a ſign of a man turned beast, to follow the paſsions and luſts of corrupt nature, Why? For then thereaſon ſhould have the chief governance, and exerciſe a copaſſionateneſs of luſt, and are tranſa man turneth beaſt.
1. By an addictedneſs to ſenſual pleaſures and delights:
conſcience, they are not called to an account, &c Now he is not worthy the name of a man (ſaith Tully) that would willingly ſpend one whole day in pleaſure; We may take pleaſures ſometimes, but they ſhould not take us, that is, we ſhould not be vehemently addicted to them.
2. When in the uſe of theſe delights we keep neither modeſty nor meaſure, this is but like ſwine to wallow in our own filthineſs, a beaſt can do no more; nay, many a beaſt would not do ſo much.
3. When men live by Appetite rather than Reaſon and conſcience, feeding without fear, and nouriſhing the body, but taking no care to refreſh the ſoul, This ſhould humble many that think highly of themſelves, they do but carry a beaſts heart under a mans ſhape; while they are wholly gi
In the laſt place obſerve, That ſenſuality doth but make
way for corruption, you may counterpoiſe the temptation to the ſin, with the puniſhment; uſually ſecret ſins, and ſweet ſins, meet with an heavy puniſhment: ſecret ſins that do not betray us to ſhame, may yet beget horror, when we think of what will enſue; and ſweet ſins, that entice our afThis will tend to my corruption, and periſhing for ever; They that ſow to the fleſh ſhall reap corruption, Gal. 6. 8. carnal pleaRom. 8. 13. If ye live after the fleſh, ye ſhall dye. The Lord fenced Edom with a flaming Sword, ſo is the Garden of carnal delights fenced with the wrath of God; we ran a great hazard to enter in: ſay then, ſhall I for a ſuperfluous Cup adventure to drink a Cup of wrath unmi
For pleaſures here, for feit the pleaſures at Gods right hand for evermore? For a little wanton dalliance, looſe the embraces of Chriſt, when he cometh out to receive the Saints to himſelf at the laſt day? God for
Wo unto them, for they have gone the way ofCain,and ran greedily after the error ofBalaamfor reward, and periſhed in the gain-ſaying ofCorah.
HEre the Apoſtle commeth to reckon up their ſins, and he doth it by examples, which are ſuited ſo, that they may imply both the ſin and the puniſhment: Three are produced in this Verſe; That of Cain, to note their malice and cruelty: That of Balaam, to note their covetenſneſs and ſeduction: That of Corah, to note their faction and ſedition, againſt Magiſtracy and Miniſtry, as Corah and his accomMoſes and Aaron.
[Wo unto them] 'tis Prophetically ſpoken, not execrat
as a threatning, or denuntiation, not as a curſe. [For they have gone in the way of Cain] Cains example is produced, becauſe he was the firſt and chief of them that departed from the true Church and pure ſervice of God, Gen. 4. 16. Cain went out from the preſence of the Lord, and dwelt, &c. Tertullian ſaith he was the Devils Patriarch, the firſt root of the carnal ſeed, or of the ſeed of the Serpent, in whom perſecution began: Now Cains way was a way of murther, he ſlew his Brother, becauſe he was more righteons and godly then himſelf, 1 Joh. 3. 12. and ſo they go in his way, that have an envy and hatred againſt their holy brethren; which many times proceedviolence, perſecution and murder: This inſtance is fitly applyed to theſe Seducers; for (if the Targum of Jeruſalem ſay true) beſides the particular grudge, which Cain ▪
had againſt Abel, about the acceptance of his Sacrifice: There was a diſpute which happened between them in the field, concerning the providenes of Gods laſt judgment, and world to come Nieremberg. Strom. 1. cap. 17. & Glaſſium. l. 1. Philol. ſacrae. pag. 60. & Chriſtolog. Moſaicae diſſert. 5. p. 165.Non est judicium nec judex nec ſaculum aliud, nec merces bona pro justis nec paena pro impiis: nec Dei miſericordia creatus eſt, mundus nec ejus miſericordia regitur, eo quod ſuſcepta eſt oblatio t
Tarq ▪ Hieroſ. So were theſe Seducers exaſperated againſt the Orthodox, not only becauſe of the greater preſence of God among them, but alſo becauſe of difference of judgChriſt, the world to come, and Providence, with other wholeſome Doctrines, by which godlineſs is mainCain ſlew Abel, ſo were theſe Gnoſticks ready to break out into all violence againſt thoſe that diſſenJews to perſecution aCain after this murther was haunted with his own Ghoſt, and trembled where ever he came; ſo doth Cains end attend Cains courſe, ſuch quakings and fears of conſcience following them, where ever they went: 'tis ſaid, The Lord ſet a mark upon Cain, Gen. 4. 15. what this mark was, is much diſputed; moſt ſay it was a continual trembling and quaking throughout his body, Vide Aug. lib. 12. contra. Fauſt. cap. 12. Chryſoſt. hom. 19. in Gen. And the Sept. render that, Ge
4. 12. [Thou ſhalt be a Vagabond upon the earth] groaning and trembling upon the earth; and the word Nod, the name of the place where he ſojourned, is by interpreagitatio commotio, quaking or trembling:
Baſil ſeleuc. apud Neiremb. ſtromat. 1. pag. 23. which if ſo, our wicked Quakers may ſee who was their Patriarch. Now from this firſt in
Firſt, That the practice of wicked men now, and the practice of
wicked men from the beginning, is ſtill the ſame
Cains Club (as Bucholcer ſpeaketh) is ſtill. carryed about in the world ſtained with the blood of Abel, ſee Gal. 4. 29. But as then, he that was born after the fleſh, perſecuted him that was born after the ſpirit, even ſo 'tis now: So 'twas then, ſo 'tis now, ſo it will be while the ſpirit of the Devil worketh in the world; we have the ſame original ſin which they had in former times for a long time a diſeaſe runneth in the blood, and is conſame Devil to tempt us, who ever is converted, he will
ſame provocations and occaſions to exaſperate mens corruptions: Well then, let us not be over troubled, there is no new thing under the Sun; the ſame Devil that rageth now, hath been a murderer from the beginning, John 8. 44. The ſame Devil that deceiveth now, was a lyar from the beginning: are there thoſe now that ſeparate from all Churches of Chriſt? there were Donatists in former time, are there now that deny the God-Head of Chriſt? There were Arians then, are there now Ranters, Familiſts? and there were Gnoſticks then, are there bloody enemies of the truth? every Age can yield its Cains: Again, if we would better know the ſtate of our times, let us blow off the duſt from our old preſidents; the Devil doth but play over the old game, and though the Scene be ſhifted and furniſhed with new Actors, the Plot is the ſame.
Obſerve again, Hereticks and Libertines uſually turn perſecutors,
They go in the way of Cain: Salyar is alſo a murtherer, a falſe way cannot ſubblood and cruelty, witneſs the Circumcellians the Priſcillianiſts, the Arians, the Donatiſts; the Tragedies at Munſter: An erroneous opinion is touchy, and therefore efferates the minds of men againſt thoſe that oppoſe it: beleeve not Seducers then, when they come in ſheeps clothing, 'tis but that they may get a power to play the Wolves the better: and when Libertines encreaſe, let Magiſtrates look about them, there are Clouds gathering together towards a diſmal ſtorm; and though they ſeem to be meek and full of love, while their party is contemptible; yet when they grow conſiderable they appear in their colatter times, is from Libertines, maſecond deluge of Anti-Chriſtianiſm; but that is not ſo probable as the ſeditious inſurrections of Sectaries: What ſad havock will be made of the people of God, when once
latter times
perilous times, 2 Tim. 3. 1. Why? from what ſort of men will the danger ariſe? not from the Anti-Chriſtian, or Popiſh party, ſo much as from a Libertine party, from Quakers, Ranters, Anti-Scripturiſts, Familiſts, &c. The Anti-Chriſtian party carrieth things by power, and wordly greatneſs, but this party there deſcribed, is a creeping party, that gets into houſes, leadeth captive ſilly women, verſe 6. the Anti-Chriſtian party abuſeth the Sword of the Magiſtrate; but this is a trayterous party, heady, high minded, verſe 4. a party riſing up againſt Magiſtracy: The Anti-Chriſtian party are ſtiffe and obſtinate in their old forms, but this is a party of ſeekers, looking for new diſcoveries, holding nothing certain in Religion; ever learning, and never coming,
to the acknowledgment of the truth, verſ. 7 In ſhort, the party there deſcribed, are a party that deny civil reverence, natural affection, and are contemptuous deſpiſers of the true and holy ſervants of Chriſt; and all this carryed on under a pretence and form of godlineſs; this is the party from whence I fear ſuch danger and diſturbance, if the Lord put not an hook into their Jaws, or do not awaCurſing Balaams will ſoon prove bloody Cains, and wicked ſeducers, tyrannous oppreſſors.
The next part of the Deſcription is [And ran greedily after the error of Balaam for reward. His ſtory beginneth Numb. 22. and his Tragedy you have, Numb. 31. 8. Balaam had linguam venalem, Oracles to covetouſneſs and filthy lucre. Simon Magus, out of whoſe School the GnoActs 8. Now after this errour 'tis ſaid, they ran greedily,
Now from hence Obſerve,
1. That the Devil en
as tomalice of Cain, ſo to the covetouſneſs of Balaam.
That men are uſually carried into errours by the bait of
gain and worldly profit, 2 Pet. 3. 3. Through covetouſnes ſhall they with feigned words make merchandiſe of you; that which is the root of other evils, is often the root of Hereſies or ſect making: ſouls are a precious commodity, Chriſt thought them worthy of his own blood, but ſeducers count them cheap ware, for their own gain and worldly intereſts, they care not how they they betray ſouls; yea, Chriſt himſelf is ſold by them as Judas purchaſed a field with the reward of iniquity, Acts 1. 18. Oh then beware of covetouſneſs, 'tis a great ſnare; a covetous man, the Devil hath him upon the hipp, and how far, or whither he will carry him, he cannot tell: Balaam had many good gifts, God is ſaid to have put words into his mouth, Numb. 23. 26. he asked councel of the Lord, loath to go; yet covetouſneſs by degrees wrought upon him.
3. From the word Men ſin with full bent of
heart, a
as Balaam, notwithſtanding the checks and diſapThe dumb Aſs forbidding the madneſs of the Prophet, 2 Pet. 2. 16. yet was ſtill hurried on by the violent impulſions of his own luſt, and greedy deſire of reward; ſo the Apoſtle ſpeaketh of ſome that work uncleanneſs with greedineſs, Eph. 4. 19. The mowork is better, our wages better, and our Maſter beſt of all: When ſhall we pour out our hearts ▪
in prayer, as we do in ſin? In the buſineſs of Religion we act with a great deal of dividedneſs and partiality; our evil works are meerly evil, but our good by no means can be purely good.
4. Again obſerve. That covetouſneſs is a violent, headſtrong luſt; you would think uncleanneſs is moſt violent, aslighter
part of the affections, but the will it ſelf, 1 Tim. 6. 19. He that will be rich, &c. fits of luſt are earneſt for the preſent, but this is the conſtant and more deliberate bent of the heart towards that which is evil; watch the more, that your feet be not taken in this ſnare.
The laſt inſtance is, [periſhed in the gainſaying of Corah] this is produced to note their factious practiſes; you have the ſtory of him, Numb. 16. being overcome with ambiMoſes and Aaron, but he periſhed in the attempt; and ſo will theſe likewiſe that riſe up againſt Magiſtracy and Miniſtry, as ſurely as if it were already accompliſhed; and therefore though they were not as then born, yet they are ſaid to periſh when Corah periſh
That ambition breedeth faction, hence Corah gainſayed;
Diotrephes loveth the preheminence, and therefore troubled the Church, in the 3 Epiſtle of John 10. All ſtirs begin firſt in our own luſts, men are diſcontented with their eſtate, would be higher, and therefore break rank: Lanctantius obſerveth of the troubles of his age, thus. Fuerunt quidam noſtrorum vel minus ſtabilitâ fide, vel minus docti, vel minus eauti; qui diſsidium facerent unitatis & eccleſiam diſsiparent, ſed ij quorum fides fuit lubrica, cum deum noſſe ſe & colere ſimularent, augendis opibus & honori ſtudentes, affectabant maximum ſacerdotium, & a potioribus victi, ſecedere cum ſuffragatoribus ſuis maluerunt quam eos ferre prae poſitos, quibus concupiebant ante praeponi, &c. Lactant. de vera ſapientia lib. 4. to cap. 30. 'tis an excellent thing to be contented with our own ſtation; Jeſus Chriſt was chadal iſchim, Iſa. 53. 3. the leaving off of men, or contented to be in the loweſt rank, if God hath denyed thee any condition in the world which thou affecteſt, thou art not worthy of it, or it is not fit for thee, &c.
2. Obſerve, Ambition that carrieth men againſt Miniſtry
carrieth them againſt Magiſtracy alſo: Corah and his comMoſes and Aaron, the Church and Common-wealth, are like the ſoul and the body; the one
State alſo. But of this before, verſe 8.
Once more, The levelling humour is no new thing in the
Church of God; their plea was, Numb. 16. 3. all the Lords people are holy, or Saints, and why ſhould any be ſet over them? let us beware then of that parity which ſome affect; there muſt be Rule and Superiority, or all will come to nought: God made the world to conſiſt of Hills and Valleys, and in Church and State there muſt be Governours, and governed, Teachers and taught; 'tis Corahs ſin to invade Offices without a call, and to deſtroy that Order which God hath eſtabliſhed.
Again Obſerves Schiſms and factions in the Church, bring
deſtruction in the end: Thoſe that made a cleft in the Conearth cleaved to ſwallow them up; Chriſt ſaith, Woe be to that man by whom offences come, Mat. 18. 7. 'tis ſad to take offence, but worſe to give it, all the miſchief that enſueth will be reckoned to your ſcore; ſurely men would be more tender in this Point, if they did but think of, the puniſhment that ſenſibly overtaketh the diſturbers of a well ordered ſociety.
Again Obſerve, The Scripture ſpeaketh of things to come
as already paſt, for 'tis ſaid, theſe periſhed, &c. ſo Rev. 14. 8. Babylon is fallen, is fallen, what is threatened is as certain as if it were already accompliſhed; ſo alſo for promiſes, you have the mercy, if you have the promiſe; by Gods word all things were created and do ſubſiſt: Let it be, was enough to make a world, when God ſaith in ſhall be, is not the thing ſure, though unlikely? hath Gods word loſt any thing of its creating power? God counteth our work done, when but intended, Abraham offered, &c. Heb. 11. 17. Well then, let us be able by faith to ſee the ruin of wicked men when they reign moſt.
Laſtly Obſerve, Wicked men may read their deſtruction in
the deſtruction of others that ſinned before them: They tranſſame providence to take vengeance, which is as mighty as ever; and they act out of the ſame luſts which God hateth as much as ever, ſin is not grown leſs dangePride may ſee its downfall in Nebuchadnezar, ſedition in Corah, Rebellion in Abſalom, violence in Cain; painted adulterouſneſs in Jezebel, diſorders in worſhip, in the fall of the Bethſhemites, the breach made upon
Ʋzziah; the uſurping of ſacred Offices without a Call may ſee its danger, in the leproſie of Ʋzziah: there is ſearce a ſin of the peſtilent influTake heed, enter not here, it will prove your ruin and deſtruction; or Look upon me and be godly.
Theſe are ſpots in your Feaſts of Charity, when they feaſt with you, feeding themſelves without fear. Clouds they are without water, carried about of winds, Trees whoſe fruit withereth, without fruit twice dead, plucked up by the roots.
IN the former Verſe the Apoſtle ſetteth them forth by examples, in this by ſimilitudes: Let us go over the expreſTheſe are ſpots in your Feaſts of Charity] Rocks, but is fitly here rendered ſpots, for 'tis in Peter,
ſpots they are and blemiſhes—ſo he called them as being in themſelves defiled, and to others diſgraceful: or becauſe defiling with their preſence, and infecting by their example, [in your Feaſts of love or charity] theſe were Suppers uſed in the primitive times, eibrotherly union, or for the comfort and refreſhing of the poor in obedience to Chriſts Injunction.
diviſions being hereby nouriſhed, 1 Cor. 11. 21. each faction by themſelves taking their own ſupper, and the poor excluded, 1 Cor. 11. 22. Some diſpute the lawfulneſs of them, it being an addition to the Lords Supper, taken up in imitation of the Heathens, and blaſted by Gods providence in the very beginning, neYour love Feaſts, ſaith our Apoſtle; however, they might be lawfully uſed. Tertullian ſheweth a lawful uſe of them in his time, Tert. in Apol. capCoimus in Caelum ut ad Deum quaſi manu fauſtâ, &c. We meet together (ſaith he) that by an holy conſpiracy we may ſet upon God by a force that is welcome to him, where prayers are made, and the Scriptures opened; and after this meeting a Supper began with prayer, Non prius diſcumbitur quam oratio ad deum praeguſtetur editur quantum eſurientes capiunt bibitur quantum pudicis eſt utile; and their diſcourſes were ſuch as did become the ears of God, and after waſhing they ſang a Pſalm, and ſo ſoberly departed: Now theſe ſenſual perſons did defile the love Feaſt, the infamy of their lives being a ſcandal to the meeting, and the Church far'd ill for their ſakes, for Peter maketh them to be ſpots, not only for their diſorderly cariage at the meeting it ſelf; but becauſe of their conſtant courſe, 2 Pet. 2. 13. They count it pleaſure to riot away the day time: Partly by their undecent words and actions, when the Chriſtians were met together, giving up themſelves to exceſs, 1 Cor 1. 21. ſome are drunken, and libidinous practiſes, for this was frequent in the meetings of the Gnoſticks.
Obſerve hence, That ſenſual perſons are the ſpots of a Chriſtian ſociety; they are not only filthy in themſelves, but bring a diſhonour upon the whole Church, whereof they are memTake heed leſt any root of bitterneſs ſpring up amongſt you, whereby many may be defiled; now what that root of bitterneſs is he ſheweth you, verſ. 16. Leſt there be any fornicator or prophane perſon as was Eſau, who ſold his Birthright for a meſs of Pottage. When any root ſpringeth up, or breaketh out into a ſcandalous action, the whole
their ſpot is not as the ſpot of his children, Deut. 32. 5. they have not Gods mark, but Satans: Calvin obſerved, that nothing doth miſchief the Church ſo much as remiſneſs, and kindneſs to wicked men; partly as they do infect by the taint of their evil examples, and partly as they bring infamy upulcerous members: Again, we learn that the pureſt Churches have their ſpots: In Chriſts Family there was a Divel, John 6. One of you is a Divel: You would be ſcared to ſee a Divel come among you; every malicious ſinner is a Divel, and every ſenſnal ſinner is a Beaſt; ſuch may now and then creep into the Church, but they ſhould not be allowed there; they that put off the nature of man, are unfit for the communion of Saints; theſe are ſpots to be waſhed off: Holineſs is the Churches Ornament, Pſal. 93. laſtHolineſs becometh thy Houſe, O Lord, for ever. Again, they that are in a Church ſhould be the more careful; you defile your ſelves elſe, and the ſociety whereof you are members; yea, your miſcarpicture of the Divel, and put Chriſts name upon it, and ſo expoſe it to ſcorn and deriſion in the world. 'Twas an old complaint of the Gentiles, mentioned by Cyprian in his Book de duplici Mar
the words are theſe, Ecce qui j
&c. So in Salvians time, the Heathens were wont to upbraid the Chriſtians thus,
Ʋbi eſt Catholica Lex quam credunt? Ʋbi ſunt Pi
&c. They talk of an holy Chriſt, and yet are unjuſt unclean, wrathful, covetous; of a meek patient Chriſt, and yet are rapacious and vi
of holy Apoſtles, and yet are impure in their converſations:
Sancta a Christianis
If their Chriſt were an holy meek Chriſt, they would be better. Now judge you whether ſuch wretches be not ſpots both to Chriſt and the Church, a diſgrace to Head and Members; therefore all Church members ſhould be more watchful and circumſpect than others, le
The next clauſe is [When they feaſt with you.] The word ſignifieth, to feaſt liberally together: this is added, to ſhew, that they perverted the nature of the meeting, and made that an action of Luxury, which was at firſt an action of charity; in the Feaſts of the godly there was moderation and temperance, but theſe were blithe and jocund, filling their paunches at the charge of the Church: What we tranſlate feaſting with you, others read feaſting upon you; and Peter 2 Pet. 2. 13. Sporting themſelves with their own deceivings, while they feaſt with you: that is, by carnal Goſpelling, and ſubtle devices, juſtifying their own intemperance. Whence note,
That 'tis an odious filthineſs to make Religion ſerve our
bellies, and to turn charity into luxury. This is here charged upon them, and often practiſed in the world, Rom. 16. 17. They ſerve not our Lord Jeſus Chriſt, but their own belly; Chriſt hath the name, but the belly the reſpect: ſo Phil. 3. 19. whoſe God is the belly. When men aim at nothing but their own eaſe and pleaſure, they ſet the belly in Gods ſtead: Among the Papiſts, Religious houſes are but ſo many ſ
and the charity of well meaning perſons diverted, to feed the luxury of a few ſlow-bellies: Well then, thoſe that live upon Church maintenance, ſhould be the more ſober and temperate; though a double portion will well become them that take double pains, yet you ſhould take heed of luxury, that you may not be corrupted with eaſe, that you may have enough for charity; that you may ſilence the clamours of the world, your temperance and
Paul giveth ſuch an account of his life, as will ſhame moſt miniſters when they think of it, 2 Cor. 11. 27. In wearineſs and painfulneſs, in watchings often, in hunger and thirst, in faſtings often, in cold and nakedneſs; and Paul had his enforced faſts, his voluntary faſts, notwithſtanding his great pains; our lives ſhould carry ſome proportion; we do not always ſuffer perweaned heart in the fulleſt eſtate that doth befal us: certainly maintenance would be more cheerfully given, if well uſed,
Feeding themſelves without fear,] exceſs, eating beyond all meaſure, and without rethemſelves, not others; their own bodies, not others ſouls, Ezek. 34. 2, 3. Ye feed your ſelves, but the flocks have ye not fed. Whence note,
That at our Meetings and Feaſts we ſhould have reſpect to
Obſervat. 3Chriſtian communion; Not only take in meats, but give out gracious diſcourſes and inſtructions: Chriſt when he ſate at meat, raiſeth their thoughts to a better Banquet, Luke 14. 15. Bleſſed is he that ſhall
when the body is fed, let not the ſoul be neglected; the word of God is
Here is yet another word in this clauſe, without fear.] The meaning may be either without fear of God, or without fear of the Church, or without fear of the ſnare in
the creature. If you take the firſt ſenſewithout fear of God, you may either underſtand it of his preſence or judgments. 1. Of his preſence, They had no dread of him before whom the Aſſembly was met. Note thence,
'Tis ſinful to ſit down at meat, without thoughts of God.
Exod. 18. 12. That the Elders of Iſrael did eat bread with Moſes his father in law before the Lord; that is, in his preſence: when thou art eating bread, thou art before the Lord; as the eyes of all things look up unto him for meat in due ſeaſon, ſo are Gods eyes upon us, upon our carriage and behaviour, therefore ſtill retain a dread of his preſence; the fear of God is a grace that is never out of ſeaſon: Be thou in the fear of God all the day long; not only in the morning, when immediately employfood and gladneſs? Acts 14. Shall we forget God, when he remembreth us moſt? The Lord forbid; when his creaDeut. 8. 10, 11. when thou haſt eaten, and art full, beware that thou forget not the Lord thy God, 'twill be a good curb to our looſe and vain affections.
2. Without a fear of his judgements. Thence note, That
riot and voluptuous living, bringeth a brawn upon the heart, and men that are given up to a luxurious courſe, grow ſecure. They that did drink wine in bowls, did put far away the evil day, Amos 6. 3. that is, all thonght and ſenſe of approacheat his bread in trembling, Ezek. 18. 22. well then, avoid immoderation in carnal pleaſures, as you would avoid ſecurity and hardneſs of heart. We loſe our tenderneſs, by bathing and ſteeping the ſoul in theſe delights; Epicures are paſt feeling, Eph. 4. 19. and the Wanton is ſaid to be dead while ſhe liveth, 1 Tim. 5. 6. Wine and women take away the heart, Hoſ. 4. 11. as they do extinguiſh every ſpark of conſcience, and abate of the vigour and tender
2. You may expound it, without fear of the Church then aſſembled, in ſuch an holy meeting they were not awed from riotous practiſes: Whence Note,
That ſenſuality maketh men impudent. Partly becauſeſpiritual ſenſe is gone, ſhame is gone; partly becauſe when the bodily ſpirits are warmed with wine and meat, men grow bold and venturous; Solomon ſaith Prov. 23. 33. the drunkards heart ſhall utter perverſe things; in ſuch a caſe men take a liberty to ſpeak or do any thing that is unſeemPeter in the parapreſumptuous and ſenſual, 2 Pet. 2. 10, 11, 12, 13, 14.
3. You may expound it, without fear of the ſnare in the creatures. Whence obſerve,
In the uſe of pleaſures and outward comforts there ſhould
be much caution. When Jobs ſons feaſted, he falleth to ſal
Job 1. 5. 'Tis good to be jealous of our ſelves with an holy jealouſie, leſt unawares we meet with a ſnare in our Cup, or Diſh: At a feaſt there are more gueſts then are invited, evil ſpirits haunt ſuch meetings, they watch to ſurprize us in and by the creature, and therefore we ſhould watch, eſpecially if we be given to appetite, then put a knife to thy tbroat, as Solomon ſaith, that which is ſweet to the palate, may wound the ſouls, and gluttony may creep upon good men before they are aware, as Auſtin confeſſeth, that he was far from drunkenneſs but crapula nonnunquam ſurrepit ſervo
ſomtimes he would eat too much, but (ſaith he) Lord thou haſt now taught me to uſe my meat as my medicine, to repair nature, not to oppreſs it; an holy courſe, and to be imitalight of Conſcience were pregnant and active enough to warn you in ſuch caſes: Oh! but you cannot be too cautious the throat is a ſlippery place, and a ſin may get down ere you are aLuke 21. 34. Take heed to your ſelves, leſt ye be overcharged with ſurfetting and drunkenneſs, &c.
The next clauſe is [Clouds. They are without water, carried about of winds] Here now comes in an heap of ſimiilluminate men, and of an higher attainment than others. The firſt ſimilitude is in theſe words [clouds without water.] Ariſtotle called barren and light clouds, ſuch as are carried up and down with the winds, Peter hath two ſimilitudes, Wells without water, and Clouds carried about with a tempeſt, but here they are contracted into one; if you will have the holy Ghoſts own comment upon this ſimilitude, ſee Prov 25. 14 He that boaſteth of a falſe gift is like clouds and wind without rain: That which is obſervable is:
1: That the word of God is like a moyſtening rainy cloud,
My doctrine ſhall diſtil like the dew, and my ▪ ſpeech like the ſmall rain; among the Hebrews the ſame word ſignifieth to teach and to rain; Well thenparched ground, wait for the droppings of Gods clouds: in this time of drowth, when you go abroad into the fields, you ſhall ſee the graſs burnt, and turned into ſtubble, and the earth gaping for a refreſhing, and with a ſilent eloMy ſoul deſireth after thee as a thirſty Land, Pſal. 143. 6. Oh for a little refreſhing from the preſence of the Lord in his Ordinance; promiſe your ſelves alſo that from the word which you would from rain, Iſa. 55. 10, 11. this is the means by which the grace of God ſoaketh into the heart to make it fruitful.
2. Falſe Teachers are Clouds without rain; 'Tis the proboaſt of a falſe gift, Prov. 25. 14. There is a great deal of ſhew to affect the minds of the ſimple, but little of ſubſtance and truth, like boxes in the Apothecaries Shop, that have a fair Title, but no Medilight and ſpirit, and when all comes to all, there is nothing but pride and boldneſs: Aperiunt fontes doctrine, ſed non habent aquam ſcientiae; they will adventure to rain, when they have but a few heat drops, a few poor fragments of truth, which being diſguirare myſteries and attainments: However, thus much we learn from them, That 'tis ſeducer-like, to proheights of diſcovery, as if they would carry you into the third Heaven, but you are where you were at firſt; they promiſe you hidden Manna, rare diſcoveries of Chriſt; but is your heart the better? two things they never do, which may be explainRefreſhing the earth and making it fruitful.
Refreſhing the earth, Do they offer any Doctrine that will give the conſcience ſolid comfort and relief in dibarren Clouds; the Locuſts tormented the dwellers on earth ▪
Rev. 9 5. they tickle the fancy for a while, but when you come to dye, and are ſeold truths to find reſt for yourthe Brooks of Teman conſumed out of their place: when Pharaoh was under any trouble, Moſes and Aaron muſt be ſent for, his Magicians could not ſatisfie him nor eaſe him.
2. To make the earth fruitful, do you find holineſs imPet. 2. 19. They promiſe liberty when you are the ſervants of corruption; they promiſe a new way of mortification, but ſtill your bondage under your luſts is increaſed.
Again in the third place, falſe Teachers are light, eaſily driven up and down in various motions: Carried about of winds 'tit ſaid in the Text, ſometimes with this opinion and ſometimes with that; as light clouds yeild to the motion of the winds, the winds are there corrupt paſſions, luſts, and intereſts, Eph. 4. 14. Be not t
Again, they are as clouds driven with a tempeſt, ſo Peter, they do not yeild rain, but breed Factions and Schiſms and turbulent Commotions; light Clouds are driven with great violence: Well then, Mark them that cauſe div
Rom. 16. 17 they are not what they ſeem to be; you will ſind in the end that you get nothing by dancing after their pipe.
We go on with the Verſe [Trees whoſe fruit withereth, twice dead ▪ pluck
] this is the ſecond ſimi
Trees whoſ
] let us firſt look to the Grmatical interp
of theſe words, and then the ſenſe and accomodat
of them:
fruit and leaves, and ſo would ſome explain it like trees that looſe their leaves in Harveſt time, and bring forth no fruit: ſome go anomore Holineſs, true Mortification, Strictneſs, Piety to God, or Equity and Mercy to men? nay rather all manner of bruitiſhneſs diſobedience to civil powers, neglect of God, abuſe of Goſpel, contempt of their Betters, &c.
Obſerve, Corrupt Doctrine produceth corrupt fruits:
By their fruits you ſhall know them; How can that be ſince they do eaſily counterfeit an holineſs; 'they come in ſheeps cloathing. I Anſwer, Pretences will not laſt lo
obſerve them narrowly, and you will find the wolf breaking out; I, but may not a good way be promoted by men of an ill life? Anſw Look to the
Hammond pract. Cat. p. 14fruits of the Doctrine, if it hath no influence upon ſtrictneſs, but be only curious, and tend to foment pride, malice, envywiſdom that is from above, is full of good fruits, JMercy, Juſtice, Piety, Strictneſs, meekneſs, &c. The Lord ſealeth the integrity of faithful
Hypocrites and Seducers to diſcover their filthineſs and ſhame, that they may be manifeſted to the Congregation, Prov. 26: 26. Holineſs hath been the uſual badge of truth, and the profeſſors of it, when watched have been in no point liable to exception, but in the matter of their God. Pliny could find no fault with the Chriſtione Chriſt, whom they owned for a God, and had their Hymns Antelucanos, their morning meetings, and Songs of praiſe to him: one of the Notes by which the inquiſitors of the Waldenſes deſcryed them, was that they were ſobrii & modeſti vultu & habitu, of a ſober deportment, and modeſt garb: But may not ſedudemure garb, as Swenckfield, prayed much, lived ſoberly, but his Doctrine tended to looſeneſs, de&c. I Anſwer as before, you muſt conſider the aim of the Doctrine, which is not always to be diſcovered by the life of the firſt br
of the eran Angel of light; to ſet on a deſign of darkneſs, paint will in time wear away. Cito ad naturam ficta reciderunt ſuam, 2 Tim. 3. 9. They ſhall proceed no further, for their folly ſhall be made manifeſt to all men, they begin with great ſhews at firſt to gain creways and perſons by this Note,
1. Ways, men do not eaſily teach point blank contrary to their manners, ſurely the Devil would not aſſiſt to bring holineſs in faſhion, and promote Chriſtian practice; obprinciples and practiſes, if neglect of God, mutinous practiſes, fraud, injuſtice, contempt of civil dignity, be the very aim and deſign of the Doctrine, and accordingly men live, this is of the Devil. 2. If it be ſo generally, and in the moſt zealous of this way, ſome men are of a reſerved temper, not diſpoſed to groſs and ſenſual wickedneſs, and ſo can counterfeit the better; and poſſicourſe of weakneſs, or groſs wickedneſs; if it be to a dead powerleſs courſe, or formality, if it weaken the life and power of godlineſs in you, from ſuch turn away, 1 Tim. 3. 5. your love to God, and delight in God, and converſe with him in the ſpirit, is forcecibly leſſened, fear the influence of ſuch an opinion.
2. You may judge Perſons by it, eſpecially your ſelves; where ever there is grace, there will be fruits of grace, and corrupt fruits ſhew a naughty tree; if the cluſters be cluſters of Sodom, and the grapes grapes of Gomorrha, it ſheweth the Vine was of that race and kind. Eph. 5. 9. The fruit of the ſpirit is righteouſneſs, goodneſs and truth; the Apoadorn our profeſſion, and ſet it off to others; partly becauſe here we have a frequent tryal, theſe graces being of a daily uſe and exerciſe.
But I would rather apply it, by way of Exhortation to thoſe that profeſs the truth, to honour it in their lives; let your Manners be Orthodox, leaſt you expoſe the ways of God to ſuſpicion, Mat. 3. 8. Bring forth fruits worthy of repentance,
2. The next evil property is without fruit, andTo be barren and unfruitful under a profeſſion of Chriſt, is a ſigne of great Hypocriſie; he that hid his Talent is called a naughty ſervant, and becauſe of his unprofitableneſs caſt into utter darkneſs Mat. 25. A Vine is good for noIſrael to an empty vine, Hoſ. 10. 11. becauſe they poured out all their ſtrength,
Be not barren and unfruitful in the knowledge of Jeſus Chriſt, 2 Pet. 1. 8: Grace is an active thing where it is, it will ſhew it ſelf; garden trees muſt not be like the trees of the forreſt, if you would be fruitful.
1. You muſt be planted with a right ſeed; a wild vine will yeild but wild grapes: The Trees of righteouſneſs are of the Lords own planting, Iſa. 61, 3. and when you are grafted into the Noble Vine, Chriſt Jeſus, then are you loaden with Cluſters, like the Vine of Eſhcol, John 15. 2. In me ye ſhall bring forth much fruit.
2. There muſt be good husbandry and culture, Iſa. 5. 2. 3 Pſal. 13. 14. Planted in the Courts of God, &c. thats the kindly ſoil; good fruit needeth the manure of Ordinances, wild plants grow and bear of their own accord.
3. This fruit muſt be ripe, not buds and bloſſoms, but fruit; you muſt not be almoſt, but altogether; there muſt be not only the flowers and leaves of profeſſion, but the ſolid works of godlineſs; 'tis ſaid here, trees without fruit, but 'tis not ſaid here, trees without leaves, ſee Iohn 15. 4. here are branches in the Vine that are only Pampinarii.
4. Fruit is for the owner, the profit of trees returneth to the husband man and maſter, ſee John 15. 8. and Phil. 1. 11. the ſpiritual life beginneth in God, and its tendency is to him: God muſt have the glory of all, but you ſhall not be without the comfort of it, Rom. 6. 22. Ye have your fruit to holineſs, and the end everlaſting life, the grave is but a winter, it taketh off your leaves and verdure for the preſent, the ſap and life remaineth in the roots.
The next evil property taken from trees, and applyed to men, is [twice dead] if you apply this to the trees, they may be twice dead, either in regard of fruit, as a barren thing is ſaid to be dead, as the deadneſs of Sarahs womb, Rom. 4. 19. Or in regard of ſubſtance, rotten, and like doaty trees, growing worſe and worſe; or twice dead, by an Hebraiſme, very dead, as double is put for much; but now if you look to the reddition of this ſimilitude, theſe ſeducers are twice dead, both in regard of their natural eſtate,
dead in trespaſſes and ſins, and their Apostaſie, or deHeb 6. 5, 6. 2 Pet. 2. 20.
Now in this deſcription you may obſerve a gradation, 1. Whoſe fruit withereth. 2. Without fruit. 3. Twice dead. Firſt bad fruit, and then leaves, and then rottenneſs. Note,That deceivers and hypocrites grow worſe and worſe: you have it from the Apoſtle Paul alſo, 2 Tim. 3. 13. But evil men and ſeducers ſhall wax worſe and worſe, deceiving and being deceived; they deceive others, and the divel deceiveth them; the two ſtates are now at a ſtay, wicked men grow worſe and worſe, and godly men grow better and better: obſerve then which way is your progreſs and growth; the glory of the Lord in Ezekiel, departed by degrees, firſt, from the holy place, then from the Altar of burnt offering, then the threſhold of the houſe, then the City, then the mountain which is on the Eaſt ſide of the City; it ſtood hovering there as loth to be gone: So the Spirit of God doth not all at once depart from men, but by degrees: firſt men ſuſpect duties, then diſpute againſt them, then ſhake them off, and then come to beaſtlineſs and profaneſs: Or if you will take the graduation thus, firſt God is caſt out of the Cloſet, priFamily, then out of the Congregation, and publike Ordinances ſeem uſeleſs things, and then blaſphemies, and a profane vertiginous ſpirit enſueth: firſt men begin to wrangle, and ſceptithe beginning is fooliſhneſs, and the latter end is miſchievous madneſs, Eccleſ. 10. 13.
Again, I obſerve, Men that fall off from the profeſſion of
the truth, are twice dead. To natural, they bring on judicial hardneſs; when they ſeemed to make ſome eſcape from the miſery of nature, they relapſe into it again, and then their chains are doubled: As a priſoner that hath once broken priſon, if taken again, is loaden with irons; Two ways do natural men come to be twice dead, By cuſtom in ſinning, and by a revolt from God after they had given their names
cuſtome in ſinning, for by that means they are hardned in their way, and given up to a reprobate minde, ſo as to loſe all ſenſe of ſin, Rom. 1. 26. 28. and by revolt from God, thoſe that will after tryal forſake him, no won
There is one clauſe yet remaining [plucked up by the roots.] and then trees are paſt all hope of ſpringing and ſprouting again; and ſo it fitly noteth their incurable Apoſtacy; in this latter clauſe is ſet forth, 1. Their being deprived of all ſpiritual communion with Chriſt and his myſtical body. 2. Their incapacity to bring forth fruit. 3. Their readineſs for burning and deſtruction. Note,
That barren and corrupt Trees ſhall utterly be rooted out of
Gods Vineyard: they ſhall not have a viſible abode and ſtanding there: Now this is brought to paſs, partly by their own act, 1 John 2. 19. They went out from us, becauſe they were not of us; for if they were of us, they would have continued with us: they ſeparated themſelves from the comRom. 11. 20. for unbelief were they broken off; partly by the act of the Church, by which ſcandalous ſinners are taken from aCor. 5. 13. Put away from among your ſelves that wicked perſon: well then, let us walk ſo, that this heareal union with Chriſt, for then we can never be broken off, you can no more ſever the leven and the dough, then a Chriſt and a Believer, &c. Walk with the more caution, Be not high minded, but fear, 'tis dreadful to be caſt out of the true Church; the finger that is cut off from the hand, is alſo cut off from the head: That cenſure, if rightly admini
Raging Waves of the Sea, foaming out their ſhame; wandring Stars, to whom is reſerved the blackneſs of darkneſs for ever.
HEre are two other compariſons, the one taken from raging Waves, the other from wandring Stars: For the firſt [Raging Waves of the Sea, foaming out their own ſhame] There is a great deal of variety among Interpreters in the application or accomodation of this ſimilitude, ſome go one way, ſome another; Waves are not more various and uncertain in their motions, then they in their expoſitilevity and inconſtancy, ſome to their reſtleſs activity in ſin, ſome to their turbulency, others to their pride and oſtentation; in ſuch uncertainty what ſhall we fix upon? Two things will direct us, the ſcope, and the force of the words: The ſcope of the Apoſtle in all theſe ſimilitudes is to ſhew, that theſe ſeducers were nothing leſs then what they pretended to be: Clouds, but dry barTrees, but ſuch as bore either none, or rotWaves that ſeemed to mount up unto heaven, and to promiſe great matters, as if they would ſwallow up the whole earth, but being daſhed againſt a Rock, all this raCalvin applyeth it to the Libertines, who ſcorn and diſdain the common forms of ſpeech, and talk of illumination and edification, ſo that their hearers ſeem to be wrapt into the heavens, but alas they ſuddenly fall into beaſtly errours.
From the ſcope obſerve, That ſpiritual Boaſters will certainly
come ſhort of their great promiſes: All is but noiſe, ſuch as is made by empty veſſels; in the latter times you are troubled with boasters, 2 Tim. 3. 2. men that boaſt of depths, and ſeem to be wiſe and knowing above the ordinary ſort, that will pretend to ſhew you new ways; a ſhorter cut to heaven, and rare diſcoveries of Chriſt, and Goſpel light,
But leaue a little examine the force of the words; the whole ſimilitude alludeth to what is ſaid of wicked men in general, Iſa 57. 20 The wicked are like a troubled Sea, that cannot reſt whoſe water c
Obſerve in the firſt place that they are Waves ▪
whichInconſtancy, Gen. 49 4. Reuben is as unſtable as water ▪
watercarried about with every wind of Dostrine, Eph. 4. 14. Note thence,
That Seducers are unſe
ſo 2 Pet. 3. 16 ▪
Ʋnlearned and unſtable; if you ask why? Becauſe they are not rooted and grounded in their profeſſiſudden affection and intereſts ▪
rather then judgement; they are unſtable, becauſe unlearned; ſuch as do not proceed upon clear and certain grounds, and thoſe whom they work upon are of no principles, beguiling unſtable ſouls: well then, diſcover them by their levity, you will never have comfort and certainty in following them, who like weather cocks turn with every winde. Ecebolius is infamous to all ages, ſee Socrat ▪ Scholaſt lib. 3. cap. 2Conſtantinople under Conſtantius, zealous of Chriſtian Religion under Julian a PTread upon me unſavoury
though an Heathen both Zozomen and Euſebius give us the ſtory) yet loved conſtancy and faithfulneſs in men as to their proHow can they keep
their God and Religion, for a ſmall and petty Intereſt. Much to the ſame purpoſe there is a paſſage of Theod
King of the Goths, who loved a Deacon who was of the OrthoIf thou haſt not kept thy faith with God, how wilt thou preſerve a good Conſcience in thy duty to men? The ſtory is in Theodoret: Some are meerly Waves, rolling hither and thither in a doubtful uncertainty.
2. Waves of the Sea; There you have their reſtleſs actiJer. 46. 23. The Lord ſhall trouble Damaſcus, that ſhe ſhall become like a fearful Sea that cannot reſt, ſo theſe cannot reſt from evil, 2 Pet. 2. 14. Eyes full of Adultery, that cannot ceaſe from ſin. Obſerve.
Ʋſually wicked men are of an unquiet ſpirit, reſtleſs in evil:
Pet. 5. 8. He goeth about like a roaring Lyon, ſeeking whom he may devour: Now you ſhall ſee the like diligence and readineſs in his inſtruments, they walk the divels round, Matth. 23. 15. Wo unto you Scribes and Phariſees, Hypocrites; for ye compaſs Sea and Land to make one Proſelyte, &c. Blind zeal leadeth on men with an inceſſant rage, to poyſon others with their errour, and draw them to their ſect: Well then, we may learn diligence from our enemies; Shall they be more buſie to pervert the truth, then we to propagate it? Dan. 12. 4 ▪ Mary ſhall run too and fro, and knowledge ſhall be increaſed: Once more learn, that 'tis a ſigne of a naughProv. 4. 16. They ſleep not unleſs they have done miſchief, and their ſleep is taken from them unleſs they cauſe ſome to fall.
3. Raging waves of the Sea, there you have their tur
Wicked Seducers are uſually of a turbulent and impetuous
ſpirit. Why? Becauſe they are urged by their own pride and vanity, and have loſt all reſtraints of modeſty, and are uſually (as to their conſtitution) of violent and eager ſpiimpudence and rage, there may be during attempts, and much reſolution in an ill cauſe: Beſides, 'tis an hint to the Magiſtrate to look to ſeducers betimes, for they are raging waves.
4. The next expreſſion is [foaming out their own ſhame,] as a raging ſea caſteth up mire and dirt; or it alludeth to that ſcum and froth which the Waves leave upon the rocks, and ſo it noteth the abominab
That though Errours come in bluſhing, and with a modeſt
dreſs, yet uſually they go out of the world with a great deal of ſhame. They daſh againſt the rock upon which the Church is built, and what is the iſſue? They are covered with froth and foam; 1 Cor. 3. 13. The day ſhall declare it, that is time, whoſe daughter truth is; have a little patience, and you ſhall ſee, that all that is but hay and ſtubble, which is accounted gold; when worldly intereſts are unconcerned, and the heat of contention a little allayed, that men may have more clear diſcerning, and the world hath had a little more experience of the fruit of falſe ways and opinions, there will not need any great confutation; evil men will ſufficiently bewray their own filthineſs: Guicciardine ſaith of the exCharls the 9th into Italy, that he came in like lightning, and went out like the ſnuff of a Candle; ſo erraging wave, as if they would bear all before them, but they go out like foam and froth, in ſcorn and infamy: Well then, obſerve the fruitleſneſs of all Sathe gates of hell ſhall not prevail againſt this Rock, Matth. 16. 18. By the gates of hell, is meant ſtrength and counſel power and policy; for in the gates was their Ammunition, and ſeats of Judicature: they that ſeek to ſlaver the ChurchArrians had a day of it, but they ſoon grew infamous for their cruelty and baſeneſs.
We come now to the next ſimilitude [wandring stars,] properly, or improperly. 1. Properly, for the ſtars which we call Planets, or wandring, though indeed no ſtars wander leſs then they do; they have their name from the opinion and comthe Sun knoweth his going down, Pſal. 104. 2. Improperly, There are a ſeAriſtotle calleth Gnoſticks, and gave out themſelves for illuminate and profound DoAyr, Clouds without water; the Earth, barren rotten Trees; the Water, there he comparaging Waves; the Fire, to wandring stars, which are of a fiery nature: A fruitful fancy can make uſe of all the world, and a willing mind cannot want objects of meditation. But let us come to obſerve ſomthing from this ſimilitude.
The guides of the Lords people ſhould be ſtars ▪ but not wandring
gliding ſtars. Theſe ſeducers pretended to be ſtars, and great lights of the Church (which is the office of the miniſters) but were indeed wandring ſtars, and ſuch as did ſeduce, and cauſe to err.
Stars they ſhould be, 1. In regard of the light of doctrine. Matth 5. 14. Ye are the light of the world, thats Chriſts honour, John 1. 9. but he taketh his own crown, and puts it upon his ſervants heads, they are the light in a ſubordinate ſenſe; ſtars, though not the Sun; he is the original and fountain of all light, and we are uſed as a means to convey it to others; thus John is called, John 6. 35. a burning and a ſhining light: He uſeth our ſervice to diſpel the miſts of errour, the right of profaneſs, and the darklight, and will you quench the light of Iſrael. 2. In regard of the luſter of their converſations; 'tis ſaid of all Chriſtians, Phil. 2. 15. that they ſhould ſhine as lights in this world; they are the bright part of the world, as the ſtars are the ſhining part of heaſpots and eclipſes, but this ſets the world a talking.
Secondly, They muſt not be gliding falling ſtars, thats charged upon theſe ſeducers, a falſe teacher, and a falling ſtar ſymbolizeth in three reſpects. 1. 'Tis but a counterAngel of light only in appearance, 2 Cor. 11. 14. a true Chriſtian ſhould covet more to bebe light in the Lord, before he is a light in the world; Hypocrites are all for appearance 2. In reſpect of the uncertainty of its motion; falling ſtars are not moved with the heavens, but with the motion of the Ayr, hither and thither, and ſo are no ſure direction; ſo are they unconſtant and unſtable in the doctrines which they teach, running from opinion to opinion; vagabond lights, that ſeduce, not direct; as meteors, miſlead travelfatal iſſue; a wandring ſtar falleth to the ground, and becometh a dark ſlime and jelly; ſo their pretences vaniſh at length, and they are found to be thoſe that were never enlightned and
Well then, for a guide to heaven, chuſe a ſtar, but not a wandring ſtar; n
is admired, but it ſhould be ſuſpected rather; uſually we are rather for things new than exhomini ingenitum eſt magis nova quam magna mirari, ſaith Seneca, We gaze more on a Comet than the Sun: check this itch, thoſe that are various, and given to chanenlighten and fill you with notions, but enflame and ſtir you to practiſe.
The laſt clauſe of the Text is [To whom is reſerved blackneſs of darkneſs for ever.] having deſcribed them in ſeveral Metaphors, he cometh to ſpeak again of their puniſhment, continuing the laſt Metaphor, (as ſome ſuppoſe) as gadreadfulneſs of the puniſhment. 2. The ſureneſs. 3. The ſuitableneſs of it.
1. The dreadfulneſs in two circumſtances, 1. The nature of it, 2. The duration of it.
1. The nature of it, blackneſs of darkneſs; 'tis an Hebraiſm for exceeding great darkneſs, called in the Goſpel outer darkneſs; as being furtheſt from God the Fountain of life and glory, and ſo expreſſing that extream miſery, horror and torment which is in Hell. Hell is a da
where men lye deprived of the light of Gods cou
tormenpreſence of Devils, and become the burden of their own thoughts ▪
calling to remembrance their paſt ſins, and having an active ſenſe of their preſent pains, and dreadfully looking ſtill for future judgment; but of this chains of ever laſt
] and ve. ſe 7. thoſe words [
]ſhunning Gods preſence; by preferring carnal pleaſures before
light of his countenance: by remaining in the night or darkneſs of ignorance or errour; by darkning the glory of our holy profeſſionſcandalous living; by ſinning againſt conſcience, and ſo providing food for the gnawing worm, or matter of deſpair to our ſelves to all eternity; Briefly, let us beware of a dark and doubtful condition, it carfearful looking for of judgment, the more are we like the damned, as the more aſſured and poſ
2. The next thing is the duration [The blackneſs of darkneſs FOREVER,] Thetorment prepared for the wicked is everlaſting, their worm dyeth not, and their fire is not quenched, Mark 9. 44, This is the Hell of Hell, that as the torments there are without meaſure, ſo without end; vivere nolunt mori neſciunt, here they might have life and would not, and now would have death and cannot ▪
Rev. 20. 10, tormented for ever and ever: Wo alaſs, 'tis for ever! Poor wicked wretches, whoſe bodies ſhrink at the prick of a Pin, or the flame of a candle, how will they endure thoſe endleſgreatneſs of the Majeſty againſt whom they have ſinned; we are finite creatures, and ſo not fit to judge of the nature of an offence againſt an infinite God; the Law giver beſt knowquick execution meet with a long puniſhment, and the continuance of the penalty in no caſe is to be meaſured with the continuance of the act of ſin; Saelus non tempor is magnitudine ſed iniqu tatis magnitudine metiendum eſt: Partly becauſe man ſinneth as long as he can, he ſinneth in aeterno ſuo (as Aquinas) and thereaeterno Dei; we would live for ever to ſin for everIudgments are changed not their hearts; they would have dallyed with God longer, greeved his ſpi&c.
eternal happineſs, and therefore do juſtly ſuffer an eternal torpeace upon earth, Luk. 2. 14. here God is upon a Treaty with us; but there we are beyond a poſſibility of repentance and pardon. Partly becauſe their obligations to God are infinite, and ſo their puniſhment riſeth according to the exceſs of their obligations: Well then, this repreſenteth the folly of ſinners, that will run the hazard of eternal torments for a little temporal ſatisfaction, as he cryed out, For how ſhort a pleaſure have I loſt a Kingdom? When he had parted with his Soveraignty for a draught of water; ſo you, out of a deſire of preſent contentment, forfeit Heaven, and run the hazard of the horrours of everlaſting darkneſs; therefore to counter-ballance the violence of a temptation, 'tis good to think of it: Can I dwell with everlaſting burn
So much for the terribleneſs of the judgement, now ſeſureneſs of it, 'tis reſerved:
Hell sorment is ſure, prepared, kept, for the wicked: ſo Mat. 25. prepared for the Devil and his Angels; Heaven is prepared for the Saints, and they for it; in one place 'tis ſaid, The Kingdom prepared for you; in another, Veſſels of mercy aforehand prepared unto glory: ſo is Hell, fitted for the wicked, and they fit themſelves for Hell; God
fit themſelves for deſtruction, ſee Rom. 9. 22, 23. Carnal men may lord it abroad for a while, and ruffle and ſhine in worldly pomp, but the blackneſs of darkneſs is kept for them.
3. Obſerve the ſuitableneſs of the judgment to the ſin, he ſaith darkneſs, not fire: Clouds that darken the truth are justly puniſhed with the miſts of darkneſs for ever, ſee 2 Pet 2. 17. they that would quenſin in their judgment here in the world, we may do it in mercy to the Saints; Jacob that came the younger, for the elder, to blinde Iſaac, had the elder daughAſa that put the Prophet in the ſtocks, was diſeaſed in his feet; but in Hell he doth it for the greater horror to the wicked; they that chuſe left hand bleſſings, Prov. 3. 16 are juſtly placed with the Goats on the left hand, Mat. 25. he that denycrumb, could not receive a drop; they that cared not for Gods company, are then baniſhed out of his preſence, and to thoſe that loved darkneſs more then light, is the miſt of darkneſs reſerved for ever.
AndEnochalſo the ſeventh fromAdam,Propheſied of theſe, ſaying, Behold the Lord cometh with ten thouſands of his Saints.
THe Apoſtle urgeth another Argument to imply the deſtruction of thoſe Seducers; and that is, The Propheſie of Enoch: whether this Propheſie were written or noEnoch inſpired our Apoloc.
Propheſie of Enoch; but that was conTertullian ſaith there was a Propheſie of Enoch kept by Noah in the Ark, which book is now loſt, be it ſo; many good books may be loſt, but no Scripture; but moſt probably, 'twas a ProJude ſaith Enoch Propheſied, he doth not ſay 'tis written, as quoting a paſſage of Scripture: But why ſhould he raEnochs Propheſie, rather then a paſſage out of the Authentique books of Scripture, where are many ſuch to this purpoſe. I Anſwer, 1. It was done by the providence of God, to preſerve this memorial to the Church. 2. Becauſe ancient things are more venerable, for by all mens confeſſion thoſe times were moſt ſimple and free; partium ſtudio, from factions and partialities, therefore all along the Apoſtle bringeth inſtances of the moſt ancient date.
[And Enoch the ſeventh from Adam,] that is incluſive, putting Adam for the firſt; but why is this circumſtance mentioned? I Anſwer, 1. To commend the Antiquity of the Doctrine, the ſeventh in diſcent from Adam, intiſeventh perſon was a ProEnoch the ſon of Cain, who was the third from Adam, as Enoch the ſon of Seth was the ſeGen. 4. 17. [Propheſied] that Enoch was a Prophet is clear here, and may begathered from Gen ▪
5 2walk with God, a phraſe proper to thoſe that ſerved the Lord in ſome near way of miniſtration; 'tis there applyed to Enoch who was a Prophet, and to Noah Gen. 6. 9. who was a Preacher of righteouſneſs, 2 Pet. 2. 5. and to Eli. 1 Sam, 2. 30. who was a Prieſt [Of theſe ſaying] Of theſe, becauſe of ſuch like, 'tis a general Prophe. ſie brought down to a particular caſe and inſtance. [The Lord cometh] that is, the Lord Jeſus appointed to be the Judge of the world; nay mark it, [Behold the Lord cometh] as putting it before their eyes: [commeth] Maranatha, was inſtituted by Enoch, the word ſignifieth, The Lord commeth [with ten thouſand of his Saints] it may be rendred with his holy Myriads, or ten thouſands, an unAngels and Saints: as the Apoſtle, 1 Theſ. 3. 13. At the coming of the Lord Jeſus with all his Saints, Zech. 14. 5. The Lord my God ſhall come, and all thy Saints with thee, not only the Angels, but the Saints do help to make up the tryumphs of that day.
The Notes are theſe.
1. That what is ſpoken in the word in general doth as much concern us as if it were ſpoken to our own perſons; Enoch Propheſied of theſe, &c. Particulars are comprized in their generals, ſome Scriptures ſpeak directly to every ſingle perſon; the Decalogue is moſt expreſs this way, Thou, thou, &c. as aiming to awaken every one to a ſenſe of their duty, God doth as it were talk with every of our perſons imediately: the Goſpel indeed ſpeaketh largely, come all yee, &c. as excluding and exempting none out of the hopes of it, yet ſometimes the Goſpel ſpeaking as particularly as the Law, eſpecially where the condition is annexed to the offer, as Rom. 10. 9. If thou beleeveſt in the Lord Jeſus with thine heart, &c. if you, as ſpeaking to me, if thou, as ſpeaking to thee, and every other man in particular: Well then, though the word ſpeaketh generally, take home your own ſhare, as men cut a paſſage out of the common River to water their own fields, let not the Scriptures ſpeak in vain, James 4. 5 we are all concerned, when his ſpeech is directed to men of our condition: Pſal. 27. 8. Thou ſaideſt ſeek ye my face, and David ſub-ſumeth, Thy face Lord will I ſeek.
2. Propheſie or Preaching the word is ancient, for Enoch the ſeventh from Adam Propheſied, ſtill ſome have been ſet a part for this work; Enoch was a Prophet, and Noah a Preacher of righteouſneſs; 'tis ſaid that in the latter end
ſpecial Prophets to inſtruct in publique, and continue the tradition: under the Law alſo there were ſome ſolemnly ſet apart for the work of the Tabernacle, and Prophets immediately called to deliver the ſpecial meſſages of God, not only for the inſtruction of the preſent age, but to increaſe the Canon, or rule of faith and manners, even for our comfort; and in Chriſts time Apoſtles were added to unvail the figures of the Law, and deliver the Goſpel more clearly; and when once the Canon was ſetled, and enough delivered to make us wiſe to ſalPaſtors and Teachers to explain and apply Scripture; and though all the Saints be Kings and Prieſts to God, yet the office miniſterial muſt not be invaded; for as ſpiritual Kingſhip is no warrant to diſturb the Magiſtrate, or to wreſt the exerciſe of authority out of his hands, ſo ſpiritual Priesthood doth not lay the Miniſtry in common, but ſtill there muſt be ſome ſet apart for that work; if we grudge at the inſtitution, we repine at Chriſts bounty to us, and in effect, bid him take his gift to himſelf, for in the day of his Royalty, or Aſcention, he gave gifts to men, ſome to be Apoſtles ſome Prophets, ſome Pastors, ſome Teachers, &c. Eph. 4. 11.
3. That the Doctrine of the day of Judgement is ancient,
long ſince foretold. Enoch propheſied of it, yea the ſenMoſes may be applied to this purpoſe, Deut. 32. David clearly ſaith, Pſal. 50. 22. I will ſet thy ſins in order before thee; now conſider this, ye that forget God, leſt I tear you in pieces, and there be none to deliver. So Solomon, Eccleſ. 11. 9. Remember that for all theſe things thou ſhalt come to judgement. 'Twere needleſs to tell you of Daniel, Joel, Malachy, Chriſt, Paul, Peter, John, Jude:
Sybils, in Euſebius by the light of nature the Philoſophers had ſome dark and uncertain gueſſes at ſuch a thing, Conſcience is ſoon ſenſible of the truth of it, as Felix trembled when it was mentioned, Acts 24. the ancient judgements of drowning the world, and burning Sodom, were types and foreverum quod primum, that which is first, is true: we are ſecret Atheiſts, can a man believe judgement to come, that walloweth in ſin and profaneſs? Our actithe latter days ſhall yeild ſcoffers and mockers, 2 Pet. 3. there may be Atheiſts in the Church, but there are none in hell, we deny and doubt of that at which the divels tremble, if the Spirit, Scripture, Conſcience, Reaſon will not teach men, there is no other way of learning but by feeling and experience.
Enoch propheſied, the man that walked with God, he could ſee the day of judgement, though ſo far off:
Thoſe that have moſt communion with God, do most diſcern
his mind. Let a man walk humbly and cloſely with God, and he is near, not only the root of life, but the fountain of light, Pſalm 25 14 The ſecret of the Lord is with them that fear him: when the Diſciples doubted of any thing, they pointed to him whom Jeſus loved, and who leaned in Jeſus boſom, John 13. 21, 22, 23, 23John 7. 17. He that will do the will of God, ſhall know what doctrine is of God:
5. From that [Beh
] he ſpeaketh of this day of the
We ſhould always real
it to our thoughts as near at hand. 'Tis the work of faith to give things abſent, and at a diſtance, a preſent being in the heart of a Believer, Heb. 11. 1. Six thouſand years agone Enoch ſaid, Behold he cometh; 'tis not for us to fix the ſeaPaul reproveth them, that confidently gave it out, that the day of the Lord was at hand, 2 Theſſ ▪
2 24. Auſtin giveth a reaſon of it thus, ne forte cum
ſelf they ſhould queſtion all, when deceived in the time of their fore-ſetMundus eſt incorruptibilis, Bar. ad annum 1001. The faith of all truths is ſhaken, by the diſſpice of Atheiſme, Amos 6. 3. for things foretold in the Word ſhould be as certain, and have a like influence upon us, as if they were already accompliſhed. Behold the Lord is come.
6. From that [with ten thouſand of his Saints,] When
Christ cometh to judgement, his Saints come to judge the world with him. When the wicked are filled with amazeadmired in the glory he putteth upon them, 2 Theſſ. 1. 10 partly that Chriſt may make them partakers of the mediatory KingMatth. 19. 28. their ſuffrage is required, as apCor. 6. 2. partly for
Pſal ▪ 49. 12. The upright ſhall have dominion over them in the morning, that is of the reſurrection, they counted their lives madneſs and folly, but now they are exalted: partly to make amends for the perverſe cenſures of worldly men, now they are judged every day; counted the off ſcowring and reproach of men, but then the Lord will clear up their innocency, and they ſhall ſit as Juſtices with the Judge upBe Saints, if you would have a Saints priviledge; Fellons may be jovial in the Priſon, but they tremble at the Bar; they are happieſt that have joy and boldneſs at Chriſts appearance; when wicked men come like miſerable captives, how ſhall the Saints ariſe out of their graves like ſons of the morning? They and Angels intermixed in the train of Chriſt, what is wanting here, is richly made up there. 2 Walk as thoſe that ſhall be aſſofollow the Lamb whereſoever he goeth, when he is crowned at Hebron, he will not forget his old companions, cleave to him, cry not up a confederacy with them, that cry up a confederacy againſt him; he will ſay to you, you have been with me in all my ſufferings and ſorrows, now you ſhall be with me in my glory, Matth. 19. 27, 28. Again, Judge the world now, condemn them by your lives, as knowing that you ſhall condemn them hereafter by your vote and ſuffrage. N
Heb. 11. 7. a ſerious Chriſtian is a living reproof; a carnal profeſſing hypocrite, juſtifieth the wicked; ye have juſtified your ſiſter Sodom, ſee Ezek. 16. but a ſincere Chriſtian condemneth them.
7. From that [with ten thouſand of Saints] At Chriſts
appearance his train ſhall conſiſt of multitudes of Saints and holy Angels. Now they are but as two or three Berries upgreat rendezvouz, they are a number which no man can number, ſee Rev. 5. 11.
Rev. 7. 9. 'tis a comfort againſt the paucity and ſmalinnumerable, Heb. 12. 23, as the wicked ſhall be expoſed to the fellowſhip of divels, and perſons like themſelves, where the company ſhall add to the torment, ſo ſhall we be called to great Aſſembly, and to bear a part with that glorious train which com
To execute judgement upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him.
HAving deſcribed the Judge, with his attendants, he cometh to deſcribe his work, which is to convince, and execute judgement, together with the perſons againſt whom he will thus proceed [All that are ungodly amongſt them] as alſo the grounds and reaſons of the Proceſs, becauſe of their ungodly practiſes, and hard ſpeeches againſt Chriſt.
Some ſay the 14th verſe doth only contain the propheſie of Enoch, and that theſe words are the Apoſtle's application or explication of it, but improbably, the words running on in a continued ſenſe or form of ſpeech, and the applica
[To execute judgement] 'tis an hyſteron proteron, the laſt act is put firſt, execution before conviction or arraignment, [upon all] that is, upon all ſuch as are here ſpoken of, upon all the ungodly, for judgement is not executed upon the Saints, but for them. [And to convince] ſpeechleſs, Matth. 22. and ſelf condemned [all that are ungodly amongſt them] that is, amongſt the wicked, and the ſeverity of the proceſs is chiefly bent againſt thoſe that are ungodly [of all their ungodly deeds] in the Greek, the deeds of their ungodlineſs; now ungodlineſs here is not taken in its proper ſenſe for denying God his due honour and worwhich in an ungodly manner thy have committed] oppoſitions and reproaches [and of all their hard ſpeeches]
hard] as applicable to things as well as ſpeeches; our ſpeeches are here intended, as appearSam. 2. 3. in the Hebrews, and Pſal. 94. 4. How long ſhall they utter and ſpeak hard things, and the workers of iniquity boaſt themſelves [which ungodly ſinners] not only ſinners, but ungodly ſinners, for the greater emphaſis, ſee Pſal. 1. 1. [againſt him] that is, againſt himſelf, a
This verſe is large, and full of points; but becauſe the doctrine of the day of Judgment hath been already touch
1. Chriſts ſecond coming is to judgement; ſo 'tis ſaid in the Text, He ſhall come with ten thouſand of his Saints to execute judgement. Of his firſt coming 'tis ſaid. John 3. 17. God ſent not his Son to judge the world, but that the world through him ſhould be ſaved; he came not then as a Judge; but as a Redeemer, offering and procuring grace and life, when we fruſtrate the end of his coming as a Redeemer, we make way for the end of his coming as a Judge, and he that then came to us, will now come againſt us.
2. When Chriſt cometh to judgement, one great part of his work will be, to convince ſinners, and that openly, publiquely.
in the Conſcience, without any audible and external voice, bothex
and ſentence; others think the tryal and conviction ſhall be in the conſcience of a ſinner, but the ſenear is to receive it, as well as the Conſcience feel it: I conceive, that conviction, tryal, and ſentence, will be all open and publique, though I cannot expreſly ſay, that every particular ſin ſhall be diſcounfaithfulneſs in their callings, their oppoſition of God and Godlineſs, their oppreſſion of his ſervants, their neglect o grace, &c. with all the cirſtirring ſerm
&c. God keepeth an account of theſe things; thoſe paſſages which imply Gods reckoning with his people in the world, are but pledges of what he will do at the day of our laſt account: now here God talong time, and many means which we have enjoyed, as Luke 13. 7. theſe three years &c. it alludeth to the time of Chriſts miniſtry, he was juſt then entring upon his laſt half year, as by a ſerious harmonizing the Evangeliſts will appear, John 2. 54. This ſecond miracle did Jeſus in Canah of Galilee; account is kept of a former: 1 Kings 11. 9.—appeared to him twice, ſo theſe 23. years, and J
25. 3. all this is remembred and produced to con
This conviction implyeth two things. 1. The opening of the Conſcience, Rev. 20. 12. The books were opened, that is, the book of Conſcience, and the book of Gods remembrance; the conſciences of men ſhall then be extended to an exact view of all their works and deeds paſt; 'tis wonderful, but it ſhall be done by the mighty power of God; for 'tis ſaid here, he ſhall convince them of all their ungodly deeds, and hard ſpeeches; their works and words are not loſt and fortu nos
egisti, opera tua ſumus; ſinner, theſe are the things which thou haſt done and ſpoken, we will not leave thee, but bring thee to judgement; then is that expreſſion made good, their iniquities ſhall find them out, our old ſins, and carnal practiſes were long ſince forgotten and worn out of meCor. 4. 5. hidden things ſhall be brought to light in that day; that is, not only called to renotice and cenſure of others, as the context there ſheweth: ſo Eccleſ. 12. 14. 'tis ſaid, ſecret ſins ſhall be brought to judgment, if only diſcovered to the conſcience of the ſinner, they are ſtill kept ſecret: wicked men are already in a great meaſure convinc'd, yea & condemnd in their own conſciences, 'tis then Gods deſigne to ſhame them before all the world, how otherwiſe ſhall the ſuſpected innocency of his ſervants be vindicated, and Saints and Angels applaud the equity of his judgements, unleſs they have ſome cogniſance of the matter for which wicked men are condemned? Now theſe ſins may be diſcovered many ways, either by their own confeſſions, and pitiful complaints extorted from them by the power of God, they ſhall wail and bemoan their caſe thus probably, Oh that ever I deſpiſed Chriſt, oppreſſed his ſervants, oppoſed his truth, ſlighted the ſeaſons of grace, &c. ſee Rev. 6. 16, 17. or by the ſentence of Chriſt, in the proMatth 25. 41, 42, 43. and alſo by the teſtimony of the good and bad Angels againſt them: The good Angels and Guardians of the Saints, are ſenſible of the injuries done to them, and may poſſibly accuſe you to Chriſt upon that ſcore, Matth. 18. 10. the Divel, who is now a Tempter, will then be an Accuſer: One of the Fathers bringeth in the Divel pleading thus, Domine ſit meus per culpam, qui tuus eſſe noluit per gratiam, &c. Lord let him be mine by
ſin, who would not be thine by grace; I never died for him, had no heaven to offer him, only a little carnal pleaſure or profit, and this was enough to draw him from thee, &c. yea further, the Miniſters, and other godly perſons, by whoſe example they have been reproved or condemned, may give teſtimony againſt them, John 5. 45. there is one that accuſeth you, even Moſes, &c. the cries of thoſe whom they have oppreſſed and wronged, may poſſibly be renewed, James 5. 4. Abel's blood may cry out againſt Cain afreſh, ſtarved ſouls may cry out againſt a lazy Miniſter, oppreſſed ſubjects againſt a bloody Magiſtrate, the neglected poor againſt thoſe that have ſhut their bowels againſt them; as on the other ſide the godly poor that have bin refreſhed and relieved by the bounty of the rich, are ſaid to receive them into everlaſting habitations, Luke 16. 9. Again, the example of thoſe that have had leſs means may be produced againſt them, becauſe they went further in a way of compliance with the Lords purpoſe, Matth. 12. 41, 42. Others with whom we have ſinned may complain of us; Dives was afraid leſt his Brethren ſhould come into the place of Torment, Luk. 16. 28. which might be a means to increaſe his anguiſh, they ſinintelligible and effective.
Again obſerve, when Chriſt hath convinced, he will condemn,
and when he hath condemned, he will execute: Conviction now maketh way many times for converſion, but then for confuſion; now God killeth, that he may make alive, but then they are preſently tranſmitted and ſent into their everlaſting eſtate: Let us imitate the method of Chriſts proceſs in our judging our ſelves, let us examine judge, execute, not our ſelves, but our ſins; voluntary acts prevent enforced.
From that [Of all their ungodly deeds, &c.] Obſerve, That the proceſs of the laſt day chiefly lieth againſt the ungodly.
unrighteouſneſs is a cauſe of Gods wrath, as well as ungodlineſs, Rom. 2. 18. But ungodlineſs doth chiefly provoke; for the firſt
ex ordine modum, ex loco ſtatum, & dignitatem
uniuſcujuſque praecepti &c. The dignity of every command is known by the command of it; now in the firſt place, godlineſs is required, and then righteouſneſs, or a care of moral duties.
If you would know who are ungodly, ſee the notes on verſe 4. where they are deſcribed at large, all Atheiſts, peeuliative and prastical Pagans, ſinners that ſlight the offers of Chriſt, that neglect communion with God, and are touched with no reverence and dread of his Majeſty, all theſe are ungodly perſons, and alſo all that ſcof at Religion, and holineſs of converſation, that deſpiſe the Ordinances of God, oppreſs and perſecute his ſervants; hate his truths, theſe are all in the Scripture branded with the ſame mark, as I could eaſily ſhew you, if I l
Now none of theſe will be able to hold up the head in the day of Judgement, Pſal. 1. 5 The ungodly ſhall not ſtand in judgement, nor ſinners in the congregation of the righteous; for ſince they hate or neglect God, how ſhall they be able to look him in the face, or appear among his ſervants? They that have deſpiſed the myſterie of godlineſs, how can they expect the reward of godlineſs? You that mock at godlineſs, make Duties the objects of your ſcorn, not your care; how will Chriſt ſcorn you at the laſt day? Well then, if you would have the day of judgement comfortable to you, be not only juſt and ſtrict, but godly, for godlineſs is a notion diſtinct from holineſs, 2 Pet. 3. 11. 'tis not enough to do actions just and good, but we muſt do them upon the ſight of Gods will, and with aims at his glory: Holineſs implyeth a conformity to the Law of God, but godlineſs an enlightned reſpect to his glory, now a Chria living to God, Gal. 2. 19.
Once more obſerve, Theſe ungodly men are the rather
judged, becauſe they commit ſin with an ungodly mind, or ſin with a ſinning mind; for ſo 'tis in the Text; ungodly
deeds ungodly committed: A child of God may fall into wickedneſs, but he doth not commit it wickedly, with a full conſent; men are not condemned for infirmities but iniquities; as a child of God cannot act with ſuch liberty, purity and perfection in the ways of God, as he doth deGal. 5. 17. Ye cannot do the things that ye would, as will appear by a ſerious inMicah 7. 3. They do evil with both hands, earneſtly, the Lord that is tender of thoſe that ſin through infirmity, yet taketh notice to the purpoſe when men ſin for ſins ſake, and their hearts are largeworkers of iniquity, Mat. 7. 23. ſuch as make a buſineſs and a trade of it; a godly man doth not ſo much act ſin as he ſuffereth by it, peccatum patitur non facit, Bernard. He doth not pour out his whole heart this way, there are conſtant diſlikes in the ſoul, which are a let and reſtraint to him; uſually the ſins of the godly are either ſins of ignorance, incogitancy, ſuddain ſurreption, and daily incurſion, if they ſin deliberately there is not ſuch a ſpight and rage, as there is to be found in the ſins of the wicked.
From the next clauſe [and their hard ſpeeches] Obſerve,Not only the deeds of ungodly men, but their ſpeeches are brought into judgment; words do not periſh with the breath with which they are uttered, no, they remain upon record and we are to give an account of them at the laſt day, Mat. 15. 36. and James 2. 12. Men are more ſerious in their actions, but in their ſpeeches raſh and inconſiderate, and thoſe that dare not act evil, dare yet ſpeak; Oh conour actions, and our words were free, 'twere another matter; but he reckoneth with us about our ſpeeches, therefore ſo ſpeak, and ſo do, as thoſe that would be judged by the Law of the liberty.
That of all ſpeeches mens hard ſpeeches ſhall be produced at the day of judgment: Now what are theſe hard ſpeeches? I Anſw. either ſuch as have anger in them, as Solomon ſpeaketh of the froward mouth and perverſe lipps, Prov. 4. 22. when men breath nothing but fire, and drop coals inſtead of words; or ſuch as have pride in them, or contempt of others, as when we leſſen their abilities, inſult over their miſeries, They ſpeak to the grief of thoſe whom thou haſt wounded, ſee Pſal. 94. 4. or triumph over their ſlipps and failings: this is to pour ſalt and vine
Again, ſuch as have bitterneſs and malice in them, as calumnies and reproaches, Pſal. 64. 3, 4. They bend their bows to ſhoot their Arrows, even bitter words; By whiſperNumb. 12. 8. Were ye not afraid to ſpeak againſt my ſervant, againſt Moſes? The repetition of theſe hard ſpeeches will be ſad notes to your ears at the laſt day.
The next Note is, That of all hard ſpeeches thoſe are the
worſt which do moſt directly reflect upon the honour and glory of Chriſt; for ſo 'tis in the Text [hard ſpeeches ſpoken againſt him,] Now hard ſpeeches againſt Chriſt are either blaſphemies againſt either of his natures; the Ebionites deValen inians made him a phantaſtical man, or a man only in appearance, or murmurings againſt his providence and regiment of the world: Your words have been ſtout againſt me, Mal. 3. 15. When we tax and excuſe providence, as if the Lord were blind careleſs, unjuſt or injurious in his dealings: The Lord ſhall not ſee, he ſhall neither do good nor evil, how ſhould the moſt high know? or when we ſcoff at his word, as theſe, Jer. 23. 33. The burden of the Lord, the burden of the Lord, everymans word ſhall be his burden, becauſe the Prophets uſually began their Sermons with this Preface, The burden of the Lord, they ſcoffingly were wont to ſay, what burden have you for us
your words ſhall be your burden: So alſo when we ſpeak againſt his ways, calling zeal fury, ſtrictneſs a fooliſh preciſeneſs, and godlineſs puritaniſm: Oh Chriſti
Theſe are murmurers, complainers, walking after their own luſts, and their mouth ſpeaketh great ſwelling words, ha ving mens perſons in admiration becauſe of advantage.
HEre the Apoſtle commeth to make Application, and to prove that theſe were ſuch as Enoch had deſcribed, and therefore liable to the judgment threatned: Here are ſeveral things charged; I ſhall take them in order:
The firſt thing is, their unſatisfiedneſs with their preſent condition, expreſſed in two words, 1. Murmurers, 2. Complainers.
The firſt word muttering as men uſe when they are under a paſſion and diſcontent: The other word blamers of their lot and portion; namely, of that portion which is ſet out for them by God; the one implieth their diſcontented thoughts the other their qeurelous expreſſions. Note hence,
That murmuring is a great ſin; 'Tis ſo charged heremurmuring is: Secondly prove that 'tis a great ſin.
1. What it is, Sibbus.
the ſcum of diſcontext, or the
impatience, or ſuch bold expoſtulations and commutter, and then complain, the heart boyleth with impatience, and then the froth is caſt out in paſſionate ſpeeches and complaints: humble complaints are not murbold expoſtulations are murmurings, when we complain rather of God then to God, taxing the adminiſtration of his provianti-providence, firſt cheriſhed by repining thoughts, and then vented and uttered in bold and uncomely ſpeeches; thoughts are audible with God, but 'tis worſe when thoughts are not controled, but break out openly in words tending to Gods diſhonour; if the fire be kindled in our boſoms 'tis ſome kind of victory if we ſmother it, and will not let the ſparks fly abroad.
There are ſeveral kinds of murmuring, either against men, or againſt God, though in the iſſue all be againſt God, againſt God about men.
1. Againſt men, and ſo either againſt our equals or ſuperiours.
1. Equals, when we murmur becauſe they are admitMat. 20. 11. They murmured againſt the good man of the louſe, ſaying, theſe last wrought but one hour; ſo Luk 15. This thy ſon devoured his living with harlots, &c. and Beza, of ſome that reproached him with the ſins of his unregenerate conditiHi homines invident mihi gratiam divinam, ſurely theſe men are angry becauſe God hath ſhewed me mercy: there is an envious nature in man, we would all ſhine alone, and incloſe the common ſalvation; to upbraid men with late converſion is all one as to make it a crime, becauſe they are born but yeſterday, 'tis to take up that filth which God would have covered.
2. Againſt Superiours, eſpecially becauſe inveſted with Magiſtracy or Miniſtry, ſome men are of a yokeleſs liMurmurers, walking after their
own luſts, think Magiſtracy to be an incroachment upon their freedom, and therefore cannot away with any eſtaMiniſtry, that all the Lords people are holy, Numb. 16. 3 what need any to be ſet a part for that work; thus would they level all things in Church and Common-wealth, as thoſe Rebels roſe up againſt Moſes and Aaron: but though not againſt the Office, we may murmur at the perſons that are advanced, as if we would teach God how to govern the world, and whom to lift up and caſt down: or elſe by finding fault with their governEgypt, that it was Loquax eſt ingenioſa in contumeliam praefectorum provincia, ſi quis forte vitaverit culpam, contumeliam non
many ſuch ungoverned ſpiExod. 16 8. and 1 Sam. 18. 7. the calling is his Ordinance, the perſons are deſigned by his providence, and the work concerneth his glory, and therefore God taketh himſelf to be much inte
2. There is a murmuring which is immediately againſt God himſelf, ſince the fall man is always quarrelling with his Maker, either againſt his Decrees or his Laws or his Providence.
1. Againſt his Decrees, proud man cannot endure to hear of Gods abſolute Soveraignty, we will do what we will but we will give leave to God to do what he will: The good man of the houſe was fain to plead his right, Mat 20. 15 Shall I not do with my
&c. we can ſee no reaſon, why God ſhould paſs by one and chuſe another; though we can ſee no reaſon, 'tis enough 'tis Gods pleaſure, Mat. 11. 26. God hath his arcana imperii, as well as earthly Princes, and we have cauſe to admire what we cannot unRom, 9. 10 Who art thou Oh man that diſputeſt with God? we may chop Logick one with another, the potſheards of the earth with the potſheards of the earth, but Gods prerogative is above the tribunal of our reaſon.
2. His Laws, a proud creature cannot endure to hear of reſtraints, we could love other things in God, but not his legiſlative power,
Iſraelites murmured thus, the Land was a good Land, but there were Gyants and Sons of A
Numb. 13. 32. the Heaven promiſed is a good Heaven, but the way is rough and unpaſtable, duties are difficult and 'tis cumberſome to thwart our luſts; the project of carnal naPſal. 106 24 25. They deſpiſed the pleaſant land, they b
Heaven figured by the Laud of Canaan, is not counted worth the pains and difficulty of getting thither.
3. His Providence, in general when the wicked proſLebanon; David, though a Steward, he was aſhamed of it, and counts it bruitiſh ignorance Pſal. 73. 22. ſo Jerem. 12. 1. 2, 3. and Habakkuk chap. 1, But let us come to temptations that are of a more particular and private exwe want, or for what we have loſt, or for what we affect.
Firſt for what we w
as ſoon as we are ſtreightned, we complain preſently, this is not ſo bad as when we murmur out of wan onneſs, the Iſraelites (I obſerve) did ſall a murExod. 5. 14. for want of meat Exod. 16 2. want of bread, Numb. 20. 3. but at other times out of wantonneſs; they loathed Manna, muſt have Quails, but then ſome ſpecial judgment or other brake out upon them;
praying not of murmuring, the Throne of Grace was erected for a time of need, Heb. 4. 16. but 'tis mans uſual cuſtome to change duties into ſins, as admonition into cenſuring, inſtead of ſpeakI was dumb and opened not my mouth, ſaith David, Pſal. 39. We may open our mouths in confeſſions of ſin, humble narratives pleading of promiſes, but not in ſelf justifications, ſtormings against Providence, or words of unbelief and impatience, ſo we muſt be dumb and not once open our mouths.
Secondly, For what we have loſt, we complain when God taketh away ſuch a child, or ſuch a comfort, or blaſtSam. 18 33. we hate go&c. but oh Chriſtians remember when any thing is loſt 'tis a wonder all is not gone; Job loſt all, and yet bleſſed God, Job 1. 23. abſtulit ſed & dedit, He took, but he gave firſt: That we were once happy, ſheweth we have not always been miſerable, our Pilgrimage might have been wholly evil and uncomfortable, ſhall we receive good and not evil at the hands of the Lord, Job 2. there is much gone, but ſomewhat left, that little that is left is more then we have deſerved; many in the world would be glad of our Relicks, hath he taken ought from us? he might have taken more, he taketh part that giveth all; all is his own, he reſerved the property to himſelf; as much right as we had to our comforts was long ſince forfeited: If God hath lent us bleſſings and demand them again, ſhall we grudge them to the right owner? 'tis needful now and then that God ſhould take our comforts from us, when we have gotten a carnal pillow under our heads, we are apt
Heb. 10. 33. Ye took joyfully the ſpoiling of your goods, &c. you will ſay that was by Martyrdom, but your loſs by an ordinary providence; and will not you let God take us willingly as thieves and perſecutors, you have the ſame incouragements, a beter and enduring ſubſtance.
Thirdly, For what we affect: We are wont to murmur at the ſmalneſs of our portion, we have not ſo much as oBenjamins portion: Oh but conſider this it meer murmuring, God never undertook to maintain all his children at the ſame rate, and we cannot expect ſo much; variety of conditions is neceſſary for the preſervawealth to one, skill to anoſtrength to a third, one muſt reign, another ſerve, and all for the common goodArras is compoJacob took notice that his was become two droves, Gen. 32. 10. though when he firſt came into the Country he had nothing but his ſtaff in his hand: many of Gods children are not ſo high as thou art, if you murmur; what ſhould others do that have leſs; we caſt our eyes forward on thoſe before us, and becauſe we have not ſo much as they, ſo good trading, houſes ſo well furniſhed, ſuch honour and eſteem in the world, all is as nothing; h you do not look about you to the thouſands that come ſhort of you; you ſay why ſhould not we thrive as they? be preferred as they? Joſeph knew why Benjamin
Secondly, Let me ſhew you the hainouſneſs of the ſin, by the cauſes of it. 2. By the injuſtice of it.
1. The cauſes of murmuring are many, but all naught, as 1. Pride and Self-love, when men are conceited of themſelves, they ſtorm that others are preferred before them; a proud man muſt needs be diſcontented, becauſe he ſets an high price upon himſelf, and when others will not come up to his price, he is troubled; you will find ſuch a proud thought riſing in your heart, that men of your worth are not taken notice of, and yet they that deſerve leaſt, comreal worth is humble, the loaden boughs hang their heads, the Nettle mounteth, when the Violet lyeth ſhrouded under its leaves, and is only found out by its own ſcent: All Gods bleſſings are low to him that is high in his own eyes.
2. Impatience. We cannot endure the leaſt inconveniWhy is this evil befallen me? and Why ſhould I wait upon the Lord any longer? An unſubjection of Will to God, will inevitably put us upon repining.
3. Preſumption of merit, where all is of free coſt, there is no complaining; Men aſcribe to themſelves, when they preſcribe to God what he ſhall do for themdeſert, we may wonder more at what we have, then what we want; God would do us no wrong, if we were reduced to a leſs pittancepriſon, 'tis a favour we are not in hell: a Malefactor would be glad to commute his puniſhment, a greater for a leſs, death for exile; exile for loſs of eſtate, and then the whole for a part: Can a firebrand of hell murwherefore have we faſted, &c. Iſa. 58. I am not as other men, &c. Luke 18.
4. Carnal affection,
Gilbert in cant. 19.
neceſſities, and we ſeek to ſupply our luſts: Luſt is more given to murmuring then neceſſity; Nature is contented with a little, 'tis ſoon ſatisfi
5.
Ʋnbelief and Diſtruſt, Pſal. roThey believed not his word, but murmured in their tents: Men quardiſtruſt will be ſure to breed diſcontent; 'tis ill for the preſent, and they cannot ſee how it will be better; they could not believe that the wilderneſs was the way to Canaan; that God can love one whom he corrects; and therefore as ſoon as they feel the ſmart of the rod, they give vent to their paſſions.
Secondly, The injuſtice of it, 'tis injurious to God, to others, to our ſelves: 1. 'Tis injurious to God; muryou enter into judgement with him; as David on the other hand prayeth, Enter not into judgement with thy ſervant, O Lord, Murmurers either deny his providence, or tax it: Implideny it, as if God did not ſet out to every man his portion, if men did believe that God did govern the world, even as he made the world, why do they not comcreation as well as providence; we would laugh at him that would murmure becauſe God did not make him an Angel, or a Star, why is it not as ridiculous to murmure becauſe God hath made thee a ſubject, and not a Prince, a begger, and not a rich man; a ſervant, but not a maſter; but that they own the hand of God in one, and not in the other; as if the world were governed by blind chance. Or elſe they tax providence, of indiſcretion or unrighteouſneſs: 'tis marvellous to ſee how murmuring robbeth God of all
Soveraignty we will not let him do with his own as it pleaſeth him; the great conteſt between him and us, is, whoſe will ſhall ſtand, his or ours; it limits his power, and ſlghts it; when God doth not ſacannot, Pſal. 78. 20. We ſet him a taskPſal. 78. 17. We tax his wiſdom: Men will be teachJob 21. 22. Shall any teach God knowledge, ſeeing he judgeth th
They that diſallow of Gods proceedings, take upon them to be Gods Teachers: TwaAlphonſus, Si Deo a conſiliis ad
Many abdarken counſel with wo ds without knowledge, and caſt a reproach of folly and injuſtice upon Gods proPlin. Ep. 4. l.
M
goodneſs ▪
we are injurious, by diſMal. 1. 2 Wherein haſt thou loved us? As if they had nothing, becauſe not fully what they expected; 'tis mans nature to forget what is granted, and pitch only upon what is denyed; as children in a pet; throw away what they have, if you do not give them more: ſaith Haman, All this availeth me nothing, &cEſther 5. 13. and the whole Kingdom of Iſrael would not content Ahab when he falNaboth's VJuſtice alſo we tax, as if he did defraud us of our due; we
Matth. 20. 13: Friend, I do thee no wrong, &c.
2. 'Tis injurious to others, it puts us upon acts of violence and ſedition, the murmurers are called rebels, Numb. 17. 10. Schiſme in the Church, and ſedition in the Commurmuring; men do like their own rank and ſtation, and then murmure, and then perturb all; Oh that I were a Judge, ſaith Abſolom, and afterwards breaketh out into open rebellion; thin exhalations end in great ſtorms; ſervants would be maſters, and the poor would be rich, and ſubjects would be in office and power; and by giving vent to their repining thoughts, in
3. 'Tis injurious to our ſelves, man is a fooliſh creature, what doth he get by complaining of God? Who ſhall right us? Before what Tribunal will you put him in ſuit? Of all ſins murmuring is moſt unreaſonable, but very peruitious; what do we get by it but diſquiet and judgement? 'Tis like ſpitting againſt the wind, the drivel is returned upmurmuring ſpirit is a greater evil then any affliction, like a ſour veſſel, it turneth all things that are put into it into ſowrneſs; moſt mens miſery ariſeth from their diſcontent, if their heart and their condition were ſuited, they would do well enough in the world, we trouble our own peace; if we could learn to frame our minds to our eſtates, as the skilful Muſician letMi iam was ſmitDathan and Abiram ſwallowed up alive; fiery ſerpents, and plagues, and exCor. 10. 10. Neither murmure ye, as ſome of them murmured, and were deſtroyed of the deſtroyer.
Let us now make Application, Beware of murmurings,
Times and publike changes which have hapned amongſt us. 2. Murmurown private caſe.
1. Murmuring at the Times, 'tis a repining age we live in, many factions are diſappointed, and therefore the moſt are full of diſcontent, forgetting that all this is the work of a wiſe God: Miſtake me not, I liſt not to become the Times Advocate, it little beſeemeth us to be Patrons of publike miſcarriages, or Factors for any Private Intereſt.
Therefore let me proceed with the greateſt Scripture evidence and conviction, and ſtate what is murmuring at the Times: 'Tis forbidden Eccleſ. 7. 10. Say not thou that the former times were better then theſe; for thou doſt not enquire wiſely concerning this: Now what is the ſin tax
1. Not godly ſorrow, and complaining to God, and beMourners in Sion are marked for preſervation, Exek. 9. None are better friends to publike Intereſt; 'twere well if theſe Doves of the Vallies had more company; this is no ſin, for this is the only way of entring our proteſt, and being free from the corruptions of the age, God hath bound up all Politique Bodies in the ſame bundle, and we are concerned in others ſins; 'tis the art of divine mercy by this means to prevent publique ruine, by intereſting his people in the weltwo dry sticks will ſet a green one a fire: Can you blame the children of God then if they mourn, and enter their proteſt againſt the iniquity of the Times? The Corinthians were not clear of the inceſt committed anow ye are clear in this matter: 2 Cor. 7. 11. ſurely they that are involved in the guilt concerned in the judge
2. Not zeal in publique reproof. Iſa. 58. 1. C
&c. vitium ſaeculi is no excuſe; if we ſpare, God
taine Lectures of contemplative Divinity, or fight with Ghoſts, and antiquated Errors, but to oppoſe with all ear
3. Nor yet an holy diſlike and ſingularity, ſtanding aloof from publique corruptions, as Lot in Sodom, and Noah walked with God in his generations, Gen. 6 9. Gods children moſt commonly are forced to walk in a counter motion to the times, Paul when he had accuſed the times as evil, adviſeth Chriſtians to walk circumſpectly, Gal. 5. 16. Worldly wiſThe times are bad, let us do as well as we can; theres no living in the world, unleſs we yeild a little; the Oak is rent to pieces with the fury of the wind, when the willow boweth and bendeth; ſhall we alone reſiſt ſuch a torrent? Thus would we reaſon; but the ſpirit doth not looſen the reins, but ſtraighten them upon this conſideration; the days are evil, therefore be circumſpect, that is, be careful to keep cloſe to rule, left you be blinded and perverted by the ſubtleties of thoſe that lie in wait to deceive, and elſewhere ſhine as lights in the midst of a perverſe generation: Dead fiſhes ſwim with the ſtream, there is a difference between ſubjection to God, and compliance with men, &c.
But now poſitively, What is the fault there reproved? I Anſwer, 1. Fooliſh murmurings, or ſuch a fond and unTacitus obſerved it, vitio malignitat is humane vettra laudantur, praeſentia faſtidio ſunt; 'tis a common evil, men are praiſing paſt times, and declaimpreſent evils
lazineſs many times occaſioneth complaints: Many repine againſt God becauſe he hath given us our lot in ſuch an age, wherein publick conteſts put us upon the trouble of prayer, diſGod, now u
Again, private diſcontent may exaſperate ſome, things are not ſuitable to their humours and intereſts; no wonder if Demetrius and the Copperſottiſh carnality may be in the wind, carnal men will extol the happineſs of former times; their great hoſpitality and kind neighbourhood, their honeſt dealing, and good devotion; what a merry time it was, and how plentinew Goſpel came in, and they had nothing; but Moſs and Mattens, as thoſe ſots, Jer. 44. 18, 19. Formaliſts cry up the goodneſs of the old Religion to diſparage times of reformation; ſo the Roman Empire thrived more under falſe Gods; then under the Chriſtian Religion, wherefore Augustine wrote his Books, De civitate. Dei, to anſwer that charge; Chriſtians theſe timescauſes, as the clouds gather before the rain falleth.
2. When we paſs over the good, and look only upon the evil; we ſhould affictions with our mercies; Shall we receive good and not evil at the hands of God Job 2. 'tis railing to gather up the failings of others and not to take notice of their graces; ſo 'tis a railing againſt providence, and an ill office to be only like flies pitching upon a ſore place: is there no bleſſing with all this bad? with our temporal calamities have we not ſome inſpiritual priviledges? as in the wilderneſs they had Gods preſence, though they had a tedious paſſage of it; the free uſe of Ordinances will countervail all publique burdens, ſome ſuppoſe that Solomon in that Eccl. 7. 10.
Temple building, but the Taxes were great, and therethe former t
ſee 1 King. 12. 4.
5. When we charge our guilt upon the times, man is apt to transfer his faults upon others, and obliquely upon God himſelf, The woman which thou gaveſt me, &c. and ſo uſually the times wherein we live are ſuch, &c. why? God ordered them, and if you were as you ſhould be, the times could not hurt you, a great deal of fire falleth upon a ſtone and it burneth not, but a dry chipp ſoon taketh fire; men think if they be corrupt the ſault is not theirs but the times; 'tis yours certainly, 'tis bad men make bad times, as I ſhall ſhew anon.
Let me now give you a few Remedies.
1. When your hearts ſtorm, look back, there were inconveniences in the wilderneſs, but a ſore bondage in Egypt; a good memory is an help to thankfulneſs, for my owne caſe, when I am brimfull, I conſider the times that are paſt See 2 Chron. 15. from 3. to the 6.no peace to him that w
when private meetings were a conventicle, and in pubſigh, not ſpeak; when May poles and carnal ſports were preferred before the Sabbath, when afternoon Preaching was ſuppreſt to make way for thoſe ſports; when 'twas a crime to go from a doa
to hear the Preaching of the word; ſurely they that are ſo reaEgypt, have forgotten their bondage; when their cry came up to God becauſe of the anguiſh of their ſouls; our hard task-Masters, the domineering Prepromiſcuous communions, and the flat and cold repetitions of an impoſed liturgy quite forgotten; ſo the confinement of Preaching, and the reſtraint of Doctrines; theſe things are out of feeling, and therefore out of remembrance: one great defect the people of God are troubled withal, is a bad memory, Mich. 6. 5. Oh my people remember, &c. I tell you if we did but remember how we were Prelate-bitten, we would not murmur, but give thanks.
There is nothing now under the Sun, Eccleſ. 1. 7. We ſay, Is there any ſorrow like unto my ſorrow? things never were as they are now; certainly you do not rightly enquire after this matter, the world is the world ſtill, men have ever had the ſame principles, the ſame corruptions, the ſame temptations, there were Donatiſts then, as well as Separatiſts now, Pelagians then as well as Arminians now, Arians then as well as Socinians now, all new lights are but old darkneſs revived, neither new, nor lights; 'tis eaſie to paralopinions and faſhions, as the Sun returneth every year to the ſame points of his compaſs.
3. All commeth to paſs by Gods providence, he is the great Maſter of the Scenes, that preſents the world with a new Stage, both of Acts and Actors, 1 Sam, 2. 7, 8. The Lord maketh poor and maketh rich; he bringeth low, and he lifteth up; he raiſeth up the poor from the duſt, and lifteth up the beggar from the dunghil to ſet them among the Princes,
The government of the world is in Gods hands, and he caſteth down ſome, and raiſeth up others from beggery to Soveraignty, from the dunghil to glory: you ſee there his courſe is contrary to levelling, he will have ſome upon the Throne of glory; and you ſee again, that God hath an hand in all the mutations and changes that fall out in the world: and that theſe mutations are frequent, the world is toſſed to and fro like a bill from hand to hand, that Gods Soveraignty and Dominion over events may the better appear, and that power may not want a bridle, nor the low condition, a comfort; again, that all the Kings of the earth do hold their eſtates of God; ſay then, If God hath ſet up theſe perſons, let me ſee what God will do with them.
4. The good of times is not to be meaſ
Phyſick provoketh ill humours, better they ſhould be ſtirred then lye ſtill and foment a diſeaſe; God uſually commeth with a Fan and a Sword, we ſhould not murmur againſt the Sword, becauſe of the benefit of the Fan,
If every one did amend himſelf, the times would ſoon amend: MJoſhua 24. 15. I and my houſe will ſerve the Lord, if eveLapwing will go up and down fluttering and crying, to draw the fowler from her own neſt; we have ſome ſecret neſt of our own, and we are loath it ſhould be rifled and expoſed to publick view.
6. The worſe the times are, the more exerciſe for grace; we have more opportunities of ſhewing love to God then formerly, and zeal for his intereſts, and induſtry in find
7. There is an Antiperiſtaſis in grace as well as nature, you ſhould be better in bad times, as fountain water is hotPhil. 2. 15. when the air is infectious we are the more carefu
8. Complaining will not excuſe duty, it argueth little faith, is not Chriſt King? doth not he reign? little obedience, and care of reformation; a gracious heart is moſt apt to re
9. He that is not good in bad times, will be naught in better, Iſa. 26. 10. In the Land of uprightneſs will he ded vnjuſtly, a ſick man thinketh to have eaſe in another bed in another room carry him thither his pain continueth; if a carnal man had lived in the Prophets times, or the Apoſtles time, he would be the ſame as now, ſee Mat. 23. 29, 30. A bryar is a bryar where ever it groweth, change of times will not do the work without a change of heart: Adam ſinned in Paradiſe, the Apoſtate Angels in Heaven; Lot was un
2. The next Part of Uſe is to rebuke murmuring in our own priuate caſe; by way of conſideration take theſe helps.
1. A little is enough, too much is a ſnare, Luk. 12. 15. Mans life conſiſteth not in the abundance of what he poſſeſſ
the wants of nature are very few, till luſt make it ravenous, a garment too long will ſoon prove a dirty ragg, the greatlearn to abound, Phil. 4. 12. we ſay ſuch an one would do well to be a Lord or a Lady, 'tis an harder thing than you think it to be, a little ſufficeth to keep us till we come to Heaven; if we have cloaths for warmth, though not for pomp, 'tis enough, Hierom.
2. God hath an hand in all things, Pſal. 39. 9. Iſa. 38. 15. God is the Party with whom we have to do in ſickneſs, or any other trouble, every wheel moveth according to the motion of firſt, when we ſee the hand of God 'tis a piece of religious manners to keep ſilence.
3. God ſeeth what is fitteſt for us, if a man ſhould be left to carve out his own portion, he would be his own greateſt enemy; none hath more love then God, more wiſedom, and juſtice, then God; therefore count the preſent eſtate beſt, becauſe 'tis of his chuſing, ſhould the ſhepherd chuſe the paſtures or the ſheep? we are all for the delicacies of pleaſure and proſperity; children think green fruit the beſt diet becauſe it ſuiteth with their appetite; what a ſtrange creature would man be if he were what he would be himDavid doth, 2 Sam. 15. 26, 27. and to keep our deſires low, till Gods will be declared; 'tis eaſier to add then to ſubſtract, and to aſcend with providence, when the maſter of the feaſt biddeth us to ſit higher, then to be compelled to deſcend and lye in the duſt.
4. If it be bad, it might have been worſe, in regard of Gods abſolute power and our deſert; your ſuffrings are not ſo great as your ſins, Ezra. 9. 13. Thou haſt puniſhed us leſs then we have deſerved ▪
God is too juſt to do us wrong; if he will exchange Hell for Babylon ▪
there is much of mercy in it nothing of injuſtice; if you do not deſerve this uſage from the hands of men, you have deſerved this, and much more from God; 'tis deſerved of God, and therefore to be born patiently, 'tis not deſerved of men, therefore to be born chearfully; whoſe croſs would we bear, Chriſts or the Theeves Croſs? when we ſuffer deſervedly and as MaleTheeves Croſs.
5. The Lord diſpoſeth all for the benefit of his own people, ſo that if it be not good for the preſent, it will turn to good. Rom. 8. 28. if God ſhould not thus exerciſe us, we would have more cauſe to complain; he is too gentle a PhyſitiGods aim, rather then your preſent feeling; let him cut and burn here, that he may ſave hereafter, Domine hic ure, hic ſeca, &c.
6. Murmuring is ſo bad in none as in Gods children, it doth not become their priviledges ▪
their vows, their hopes; God, in covenant, is theirs, and he hath all things that hath him that made all things, all things are compriſed in God; if our lumber be changed into ſilver, our ſilver into Gold, our gold into one rare Pearl, that's all the other virtually; if God hath given us himſelf, his Chriſt, his Spirit will not all this content us? It doth not become our vows, and the promiſes which thou mconſolations of God to be ſmall with thee, now God tryeth whether thou wilt ſtand to thy word, and thou falleſt a murmuring; it may be juſt with God to dipp his Arrows in venom and vengeance, and ſhoot them into thy ſoul again: Once more, 'tis below your hopes, you ſhould have a ſpirit as high as Heaven, and will you ſtorm at eveArt thou the Kings ſon in law, and art ſo lean from day to day? are you Heirs of glory, and ſtand ſo much upon triffles? it ſhould not be.
Having given you ſome general Conſiderations againſt murmuring, I now come to particular Caſes.
1. Doeſt thou lye under deep preſting wants? divers have been put to great ſtreights, that have done God more glory: Muſculas a great Divine, yet forced to ſerve a Weaver for his ſubſiſtance: Paul made Tents that he might not be burdenſome, and ſo prejudice men againſt the GoAustin ſaw a beggar frisk
2. Haſt thou ſuſtained great loſſes? If God hath lent us bleſſings, and taken them again, ſhall we grudge them to the right owner, he took part that gave all.
3. Doſt thou endure great pains? there is a gradation in miſeries, thoſe that lite upon the eſtate, do not ſit ſo cloſe as thoſe that lite upon the body, and thoſe that lite upon the body are not ſo terrible as thoſe that lite upon the ſoul; a wounded ſpirit who can beat? bodily pains is the caſe we now ſpeak too, you are full of pains, but Chriſt
Martyrs ſuffered more, Heb. 11. 35. they were tortured, Pauls was an ordinary caſe, his thorn in the fleſh, 2 Cor. 12. was ſome great bodily pain; but Paul was a choice ſpirit, heathens have born it ſtoutly; Epicurus was full of ſolace in a fit of the Cholick, ob memoriam inventorum, by callTully ſpeakPoſſidoni
the Philoſopher, that whilſt he was unnothing was good but vertue, nothing evil but vice, and when his pain twinged him, would ſay, Nihil agis dolor quamvis ſis moleſtus nunquam confitebor te eſſe malum; Pain thou doſt nothing alter my opinion, though thou art troubleſom yet thou art not evil; but theſe were men that obſtinately maintainlife or death, if death, 'tis the laſt brunt, bear it patiently, thoſe enemies which ye now ſee ye ſhall them ſee no more, Heaven will make amends for all: If life, you will be aſhamed when well, that you had no more patience whilſt ſick; paſſive valour is the glory of a Chriſtian, active volour that is fomented with plenty of blood and ſpirits, is a poor thing to it, great Souldiers that will venture upon the mouth of a Canon, yet tremble at a diſeaſe, and lingring death, when they are ſick they are under gods arreſt, &c,
That I have given you remedies againſt murmuring by way of conſideration: Now by way of practice.
1. Divert the ſtream another way, as to the diſpoſition of heart, take this rule; Be ſtill examining thy ſelf, rather then judging God, Pſal. 4. 4. If God ſeemeth to neglect me, have not I neglected him, &c. as to the outward expreſſion of murmuring, turn the ſtreams again; expreſs thy ſorrows often in a way of prayer, thy rejoycings in a way
praiſe: prayer cureth murmuring, for that's a duty whereſubjection and dependance; and beſides, utto God, and we ſhall not complain of God: Praiſe cureth murmuring, Job 1 23. as long as we can give thanks, we will not be querulous; but when we are disdainful of bleſſings, and we ſay, what no more? Mal. 1. 2. the diſtemper is getting ground upon the ſoul.
2. Affect rather to be good then great, none murmur beCor. 4. 16. and look upon murmurings as worſe then pains or loſſes, thoſe are afflicti
The next part of their Character is [walking after their own lusts,] This is fitly ſubjoined to the former; for luſts make men froward and hard to be pleaſed; and the perexact Libertines, making their luſts their rule and their law; yea, the moſt bruitiſh of all luſts, the luſts of the fleſh; and therefore in Peter 'tis 2 Pet. 2. 10. That walk after the fleſh in the luſt of uncleanneſs; how portentous they were for impurities in this kind, we told you before; their [walking after their luſts] implyeth their giving up themſelves to ſuch a courſe, contrary to all fear of God, care of Laws, or reſtraint of nature.
The Point is, That 'tis an Argument of ungodlineſs when men walk after their own luſts: The Apoſtle appling the Propheſie of Enoch againſt ungodly men, bringeth this as a part of the charge, that they walk after their own luſts: I ſhall enquire
1. What luſts are? This I have Anſwered elſewhere;
James 1. 14. pag 105. and 106. for the preſent let it ſuffice to note, that luſt is either original, or actual.
1. It ſignifyeth our original pronnneſs to all that is evil, James 1. 14.
2. Actual luſt, ſo it ſignifieth any evil motion of the heart that ſwerveth from the Law of God, more eſpecially our inordinate deſires and inclinations to pleaſures, honours or profit; ſometimes they are called fleſhly luſts, 1 Pet. 2. 11. as carrying us out to the ſatisfaction of our bodily and bruitiſh appetites; ſometimes worldly lusts, Tit 2. 12. becauſe they are ſtirred by worldly objects; luſts are the fever of the ſoul, unnatural heats, tranſgreſſing the Laws of reaſon, and bounds of Religion.
2. What doth this walking imply; 'tis elſewhere exſerving divers luſts and pleaſures, Tit. 3. 3. and by fulfilling the deſires of the fleſh and the mind, Epheſ. 2. 3. It noteth,
Firſt, a willing ſubjection to luſt, as a law or as a Master, the one is implyed in walking after our luſts, the other in ſerving our luſts; when men do as they pleaſe, and let their ſenſual heart give Law to the whole man: a child of God may be overcome by his luſts, but he doth not walk after them, or ſerve them, he may be foiled, hut he doth not give over the combate, and is ſtill reſiſting, ſtriuing, pray
2. Cuſtomary practice and obſervance, walking is a proGal. 5. 16. and doth not fulfil the luſts of the fleſh; but 'tis a wicked mans work and employment.
3. A fond indulgence; they are ſo far from thwarting luſts that they provide, contrive for them, Rom. 13. 14. Make not proviſion for the fleſh, to fulfil the luſts thereof, they nouriſh their hearts, fondle luſt, and make a wanton of it, they do not crucifie it, and ſet up a courſe of morti
note of unregeneracy, or a ſtate of ungodlineſs; the Apoſtle deſcribeth the natural ſtate by this ſerving, Tit. 3. 3. and this fulfilling, Eph. 2. 3. and when the Holy Ghoſt doth derive the pride and folly of youngwalk in the way of thine own heart, Eccleſ. 11. 9. and the negative or privative work of regeneration is cala putting off the old man with his deceitful lusts, Eph. 4. 22 and it ſtandeth with good reaſon.
1. Becauſe they that walk after their luſts ſeek to cheriſh that which Chriſt came to deſtroy, and ſo go about to deto deſtroy the works of the Devil, 1 John 3. 8 John 8. 44. Ye are of your father the Devil, and the luſts of your father ye will do: Now when Chriſt com
2. They that walk after their luſts have not taken the rule of the new creature upon them; the new man hath another Maſter and another rule, the renewed ſoul is not goGal 6. 16. it we have not changed our rule, 'tis a ſign we have not changed our Maſter.
3. They that walk after their luſts, never felt the powgrace of God teacheth us to deny all ungodlineſs and worldly luſts Tit. 2. 11, 12. how doth it teach us? I Anſwer, partly by diverſion, by acquainting us with better things in Chriſt, Rom. 13. 14 Put ye on the Lord Jeſus, and make not proviſion for the luſts of the fleſh; love cannot lye idle in the ſoul, the mind of man muſt have ſome oblectation and delight, either love runneth out in
2. Partly by way of help and ſupply; it planteth oppoſite principles and makes uſe of an oppoſite power, it plants oppoſite principles, a new nature that hath new deſires and delights, 2 Pet. 1. 4. and maketh uſe of an oppoſite power, which is the ſpirit of God, Rom. 8. 13.
3. Partly by way of argument; grace outunſuitableneſs of it to our condition, ſee Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows; Baptiſm implyeth a renunciation of ſins, 1 Pet 3. 21. 'tis an anſwer to Gods demands, Credis? Credo, ab renuncias? Ab renuncio, ſpondes? ſpondeo. Therefore he that liveth under the full power of luſt, hath forgotten his Baptiſmal vows, 2 Pet. 1. 8. forgotten that he was purged from his old ſins: it pleadeth alſo the unſuitableneſs of it to our hopes, 1 Pet 2. 11. we are paſſing on to another Country, where we ſhall enjoy a price, and ſinleſs eſtate.
Let us now apply the point.
It diſſwadeth us from walking after our own luſts: yourenounce your allegiance to God; Luſt ſets up another Lord, and maketh us ſtand in defiance with the God that made us; his Laws call for one thing, and your luſts crave another: God ſaith, put off the old man with his deceitful luſts, and you ſay, we will keep them: Can they be good ſubjects that live in defiance of their SoveHerod would not have his Herodias touched; we take it hainouſly when the
2. Otherwiſe you ren
Gal. 5. 24. They that are Chriſts, have crucified the fleſh, with the affestions and luſts thereof: He doth not ſay, they are Chriſts that take up this opinion and naked belief, that he was cruthat feel that he was crucified, that by the vertue of his Croſs do cruChriſtian, and yet worldly! A Chriſtian, and yet ſenſual! A Chriſtian, and yet proud! You that are given to pleaſures, do you believe in Chriſt that was a man of ſorrows? You that are carried after the pomp and vanity of the world, do you believe in Chriſt, whoſe kingdom was not of this world? You that are proud and lofty, do you proſeſs an intereſt in Chriſt, who ſaid, Learn of me, for I am humble and lowly? 'Tis in vain for you to talk of his dying for ſinners, and boaſting of his Croſs, when you never felt the vertue of it, Gal 6. 14 What experience have you, that his Croſs was the Croſs of the Son of God, when your hearts linger as inordinately after carnal things as ever? Have you gotten any thing by it? Do you feel any weakning of luſts? Any decay of ſin? Are you planted into the efficacy of his death? Rom. 6 5. If not how can you glory in the Croſs of Chriſt?
3. Otherwiſe you are not acquainted with the ſpirit, his work is to mortifie luſts, Rom. 8. 13. and they that are after the fleſh, do ſavour of the things of the fleſh; and they that are after the ſpirit, the things of the ſpirit; Rom. 8. 5. Af
4. God doth not only require you in point of Soveraignty, to put away your luſts, but alſo pleadeth with you upon terms of grace, Titus 2. 14. The grace of God that bring th
Grace hath deblood of Chriſt the joys of Heaven, and ſhall we count any thing too dear to part with for Graces ſake? God forbid. A right eye, and a right hand, cangive the body to be burnt, to offer the firſt born for the ſin of thy ſoul? conſidering his abſolute right over the crethy life, and thy childrens life, but he only requireth thy luſts, things not worth the keepbad inmate; which if we know its peſtilent influence, we needed no more arguments to turn it out of doors; thy luſts God requireth, things we are bound to part with, to preſerve the integrity and perfection of our natures, if God had never dealt with us in a way of grace; but now ſhall grace plead in vain, when it preſſeth to deny luſts, will be the ſhame and horrour of the damnd
for gold, with a lit
5. Conſider what luſt is; 'tis the diſeaſe of the ſoul: NaCalor vitalis, the vi
but luſt is like a feveriſh heat, that oppreſſeth nature, we ſhould get rid of it, as we would of a diſeaſe, the ſatisfaction of it is ſweet to carnal nature, ſo is drink to a man in a fever; who would deſire a Feven to relliſh his drink? Better be withpains of mortification will not be ſo bitter as the h
luſt let alone beginneth our hell, 'tis a burning heat, that at length breakeverlaſting flames: Again, luſt is the diſorder of nature, as 'tis monſtrous in the body, if the head be there
feet ſhould be, and the feet there where the head ſhould be; ſuch a deordination is there in the ſoul when the affections carry it, and when Reaſon ſhould be in dounderſtanding and conſcience preſcribe to the Will, the Will according to right reaſon and conſcience moveth the affections, the affections according to the command and counſel of the will, move the bodily ſpirits and members of the body, but by corruption there is a manifeſt inverſion and change, pleaſures affect the ſenſes, the ſenſes corrupt the fantaſie, the fantaſie moveth the bodily ſpirits, they the affections, and by their violence and inclination the Will is enſlaved, and the mind blinded, and ſo man is carried headlong to his own deſtruction; now ſhall we cheriſh theſe luſts and brutiſh appetitions? The Lord forbid.
6. 'Tis luſts that hinder the peace of the world, our own peace: how quietly and happily would men live, if they were more mortified? Men deſire more then they have, and ſo are made poor, not by want, ſo much as deſire; he that expects little, is ſoon ſatisfied: 'tis our own paſſions that raiſe a ſtorm in the ſoul: a man that is vile and little in his own eyes, when others contemn and ſlight him, they do but ratifie his private opinion of himſelf, and who can be angry with others, becauſe they are of the ſame judgeluſt, and the trouble ceaſeth: What need Haman be troubled that Mordecai did not bow the knee, but that he looked for it? Nay, Luſts trouble our p
let alone, end in groſs ſins, and groſs ſins in deſperation: love of pleaſures, if uncontolled will end in drunkenneſs, or adultery and envy in murder and violence: ſins unchecked, grow lic
and unruly: Judas allowed his covetouſneſs and it brought him to betray his Maſter, and that Brought him to the halter: Gehazi was firſt blaſted with covetouſneſs, and then with leproſie. and ſo became a burden to himſelf: Ananias and Sap
taken off by a ſudden judgemel
to bring us to ſin, and by ſin to ſhame, and by
ſhame to horrour and deſpair; ſo that if we walk after our luſts, it proveth a ſad walk in the iſſue: Again it diſturbeth oupeace with others, theſe Libertines were yokeleſs, and could not endure reſtraints, becauſe wedded to their own luſts, 'tis not opinions divide the world, ſo much as luſts and intereſts.
7. The more you walk after your luſts, the more you may: they are not quenohed when they are ſatisfied, but increaſed rather, as the fire is, by laying on of new fewel, the digiven to much wine, 'tis enſlaved to wine in the Greek: In this ſenſe we are ſaid to be brought under the power of the creature, 1 Cor. 6. 12. ſo that what ever ſhame or loſs enſueth, you cannot leave your luſts. Jer. 18. 12. There is no hope, &c. they ſee 'tis bad, and cannot ſee how it ſhould be otherwiſe.
8. What can we get by ſin but a little pleaſure? Tit. 3. 3. ſerving divers luſts and pleaſures, this is the great Sorcereſs that inchants the whole world, the root of all ſin, they loved pleaſures more then God, 2 Tim. 3. 4. 'tis not imaginais honest, it muſt be profit or pleaſure: now that a man ſhould enſlave himſelf forever, and that for a little pleaſure, which is baſe in it ſelf, and loſt as ſoon as enBreve eſt quod delectat,
the pleaſure is but ſhort, vaniſhing, but the pain is for ever? and will you for a thing of nought break with God, and forfeit your immortal ſouls? Oh let it not be.
Let all this now perſwade you to deny your luſts, rather then to feed or cheriſh them, to renounce them, and not to walk after them: There are three degrees of this denial: 1. They muſt be prevented, and kept from riſing. 2. Suppreſſed, and kept from growth. 3. We muſt not accompliſh them, and if they gain conſent, keep them from execution: Suitable to which three degrees, there are three duties, 1. Mortification, that we may prevent them. 2. Watchfulneſs,
Reſolution, that we may not accompliſh them.
1. To begin with the top and higheſt degree is to prePet. 2. 11. Abſtain from fleſhly luſts, 'tis not enough to abſtain from acts of ſin, but we muſt abſtain from lusts, yea the root muſt be deadned, Gal. 5. 24. Crucifie the fleſh, ſhe is chaſte that checketh an unclean ſolicitimely to ſuppreſs them, laus eſt aliqus in ſecundis ſtare, to conquer luſt when we cannot curb it, and wholly keep it under: Daſh Babylons brats againſt the ſtone, and take the little foxes, ſmother it in the conception, Jam. 1. 15. 'tis a great ſin to quench the ſpirits motions, ſo 'tis a great neglect not to take notice of the firſt thoughts and rilittle ſticks kindle firſt, and ſet the great ones on fire, cruſh the Cockatrice in the egg, the fleſh riſeth up in arms againſt every gracious motion, ſo ſhould the ſpirit, the better part, againſt every ſinful motion, Gal. 5. 17. chide away your carnal thoughts, and let them not finde harbour; if the envious man throw weeds over the Garden wall, the gardner will not let them root there; if Sathan caſt in thoughts, caſt them out again with indignation.
3. Let not worldly luſts be put in execution. If thou haſt neglected the mortifica ion and deadning of the affections, if ſin hath got the ſtarreſtrain the practice, Jam. 1. 15. L
that is, an external ſinful action, there are works of the fleſh, that follow the l
Gal. 5. 19. 'tis good luſt grieveth the ſpirit of God, yet the work, beſide the grief bdiſhonor to God, giveth an ill example, bringeth ſcandal to Religion, maketh way for an habit and further proneſs to ſin; therefore if thou haſt not prevented the luſt, act not the ſin, Micah 2. 1, 2. Wo be to them that deviſe evil upon their beds, and when the morning is light, they practiſe it: 'tis naught to harbour the
motion, to plot and muſe upon ſin, but 'tis worſe to practiſe it, for every act ſtrengthens the inclination, as a brand that hath been once in the fire, is more ready to burn again, if the divel have kindled a fire in thy boſom, let not the ſparks fly abroad, but keep the temptation within doors, left thou more betray thy ſelf into Sathans hands.
The third clauſe in this Application of Enochs propheſie is, that [their mouth ſpeaketh great ſwelling words.] In Enochs propheſie not only ungodly deeds are noted, but hard ſpeeches; theſe Gnoſticks were faulty both ways, both in word and deed: that which is charged here, is a fault in their ſpeech. 'Tis ſaid Dan. 11. 36. The King ſhall ſpeak marvellous things againſt the God of gods. In the Septuagint the ſame phraſe is uſed that is here, Simon Magus▪
above the true God: or elſe theſe ſwelling words may relate to their boaſting of their own knowledge, from whence they were called Gnoſticks, and Tertullian ſaith of them, omnes tument, omnes ſcientiam pollicentur ipſae mulieres haereticae quam ſunt procaces! They all ſwell with pride, and make oſtentation of deeper knowledge, their very women ▪ how conceited are they! Or elſe it may ſignifie their proud cenſures of others, their ſcorning of the Guides of the Church, as 'tis ſaid of ſome, Pſal. 73. 9. They ſpeak loftily, they ſet their mouth againſt the heavens, their tongue walketh through the earth, they took a liberty to ſpeak of all things and perſons at pleaſure, without any reſtraint, which was and is the very genius of theſe and other Seducers: rather I ſuppoſe, though not excluding the other ſenſes, theſe ſwelling words relate to their phraſ
and unſavoury gibberiſh which they uſed in repreſenting their oPeter calleth them, ſwelling words of vanity, 2 Pet. 2. 18. The Note hence is this.
That the pride and vanity of Seducers, is uſually bewrayed
in the fondneſs and affectedneſs of their expreſſions. The affected language of the Gnoſticks and Valentinians, may be
Iraeneus; and how much this pattern hath been imJerome taxeth Jovinian withHieron. lib. 1. adverſus Jovin.
his ſwelling ▪ words: In times more modern, Swinkfield was obſerved to be always talkIllumination, Deification &c. and the Famuliſts cant is not unknown, of being godded with God, and chriſted with Chriſt; ſo Jacob Behmens ▪ greening of the inward root, &c. and Calvin ſaith of the Libertines of his time, communi ſermone ſpreto, exoticum neſcio quid idioma ſibi fingunt, interea nihil ſpirituale afferunt; they pretend to matter more ſpinoiſom errours diſguiſed, or common things repreſented in uncouth forms of ſpeech which the Scriptures own not, rational and truly ſpiritual men underſtand not; the ſame unſavory & unintelThe retired mans meditations, wherein the higheſt principles of our moſt holy faith are endeavoured to be undermined by this Artifice of covert and affected ſpeech, but that by the promyſtery and depths, Rev. 2. 24. that deſpiſing the ſimplicity of the world, and the common and avowed principles, he may be the more pliable to their carnal fancies, which if naked y expoſed at firſt, would have nothing of allurement and temptation in them to any well diſpoſed minds: well then, be not wrapt into admiration with nooppoſitions of ſcience falſly ſo called, 1 Tim. 6. 20. This is the Devils device, firſt to maze people, (as brids are with a light and a bell in the night) and then to drive them into the net: if you would keep to wholſome Doctrine, keep to a form of wholeſome words; and do not place Religion in conholy dialect I know becometh Saints; but an affected p'raſeology is one of Satans lures, and a means to corrupt many.
Having mens perſon in admiration becauſe of advantage.] Junius applyeth this to thoſe that ſet up Angels and unknown names, and perſons in the Church inſtead of Chriſt, but I think 'tis rather to be apperſon is therefore put for the outward ſtate and appearance, in which ſenſe 'tis ſaid, Thou ſhalt have no reſpect of perſons in judgment, that is, of their outward condition and eſtate;As Ge. 19. 21. Naſhati panethe word ſignifyeth I have accepted thy face, or lifted up thy face the Sept. render
We, I have acaccepting of perſons is rendred by the Septuagint by Having mens perſon in admiration; now this they did for advantage, that is, either to gain men to their party, by crying them up as holy and knowing, to the contempt of others who were more valuable for the ſincerity of Religion; or elſe for worldly profits ſake, thoſe whom they feared, or from whom they expected any worldly profit, as the rich and powerful, upactions, and magnifying their perſons.
Having been ſo long in the former part of the Verſe, I ſhall but mention the Notes here.
1. None ſo fawning and baſe ſpirited as the proud for their
advantage; theſe ſpoke ſwelling words, and yet baſely crouching for profits ſake. Ambroſe noteth it of a ſpirit of ambition; ut dominetur aliis prius ſervit curvatur obſequio ut honore donetur; none ſtoop ſo as they that have a mind to riſe,Dr. Jackſon in his Treatiſe of faith.That they were willing to take Chams curſe upon them to domineer in the Tents of them, that is, would be ſervants o
ſlaves to great mens ſervants, that they might lord it over Gods Heritage; men of proud inſulting ſpirits, how low for their own ends? as Abſolom courteth the people to juſtle his father out of the Throne, 2 Sam. 15. 2, 3, 4, 5. and Tacitus obſerveth the like of Othe, that he did proiicere oſcula, adorare vulgus & omnia ſerviliter pro imperio: adore the people, kiſs the meaneſt, baſely diſpenſe his courteſie to the vileſt, all to further his deſigns upon the Empire;
Ammianus Marcelliuus, lib. 25. obſerveth the ſame of Julian, that out of affectation of popularity he delighted to converſe with the meaneſt of the people; certainly a proud ſpirit is no great ſpirit, no more then a ſwoln arme can be accounted big.
2. Having mens perſons in admiration for advantage, is a
ſin: we may admire the gifts of God in others, ſo as to praiſe the giver; but not ſo as to be guilty of anthropolatry, or man worſhip, 1 Cor, 3. 21. not ſo as to deſpiſe others, who have their uſefulneſs, and it may be as excellent a gift in another kind, 1 Cor. 12. 7, 8, 9, 10, 11. not ſo as to promote our intereſts thereby; this is ſervile flattery conHoſea 7. 8. not ſo as to be afraid to tell them their own, or for their fear or favour to wreſt the truth of GodMat. 22. 16. Thou teacheſt the way of God in truth neither careſt thou for any man, for thou regardeſt not the perſon of men; let all regard this, eſpecially the Miniſters of Chriſt.
3. That ſeducers are apt to inſinnuate with great perſons,
and men of power and intereſt, that having their ear and countenance, they may ingage them againſt the truth: having not truth of their ſide, they uſe the more craft: as the Ivy not being able to ſupport it ſelf, twineth about the Oak till it ſucketh out its heart; Gods Meſſengers carry it more openly, and with a ſingle plainneſs, ſee 2 Cor. 1. 12. creepers and fawning paraſites do but draw a ſuſpicion upon themſelves; ſurely Gods cauſe is able to ſtand upon its own legges, and needeth not the ſupport of ſo baſe an Arti
But is it not lawful to uſe ſome prudence in this kind, and to inſinnuate with great men for the advantage of a good cauſe?
I Anſwer, To be over ſolicitous in this kind, argueth diſtruſt of Gods providence, and draweth ſuſpicion upon the way which we would need maintain; that matter is not very cumbuſtible where men blow ſo hard: what favour commeth in the faiAll men ſeek the Rulers face, but every mans judgment
is of the Lord; and what may be gotten by honeſt; open, and lawful means, as by humble addreſſes, and the magActs 18. 8. and Acts 19. 31. Some of the chief of Aſia were friends to Paul: but now when this reſpect is to be gotten by clamular and diſhoneſt arts, and cannot be kept without flattering them in their ſins, or complyance with their luſts and carnal deſigns, and men ſtretch their conſciences, and make it their buſineſs to huright and honeſty, to accompliſh their ends, and magnify thoſe whom they would have ſcorned, if their ſtation had not been ſo high; This is to have mens perſons in admiration for advantage.
4.
Ʋſually men of a falſe way in Religion admire thoſe of
their own party above others of known worth and integrity; this is one part of the ſenſe; all of their own way they acGnoſticks, that is knowing perſons, as if others, how much ſoever owned by God, as having the ſtamp and impreſs of gifts and graces upon them, were not to be comgenius of all Sectaries, illi
ſaith Tertullian, 'tis religion enough to be one of them.
But Beloved remember ye the words which were ſpoken before of the Apoſtles of our Lord Jeſus Chriſt.
HAving deſcribed theſe Seducers, he exhorteth thoſe to whom he wrote, to beware of them, aliedging the warning of the Apostles, to ſhew that not only Enoch, who might be ſuppoſed to ſpeak of the wicked men of his own time; but the Apoſtles, who expreſly ſpake of the preſent age, foretold that ſcoffers and ſons of Belial ſhould ariſe in the Church.
There is nothing difficult in this Verſe, only a doubt is to be diſcuſſed; doth not this paſſage yeild an Argument againſt the Authority of this Epiſtle? he ſpeaketh of Apoſtles, and of words ſpoken before by them, as if he were of an inferiour orbe, and writing long after their publicati
1. Peter maketh mention of the Epiſtles of Paul, yet it doth not weaken his Authority, 2 Pet. 3 15, 16.
2. In the place exactly parallel to this, 2 Pet. 3. 2, 3. that Apoſtle citeth other writings, yet avoweth his ApoBe mindful of the words ſpoken before by the holy Prophets, and the commandment of us the Apoſtles of Jeſus Chriſt.
3. This term [before ſpoken of] only ſheweth that he wrote late, when either the Apoſtles were dead, or their writings were common in the Church:
But why doth he quote the words of the Apoſtles, neiPeter doth: I Anſwer, partly out of modeſty to point at the place whence he had taken theſe thing
2. To declare their mutual conſent: In the mouth of two or three witneſſes ſhall every word be eſtabliſhed.
The Brother of James.]
Notes from this Verſe are theſe.
From that [Beloved] which compellation is uſed to note his affection in this writing, the like is uſed by Peter, 2 Pet. 3. 1. Beloved I thought meet, &c. When we declaim againſt errours, we ſhould do it out of love, and a tender reſpect to the good of ſouls: In all conqueſts we had need watch our own hearts; people ſuſpect us to act out of peeviſhneſs and ſininiſter affections, to ſerve a ſect and party, and our ingagefaction, not zeal, therefore be the more care
Again, we may be earneſt againſt errour, when corrupt men are gotten into eſteem; but 'tis in love to you, if we expreſs our ſelves with ſome warmth and affection, 'tis for God, and your ſouls are concerned: 'tis obſervable John, the Diſciple of love, is moſt earneſt againſt deceivers; bid them not good ſpeed ſaith he, 2 Ep. John 7. 10. and eveMy little children beleeve not every ſpirit, &c. there are many Anti. Christs, men that lye and have not the truth; 'tis ſad your Miniſters ſhould be looked upon as enemies, becauſe they love you, and warm you; But you will ſay 'tis out of perverſeneſs, to ſerve their factiodium upon parties oppoſite to themCharity thinketh no evil, we ſhould not interpret the worſt; thoſe that ſtorm at a warning, give a ſhrewd preſumption of their own guilt: uſually perſons that object thus, are ſuch as would have us tamely to ſufthe ſhame of others, but their good, which we aim at.
From that [Remember,] Seaſonable remembrance of truths is a great help and relief to the ſoul; John 2. 22. When he was riſen from the dead, the Deſciples remembred, &c.
events 'tis good to remember Propheſies, they confirm the ſoul, and ſupport it againſt the preſent diſtreſs and temſins and diſcomforts ariſe from forgetfulneſs moſtly, and want of actual remembrance; Have ye forgotten, Heb. 12. 5. but now when the ſpirit is ready with the remedy, as the fleſh is with the temptations, 'tis a mighſeaſonable thoughts carry it, I do not ſay bare thoughts do it, unleſs God be in them; there may be grahelp to prayer, Eph. 6. 17, 18 Take the ſword of the ſpirit which is the word of God, praying always, &c. a check to temptations to ſin, Pſal. 119. 9. I have hid thy word in my heart, that I might not ſin againſt thee; a ſupport in afflictions, Heb. 12. 5. a remedy againſt errour, John 14, 26.
The next Clauſe is [the words ſpoken before] The Propheſies
of Scripture evince the truth of it; things are there ſpoken long before they fall out, not only before the event, but before the cauſes, or remorſe tendencies to ſuch an event; wiſe men may gueſs when they ſee probabilities, and forenatural cauſes; the Devil can many times ſhrewdly interpret the predictions of the word, but a certain precience of what is future, and meerly in it ſelf contingent, is the prerogative of God, Iſa. 41. 22. Let them foretel things to come, &c. this is done in the Scripture, Cyrus is mentioned by name an hundred years before he was born, Iſai. 25. 1. The birth of Joſiah 300. years before it came to paſs, 1 King. 13. 2. The building of Jericho 500. years before it was re-edified, Joſh 7. 26. with 1 King 16. 34. The great promiſe of Chriſt in Paradice, accompliſhed a thouſands of years afterward; the people of the Jews were
Authentick Register, but an infallible prognoſtication; theſe two ſignal providences of the rejehis ancient people, but ſend his own Son, to ſuffer a ſhameful and an accurſed death; he that hath been faith
I go on in the Text, [of the Apoſtle of our Lord Jeſus,]That the words of the Apostles are the Rule of faith; theſe were legati a latere, ſent from the ſide of Chriſt; they had an extraordinary miſſion and call immediately from Chriſt, as Chriſt from the Father, John 17. 18, and John 20. 21. they had extraordinary gifts, as infallibility, quod hoc, as to the work of an Apoſtle, the power of working miracles, &c. and ordinary gifts in an extraordinary mantongues, &c. they were to write Scripture, and to conſign a Rule to the uſe of the Church in all ages: This word of the Kingdom muſt be Preached till the end come, Mat. 24. 14. and Chriſt prayed for no more then do believe through their word, John 17. 20. and to them he ſaid, Matth 28. I am with you to the end of the world, no other doctrine can we expect till we come to ſtudy Divinity in the Lambs face.
Once more, theſe Apoſtles of the Lord, were Paul and Peter, 2 Tim. 3. 1, 2, 3, 4 Peter, 2 Pet. 3. 2, 3. FromJude taketh many paſſages.
'Tis not unlawful to make uſe of the writings of other men. Compare the fifteenth and ſixteenth Chapters of Iſaiah with the 48 of Jeremiah, eſpecially Iſa. 16. 8, 9, 10, 11, verſes, with Jer. 48. 32, 33, 34, 35, 36. and you ſhall ſee how they agree almoſt word for word; the gifts and la
but to exerciſe induſtry, in ſome caſes if we ſpeak, iiſdem paene literis & ſyllabis ▪
(as Melanchthon wiſhed Divines would) in the ſame words, 'tis not a fault in controverſies and poold words, then coin n
many now ſcoff at common truths, as if Preacha good ſcribe indeed muſt bring forth out of his Treaſury things both new and old, repreſent common things in a freſh ſavory way; yet 'tis not altogether un
Yet again, Jude an Apoſtle ▪ quoteth Apoſtles; Daniel aJeremiah, Dan. 9. 2. Peter was converſant in the Epiſtles of Paul, 2 Pet. 3. 16. Paul himſelf had a care of the Parchments, that is (as ſome ſuppoſe) the Volumes and Books of Scripture, 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners, but for the higheſt, a ſtudy becomming the moſt eminently gifted; there is a paſſage, Pſal. 119. 75. Let thoſe that fear thy name turn unto me, & thoſe that have known thy teſtimonies; that turning to him, ſome underſtand of joyning with him in friendſhip and familiarity, as certainly godly men by a ſecret inclination, are moved to joyn one with another; others make the end of turning to him to behold in him a pattern and example of the Lords grace; but the Chaldee paraphraſe thus, turns to my Doctrine ▪
thoſe that know let them come to know more. Well then, do not reſt in the light you have, and think that you are above theſe helps, you may be further inſtructed and eſtabliſhed, if you had all knowledg there are affections to be wrought upon; you may be quickned if not learn; Miniſters and thoſe that abound in knowledg may be ſtirred up by the admonitions and exhortations of others.
How that they told you that there ſhould be Mockers in the laſt time, walking after their own ungodly lusts.
HOw that they told you] he meaneth not in word but in writings; they told the Church in general, but the Apoſtle applyeth it to them, places are every where, 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29, 30. [in the laſt time.] The days when the Goſpel was firſt Preached are ſo called in a double ſenſe, either with reſpect to the approaching judgements on the Jews, 1 Iohn 2. 18. Little children now it is the laſt time, the leaſe of our mercies was running out a pace; ſo James telleth the carnal Jews, Iames 5. 3. Ye have heaped up treaſure for the laſt days, when God was pulling down and plucking up, they were ſcrlaſt diſpenſation began, which God would continue without change unto the worlds end, Heb. 1. 2. He hath in theſe laſt days ſpoken to us by his Son; the Lord hath now fully revealed his mind, and the Doctrine of ſalvation is put into a ſettled courſe, never more to be altered.
But why do the Scriptures ſpeak ſo much of Scoffers in the laſt time?
I Anſwer, 1. Either by way of aggravation, that there ſhould be ſcoffers then, when God had ſealed Doctrine by the comming of his Son, beyond which godly men did not deſire a greater confirmation.
2. Or by way of diſtinction, more Mockers in the laſt time rather than another; partly becauſe the world was ſtill continued, notwithſtanding the threatnings of its deſtruction, 2 Pet. 3. 4. partly becauſe the holy peoJews and Chriſtians, and times of diviſion prove times of Atheiſm and ſcoffing: partly be
[mockers] ſome think it imlyeth Seducers, who by deſcorners, Prov. 9. or ſcoffers; when men ſlight that of which themſelves or others have had an high eſteem they uſually do it by ſcorning and ſcoffing, thereby the more to deface all feelings of conſcience: if you enquire what they mocked at? I Anſwer in general, it ſeemeth to be the Lordſhip of Chriſt; in particular, the glorious exWhere is the promiſe of his comming? 2 Pet. 3. 4. and therefore is Enochs Prophethe Lords comming with ten thouſands of his Saints, and Hieron in Iſa ▪
lib. 14. cap. 51. telleth us of a diſcourſe between Peter and Simon magus, (againſt whoſe School and Sect our Apoſtle is ſuppoſed to write) concerning the deſtruction of the world: If God be good (ſaith Simon) why will he deſtroy that which is good; if the world be bad, how is God good that made it &c.
Theſe Scorners are ſaid [to walk after their own ungodly luſts] walking implyeth their ſetled courſe and daily cuſtom of life, and their luſts are called ungodly luſts; partly to note the profane temper of their ſpirits, and partly to diſtinguiſh them from the motions and luſtings of the new nature.
The Notes are theſe.
1. What is told to the Church in general, we muſt apprehend
it as told to us. Paul telleth Timothy, and Peter tellJude ſaith they told you: So Heb. 12. 5. the exhortation ſpeaketh to you, &c. As if the Hebrews were the perſons to whom the Proverbs were directly written: the Scriptures ſpeak to every age, every Church, every perſon, no leſs than to thoſe to whom they were firſt directed; well then, it ſheweth us how we ſhould be affected in reading the word, we ſhould read it as a letter written by the hand of God from Heaven to us by name, if an Angel ſhould bring us a letter from Hea
2. We ſhould not be troubled at what is foretold, montheſe things I have told you, that when the time ſhall come ye may remember. I have told you, why? what good will that do? Anſ. we are the better prepared to entertain evils when we expect them be
3. That the Scriptures speak much of the evil of the latter
times, there is more knowledg and yet more ſin and error; knowledg where it is not ſanctified, puffeth up and maketh men curious, and ſo they have an itch after novelerror and profaneneſs in the latter dayes: Again the latter dayes are as the bottom and ſink that receivGerſon.
diviſion there will be, and be
Matth. 24. 29 much Libertiniſm inſtead of caſtceremonies, they will caſt off O dinances, and deſire to be freed not only from the Popes Laws, but the very Law of Chriſt.
Among other ſins that are found in the latter times, there
Obſervat. 4will be many Scoffers. Partly becauſe in times of controverſcandals of profeſſing Chriſtians will make many turn Aauthority of the Scriptures, God-head of Chriſt, Day of Judgment, the Ordinances, Fasting and Prayer. The latter age will yield ſuch kind of men, and 'tis one of the arts of Sathan, by his Inſtruments to make things of the ſaddeſt and moſt ſerious concernment to ſeem ridiculous, that when once the awe of theſe bleſſed truths is weakened, men may be more eaſily induced to caſt off both the concernment and profeſſion of them.
Mockers and Scoffers are uſually the worſt of ſinners. InPſalm there are three degrees of ſinners mentionthat ſit in the ſeat of ſinners, Pſal. 1. 1. the Sept. render there the chair of peſtilence, theſe are the peſts of mankind, ſcorning comcustom in ſinning, and maketh way for freedom in ſinning; when Conſcience is ſeared and men have loſt not only reſtraints of grace but natural modeſty, then they they fall a ſcoffing; aud when once they are turned ſcoffers nothing will reclaim them, reproofs inrage them, rebuke a Scorner and he will hate thee, Prov. 9 8. yea, none do the Divel ſo much ſervice in preventing others as they; if your feet have been taken in this ſnare of death, extricate your ſelves betimes, beg earneſtly for the more grace, there is ſome hope, God inviteth Scorners, Pro. 1. 22.
Again obſerve, Thoſe that caſt off the awe of the Lords
coming will certainly give up themſelves to bruitiſh luſts: Thoſe mockers that ſaid where is the promiſe of his coming, are ſaid here to walk after their own luſts, N
ſaith Tertullian, de reſurrect. cap. 11. denying the Reſurrection of the fleſh, they muſt needs be fleſhly; for therefore they denyed the day of his coming to avoid the fear of his judgment.
It a
he will wound the head of his enemies and the hairy ſcalp of ſuch an one as goeth on ſtill in his treſpaſſes, ſuch as go on ſtill are there accounted enemies to God, but what is to walk in ſin? Anſ. to make luſt our principle, our courſe, our end. Our principle, what ever a wicked man goeth ahide a luſt or feed a luſt, if he abſtain from one ſin 'tis to feed another; again, when 'tis our way and courſe carnal men follow earthly things with greateſt earwalk in the ſpirit that you may not fulfil the luſts of the fleſh. See verſe 16.
Theſe be they who ſeparate themſelves, ſenſual, having not the Spirit.
HEre the Apoſtle cometh to inform them who theſe Mockers were of whom the Apoſtles of the Lord ſpake, he deſcribeth them by three notes.
1. They ſeparate themſelves, 2. Senſual. 3. Not having the Spirit.
1. [Theſe be they who ſeparate themſelves] theſe are the Makers of Sects, the word ſignifieth thoſe which diſterminate and pluck up the bounds which God hath ſet The Apoſtle meaneth thoſe that without any neceſſity and warrant from God, cut off themſelves from the communi
2 Senſual,
or Soul-men, men that have nothing but a reaſonable Soul which being corrupted, mindeth only the things of the fleſh, and ſo noteth fleſhTertullian when leavened with Montaniſm, called the Orthodox pſychicos becauſe of they did not with Montanus, condemn ſecond marriages; the word is notaCor. 2. 14. the natural man the wiſdom that is from above is earthly, ſenſual, [
and then in this place, the word (as I ſaid before) proſenſitive Soul, as where the Apoſtle dibody, Soul, and Spirit, 1 Theſ. 5. 23 ſpirit, he underſtandeth the intellectual or rational part, by Soul, the meer animal or ſenſitive part, or that ſenſual appetite which we have in common with the beaſts, by body, that which is commonly underſtood by it, the body as it is the Organ and Inſtrument of the Soul, and this is one reaſon why ſenſual ▪
the other is becauſe man being left to himſelf to meer Soul-light or Soul-inclinations, can bring forth no other fruits then ſuch as are carnal; for whilſt men are deſtitute of ſanctifying grace, ſenſe and the fleſh do raign in their full liberty and power: Well then, theſe ſeducers
3. Not having the ſpirit; this is added, not only to ſhew that they were deſtitute of true grace and regeneration: partly to rebuke their vain pretences; the Gnoſticks and other filthy ſeducers of that time, did arrogate to themIraeneus, lib. 1. cap. 9. ſect. 6, 7. Partly to ſhew the incompatibleneſs of the ſpirit with a fleſhly and carnal life.
Notes from hence are theſe.
That ſeparation or dividing our ſelves from the fellowThey ſeparate themſelves, and accordingly the Apoſtle reckoneth ſeditious hereſies. or ſectmakings in the Church among the works of the fleſh, Gal. 5. 20. and with good reaſon, to leave the Church is to leave God; Cain was the firſt ſeparatiſt we read of, Gen. 4. 19. He went out from the preſence of the Lord, God is evefrom his preſence? the meading is, from the Church, where is the preſence of his grace; why ſhould we run from the Shepherds Tents where Chriſt feedeth at noon? Cant. 1. 9. 10. And as 'tis contrary to our love to God, ſo to our love to the Saints, to which we are ſo ſoEph. 4. 4. 5, 6. 'Tis ſad that many that pretend much to Religion make no conſcience of Schiſm, and offending the brethren, by withdrawing from them, as if Chriſts pre
Once more, 'tis little for the honour of Chriſt, that his body is crumbled into ſmall bits and portionets; he prayed, Let them be one that the world may know that thou haſt ſent me, implying that our diviſions and breaking into ſects, would breed ſuſpicion of the Goſpel in the hearts of men, as if that great myſtery of redemption by him, were but a well deviſed fable: Yet again, this running into parties and ſects, is our great hindrance and diſadvantage: partly in ſpiritual things, for all duties of ſpiritual commerce and communion are fore-born; 'tis ſaid here, Theſe ſeparate themſelves, but beloved, do ye edifie one another in your holy faith, implying that though others withdraw and omit all duty in this kind, thoſe that continue in the body will conHeb. 10. 23, and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare; ſeparation ſets others againſt us, and us againſt them, it exulcerateth mens minds againſt you, when you give out as if you were more pure and holy then others, Iſai. 65. 5. Stand by thy ſelf, come not near me, for I am holyer then thou: Gracious ſingularity is many times envyed and hated, but certainly peeviſh ſingularity draweth a juſt ſcorn upon its ſelf; and it ſetteth you againſt others, men ſeldom ſeparate, but their hearts are much eſtranged from thoſe from whom they ſeparate, for Religious ties being once broken are hardly made up again; civil ruptures are not carryed on with ſuch vehemency, and are ſooner cloſed again; but Religion being the higheſt bond and ligament, when 'tis once violated, the breach is the more irreconcileable.
Thus you ſee the evils of Schiſm or ſeparation; but beperverſely charged, we muſt look a little more into the nature of it; the Spouſe had her Vail rent, and Gods own people have been burdened with the imputation of Schiſm and Faction; it will concern us to ſtate what ſepara
is ſinful: In general, ſuch as diſſolor an unneceſſary, unjuſt or raſh departure from fellowſhip, and communion with one another in the Ordinances of Christ.
This ſeparation 1. Suppoſeth that there was Once an union; we cannot be ſaid to ſeparate from the world of infiPagans, Turks, Jews, with whom we were never vnited, as water when the Ice is diſſolved cannot be ſaid to be ſeparated (in the ſenſe we now take it.) from bodies He&c. becauſe never united with them but by accident, agregation there is, but not properſeparation; ſeparation is a diſſolution of union, as when one Church ſeparateth from another, who are united in the ſame body, as parts of the Church univerſal, or one or more perſons from the ſame particular Congregation of
what it is de facto, but what ought to be, de jure; thus perſons that ought to join themſelves but out of ſchiſmatical principles do not, nor never did, join themſelves to the Churches of Chriſt, may be guilty of this ſinful ſeparation, becauſe there is an union required.
2 The fault and crime of the Schiſm is not always in thoſe that do actually ſeparate and withdraw, but in thoſe that cauſe it; a man threatneth death to his wife, hereupon ſhe ſeſhe, but he maketh the ſeparation; Rome obRome, not in us; ſtrings in tune muſt not be brought down to ſtrings out of tune, but the other ſet up to them; Go not thou to them (ſaith God to the Prophet) but let them return to thee.
3. Though th
and eight perſons went into the Ark, and left the world in infidelity; Lot got out of Sodom with one family; Elijah was left alone to conteſt with Baals Prieſts, not the greater, but the better part is to be regarded; Jacobs family was fewer then the Cananites, and Iſrael leſs then the reſt of the world; Gods witneſſes at the firſt may be but a very handful.
4. A ſeparation from corruptions, and a ſeparation from thoſe that are corrupt, are two diſtinct things; a ſeparation from corruptions is always injoyned, but not always from thoſe that are corrupted, thoſe Scriptures, Iſa. 52. 11. and 2 Cor. 6. 17. ſpeak of a fellowſhip with men in evil works; but now a ſeparation from men that are corrupt, is ſomeRev. 18. 4. Come out of her my people, &c. and Jer. 51. 9. She would not be healed, &c. we may ſepais reforming, and purging out theſe corruptions, or they are not of ſuch moment as that ſuch a deſparate remedy ſhould be uſed; a limb is not to be cut
5. There are ſeveral ſorts of ſeparation, as theſe diſtincti
For the firſt diſtinction, there is a partial ſeparation when we withdraw from the communion of the Church in ſome Ordinances and not in other, as in the Supper, but not in praving and hearing of the word.
The ſecond diſtinction beareth thus: There is a negative ſeparation, as when men do not hold communion with ſome Church, but yet do not joyn elſewhere, but continue waitPoſitive ſeparation is when they embody in another Church way, ſetting up Altar againſt Altar, and threſhold againſt threſhold.
The third diſtinction is to be underſtood thus. 1. There is a particular ſeparation whereby men renounce communicatholick or univerſal ſeparation by which men diſclaim all Churches extant in the world, as ſeekers, and many looſe and vagrant perſons, that are as yet to chuſe Religion, or look for new meſſengers from Heaven, to reſolve the que
Now the more unjuſt the ground is, the more aggravadegrees of it; if our ſeparation be total and poſitive, and to deny all Churches, of what conſtitu
6. Faulty ſeparation is that which is raſh, ſinful and unjuſt,
raſh without any realunjuſt without any ſufficient cauſe, occaſioning ſo many ſcandals and contenſinful (I call it) when the grounds are as carnal as the practice, as revenge, perſonal diſcontent: as many in the primitive times went over to the SectTertullian (is reported by ſome to do) to the Montaniſts: Or elſe corrupt aims to be in the head of a train or troop, Acts 20. 28. 'tis eaſie to ato draw Diſciples after them: Or it may be carnal fear of the ſeverity of diſcilove of gain, 2 Tim. 4. 10. or affectation of novelty, or an higher way than ordinary Chriſtians, or out of faction, in Corinth ſome of Paul. ſome of Apollos, ſome of Cephas, 1 Cor. 11. 21.
7. The only lawful grounds of Preparation are three.
1. Intolerable perſecution. 2. Damnable Hereſie. 3. Groſs Idolatry.
1. Intolerable perſecution,
ſinſul excommunication. See Joh. 9. 34. and Joh. 16. 2.thruſt out Chriſt biddeth us flee into another City. 2. Damnable Hebidd them God-ſpeed, l ſt we be partakers of their evil deeds, John 2. ep. verſe 11. 3. Groſs Idola
8. The ſcandals of Profeſſors are ground of mourning, but not ground of ſeparation. 1 Cor. 5. 2. Church Guides muſt do their Office, diſcern between the precious and the vile, that the hearts of the righteous be not made ſad, yet if not, you have no ground to ſeparate, becauſe God may own them for a Church though they have many ſcandals among them, as in Corinth there was inc
many that never had repented, 2 Cor. 12. 21. yet to the Saints at Corinth: we may communicate with a Church without ſin, when we have done our duty, that is, informed, warned, mourned, if theMatth. 23. 2, 3. The Prophets lived in corrupt times yet did they not ſeparate from the Aſſemblies of the Church; uſually lazineſs is the ground of ſeparation, they are loth to diſcharge their duty, to take pains, to convince, exhort, and warn their fellow members, or to call upon their Paſtors to take heed to their Miniſtry, and ſome Paſtfrequent admonition, and thoſe ſerious addreſſes which are neceſſary for ſuch a purpoſe, and to expoſe themſelves to encounter thoſe exaſperations which the diſcharge of their duty will neceſſarily draw upon them, and therefore rnn into ſeparate aſſemblies where all things may be carried on more eaſily.
9. Lawful ſeparation muſt not be ſuddain, till all due courſes be tryed, 1. Cor. 13. 7. Love beareth all things, endureth all things, hopeth all things. Certainly we ſhould do much, endure much, ere we go off from the communion of any Church; it muſt be with grief when Phyſicians cut off an arm or leg, they do not decauſe be juſt, yet to delight in the executions that are done upon the enemy is not without ſin, 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth.
&c. See my Comment on James pag. 405.
10. For the degrees of ſeparation take theſe rules: If a afew ſeparated for a weighty cauſe they ſhould only withpoſitive Seperation; for they ought not to be without Ordinances, but boldly to profePhil. 3. 16. but enough of this matter,
The next Point is taken from the ſeond ſin mentionedſenſual] he chargeth it upon thoſe that ſepaThoſe that ſeparate from the aſſemblies of the faithful, are uſually ſenſual, Diſcipline is too ſtraight for them that would live according to their own luſts; the Raven that was ſWo to him, that is alone Eccleſ 4. 11. Straglers are more eaſily ſurprized; they were ſ
34. 6. they that ſeparate are the more eaſily perverted both in Judgment and practice, they tuFamuliſts, now Famupainted Atheiſm, or Antimoniſts and Antimoniſm is but ſin licenſed and priviledged. Again, 'tis juſt with God to puniſh that pride wherewith ſeperation is accombruitiſh lusts, uſually unſanctiſ
runneth into pride, and then the affections are not goverthoſe that spent their dayes in mirth ſaid unto God dep
21. 14. Many now that are come to the height of pride and ſin, pretend to live to the height of the creature.
The next Note is, That ſenſual perſons are evil perſons,
fleſhly luſts, and they are the ſenſual, thoſe that are giluſt of the eyes, and they are the worldly; thoſe
the proud, the great ſpirits of the world, ſee 1 Iohn 2. 16. and Jam; 3. 15. with my comment there: our work now lyeth with the
who ſeem to be the worſt ſort of ſinners, and altogether unfit for any worthy action and exploit: To find them out let us conſider what ſenſuality is; 'tis an inordinate deſire and delight in ſoft and delicate living, there is a due care of the body to keep it ſerviceable, and an alwater, crewine, creatures for our delight as well as our neceſſity; and falſe Teachers have often ſet off themſelves with the ſhew of a ſeverer abſtinence; Col. 2. 19. 'tic poſſible that by an undue rigor the body may be uſed a little too hardly and diſabled for better ſervices; but yet we are more uſuexceſs, then of the defect, pleaſure is born and bred with us, and therefore hath a mighty force and inchantment upon the ſoul; the firſt years of humane life are meerly governed by ſenſe, and for a great while all our buſineſs is to live and grow, and therefore moſt men miſThe health of the body, 2. The welfare of the ſoul.
1. The health of the body muſt be regarded; too much care for the body deſtroyeth it, as too much oylwine and women take away the heart, Hoſ. 4. 11. that is, the generouſneſs and ſprighrlineſs of a man, the vigor of nature is abated, gallant and active ſpirits effemiVenus Temple.
2. The ſouls welfare is of chief conſideration; we muſt take diſfited ▪ for duty or diſpoſed for ſin.
Diſ fitted for duty, when the ſoul cannot lift up it ſelf to God and divine things, and findeth leſs aptitude for his ſervice, you are inordinate: Luk. 21. 36. Let not your hearts be over charged with ſurfeitting and drunkenneſs, &c. the heart may be over-charged when the ſtomach is not; when we are warned of ſurfeitting and drunkenneſs, we think of vomiting, ſtaggering, reeling, fauliring in ſpeech, or gate; Oh Chriſtians! you are guilty of it when the heart is over-charged, and driveth on heavily in holy things: when we are warned of adultery we think only of defiling other mens wives, or ſcattering our luſts promiſſi vinum
&c. a man may drink too freely of his hogſhead.
2. We muſt take care that the ſoul be not more diſpoſed to ſin; diver; luſts and pleaſures are fitly joined by the Apoſtle, Tit. 3. 3. if we do not watch over pleaſures, the heart groweth more wanton and libidinous, the reſtraints of grace are weaker, and carnal motions more urgent and violent, the heart is nouriſhed ▪
&c, Jam. 5. 5. the enemy put in ſtrength and heart, 1 Pet. 2. 11.
Well then, let us beware of ſenſuality, other things deceveto
the ſoul, but ſensual luſts defile the ſoul and body toſtreiner for meats and drinks, and a channel for luſts to run in; other luſts ſeem to gratifie the ambition of man, and to exalt him, but theſe debaſe him, and turn him out among the beaſts: to renounce pleaſures is the firſt thing you muſt do if you mean to do any thing in Religion, otherwiſe you lye open to every temptation, Pro 25. 18. The water of the Sanctuary could not heal the mirery places, Ezek. 47. 11 which is uſually appled to ſenſual hearts; preaſures bring a brawn, and a deadneſs upon the conſcience, and a cloud upon the underſtanding: Daniel that had the high viſions of God, lived by pulſe: John Baptiſt that had the moſt emiMat. 11. fed upon locuſts and
Aug Confeſ.Eccleſ. 7. 4. The heart of a ſo
that which wiſe men prefer, is better then that which fools make choice of; pleaſures are the choice of fools, wiſe men know them to be baits and ſnares; that if they be not watched they ſoon put us out of frame, and unfit us for communion with God, Eccleſ. 2. 2. Once more, this ſort of ſins enſlaveth, and by cuſtome, gaineth upon the heart more then others do, and bringeth us under a power which we cannot eaſily break, 1 Cor. 6. 12 Therefore uſe pleaſures with care and caution, that when we take them, they may not take us: Gods people (I ſupDives fared deliciouſly every day, there are times of abſtinence, as well as liberal rejoyto eat, drink, play, ſport and ſleep, Luk. 17. 27. Laſtly, take heed of ſolliciting luſts when you ſhould quench them, Rom. 13. 14.
The next thing that we may obſerve, is, That ſenſual perſons have not the ſpirit; theſe two are contrary fleſh and ſpirit, Gal. 5. 17. and they that cheriſh the one, do neceſ
1. Senſual men have little of the inlightning of the ſpiEph. 5. 16. Be not drunken with wine, wherein is exceſs, but be filled with the ſpirit; where the fumes of wine, and the motions of the ſpirit are compoſed as things incompatible, in mariſh countreys we do not expect a clear air; ſo ſenſual perſons have ſeldom any clear and raiſed thoughts of God; men given to pleaſures can taſte meats and drinks, but not Doctrines.
2. Senſual men have little of the quickenings and efficacy of the ſpirit; the more they diſſolve and melt away their precious hours and ſpirits in pleaſures, the more do they grow ſapleſs, deadVoluptuaries are ſaid to be paſt feeling, Eph. 9. 19.
3. They have little of the comforts of the Spirit; the comforts of the ſpirit ariſe from meditating on the works of God, Pſal. 104Pet. 2. 3. or contemplating our great hopes, 2 Cor. 4. 18. Now carnal men can reliſh none of this, they cannot exerciſe love or faith, or hope, that they may delight themſelves in God, and have ſome lively taſts of eternal life; when the ſoul lyeth under the dominion of carnal and dreggy pleaſures, 'tis un
Well then, we ſhould the more take heed that we be not ſenſual; never had any ſenſual perſon any great meathe Devil eaſily entereth into ſwine, but the holy ſpirit of God will not dwell there; a man is put to his choice which he wil have pleaſures or the ſpirit; 'twil be ſad for you, if you love pleaſures more then God, 2 Tim. 3. 4. and prefer theſe dreggy delights before thoſe maſculine joysrenounce delight, 'twould be more excharge it; which will you cauſe then, to live at large, and wallow in carnal contentments or be imployed in the ſerious and grave exerciſes of Religi
But ye beloved build up your ſelves in your moſt holy Faith, praying in the Holy Ghoſt.
HEre the Apoſtle cometh to exhort, as all along, with the deſcription of Seducers he intermingleth exhortaperſeverance and conſtancy. [Build up your ſelves,
your ſelves,
i
build up one another, that I confeſs is the ApoſtlesTheſ. 5. 11. Comfort your ſelves together and edifie one another, as ye alſo do, and poſſibly this is ſpoken here by way of oppoſition to thoſe that ſeparate themſelves [in your moſt holy Faith] By faith may be meant either the grate of ſaith of the doctrine of faith. I rather ſuppoſe the latter, that true and pure Religion which they had learned from the Apoſtles, which was the foundation already laid
theMatth. 7. 24. This faith is called [moſt holy] in oppoſition to the profane myſteries of the Gnoſticks and Valentinians ▪
'tis an holy rule, and maketh us holy, John 17. 17. Sanctifie them by thy truth, thy word
]
or by the Holy Ghoſt, that is, by hiRom 8. 26. and here we pray in the Holy Ghoſt, he prayeth in us ſo as we pray in him, he prayeth in us to note the excitations of his grace, we pray in him to imply the concurrence of our faculties, which is to be noted againſt the Famuliſts who make the Spirit to be the immediate formal cauſe of all our actions, as if in the productions of grace the Spirit did only make uſe of us as Bilhah did of Rachel, to bring forth upon her knees, Gen. 30. 3. and the action were wholly his own.
The Notes are theſe.
1. 'Tis not ſufficient to be eſtabliſhed or grounded in the
faith, but we muſt daily increaſe and grow more and more therein; when the foundation is laid the building muſt go on piece by piece, they that are contented with a little faith have no faith, graces though imperfect are alwayes growLuk. 17. 5. 'tis the holy ambition of Chriſtians to be more like God every day, certainly their temper is contraof progreſs not of reſt and perfection, the Corn in the field groweth though in the Barn it doth not, Eph. 21. 12. 13. Phil. 3. 13. A ChriſtiPro. 1. 5. A wiſe man will hear and will increaſe learning; a good man would go to Heaven as faſt as he can, not make an hard ſhift but enter abundantly, 2 Pet. 1. 11.
2. To grow in faith is a means to perſevere in faith, man
Faith (take it for the grace) is the proper foundation of holineſs and good works. Works without faith are but a roof without a foundation, and faith without works is a foundation without a building, good fruit ſuppoſeth a good tree, Math. 7.
The faith of Christians is a moſt holy faith, no doctrine hath ſuch pure precepts, ſuch high examples, ſuch raiſed motives, ſuch miſterious inforcements, ſuch bleſſed rewards, and all to encourage holineſs; if ever any thing were exactly fitted to its purpoſe, ſurely the word is fitted to promote holineſs, the percepts of the Law require it, the doctrine of the Goſpel ſheweth where vertue and power is to be had to perform it, the promiſes incourage it, the examples of God and Chriſt ſhew the height and exactneſs of it, the examples of the Saints ſhew 'tis poſſible, the word and ordinances work it, as being inſtituted by God for ſuch a purpoſe, and acEph. 5. 26. God hath reſerved this honour of ſanctifying the heart to the doctrine of the Scriptures, to evidence their divine oriHe hath begotten us to himſelf by the word of truth, this great change which is wrought in the heart of man, is by the word, a moral Lecture may a little faſhion the outward man, and reduce him to a civil courſe, as Xenocrates his moral Lecture made Polamo leave his viregeneration is only found in the School of Chriſt: Well then, it you will know the beſt Religion obſerve where is there moſt holineſs diſcovered and wrought, Pſal. 19. 7, 8good life and moral behaviour among Hearegeneration and genuine holineſs. Once more, an impure life will not ſuite with an holy faith, you diſhonour God and diſparage your religion when you
holy faith is beſt kept in a pure conſcience, 2 Tim. 3. 9.
From that [building up your ſelves] In building up that
is in growth and perſevereance, there is a concurrence of our own endeavours; we are living ſtones, 1 Pet. 2we have received Chriſt we may walk with him, Col. 2. 6
From the other interpretation of the word [your ſelves]one another; Obſerve that Mutual conference is a means of perſeverance, Solomon ſaith, Eccleſ. 4. 10. When two lye together they have heat; ſurely good company preHebr. 3. 13. and Hebr. 10. 24, 25. When Gods people did oftner meet and confer together, there was more life in them.
Next to conference, prayer is required; note thence,That prayer is a means of eſtabliſhment; We are kept by Gods Power, and Gods Power is ſet a work by prayer, this is the breath that keepeth in the fire; men that negJobs ſpirit, they charge him with the neglect of prayer, Job 15. 4. ſurely thou reſtraineſt prayer, no wonder if men grow unſavory, worldly, voluptuous, when they let days go, and weeks go, and God never hear
8. Then we pray aright, when we pray in the holyacceptance and aſſiſtance.
1. With reſpect to acceptance, God will own nothing in prayer, but what cometh from his ſpirit, any other voice is ſtrange and barbarous to him, Rom. 8. 27. He knoweth the mind of the ſpirit, becauſe he maketh interceſſion for the Saints according to the will of God, the Lord delightPſal. 19 ▪ 2. Let my pray
Now the Cenſers were to be kindled with holy fire before the ſmoak went up, the coal wherewith we are kindled muſt be taken from the Altar not from a common hearth, and then our prayer goeth up as incenſe: Gods courſe is to prepare the heart, and then to grant the requeſt, Pſal. 10. 17. Thou w
ſurely Gods ear will be opened if our hearts be openfire from Heaven to conſume the ſacrifice was the ſolemn token of acceptance heretofore, fire from Hea
2. In point of aſſiſtance prayer is a work too hard for us, we can words into prayer, but 'tis he Spirit puts affections, without which 'tis but a little cold prattle and ſpiritleſs talk, our neceſſities may ſharpen our prayers, but they cannot enliven our prayers, a carhal man may feel the impulſions of a natural fervency, and ſo cry unto God as the young Ravens cry unto him, and in all creatures there is a deſire of relief, the Jonah 1. 6. but now gracious affection is quite another thing than this natural fervency; there may be cold and raw wiſhes after grace, but not ſerious volitions and ſpiritual deſires, theſe we muſt have from the Holy GhoſtActs 1. 14. James 5. 16. ſtriving, Rom. 15. 30. Strive with me in prayers, and Col. 4. 12. Labouring for you
&c. himſelf, and then there is no ſetting upon God but by his own ſtrength, this was figured in Jacobs wreſtling, Gen. 32. 25. to the end, which is explained, Hoſea 12. 4. Yea, he had power over
the Angel and prevailed, yea, he wept and made ſupplication, the party that Jacob wreſtled with is called a man, an Angel, and God; a man for the ſhape and form aſſumed, an Angel to note the ſecond perſon who is the Meſſenger of the Covenant, and God, Gen. 32. 30. 'Twas ſuch an AnJacob wreſtled with him, which was ſymbolicould not prevail againſt Jacob? With a blaſt of his mouth he might have confounded him, and it had been as eaſie for him to maim and deſtroy every joynt, as to make him halt and ſame of one thigh. I anſwer, he could not becauſe he would not, he gave out but ſuch a meaſure of ſtrength to the body aſſumed, and the Lord did wreſtle both in and againſt Jacob, in Jacobo Deus eſt ſeipſo fortior, he wreſtleth againſt us with his left hand, and ſtrengthen
But now what is it to pray in the Holy Ghost? I ſhall angifts or graces, in a way of gifts, that the heart may not be bound up, and that we may have neceſſary words to give vent to affections: Adam maimed us both as to gifts as well as graces, and therefore that our ſupplies in Chriſt may be anſwerable, the Spirit beſtoweth upon us the gift of prayer, that we may inlarge our ſelves to God on all oncaſions, this gift was either extraordinary and proCor. 14. 15. I will pray with the Spirit, and with understanding alſo: Many did pray with the Spirit, that is, made uſe of this gift, but to the neglect of edifying, they did not pray ſo as they might be underſtood by the Hearers: Now ſaith the Apoſtle I would uſe the gift, but to edification, ſo as the underſtanding of the Auditory may go along with me.
2. The ordinary gift of the Spirit, is that ſpecial dexteri&c. As all other ordinary habits are, but ſuch a gift there is in the Church as we find by plain experience, many mens tongues being as the pen of a ready Writer, Pſal. 45. 1. All miraculous gifts are now turned into ordinary gifts ſomewhat like them, as diſcerning of Spirits into a ſagacity and ca
gifts of tongues into a ſpecial dexterity that way, and gifts of healing into skill in phyſick
into readinatural receptivity, all cannot expect a like quickneſs and inlargement of ſpeech, in the Pen-men of Scripture you may obſerve a difference of character and ſtile according to their temper and educaIſ
writeth in a courtly stile, and Jeremiah in a prieſtAmos his manner of ſpeech reliſheth of his calling; in the new Teſtament John is Seraphical, Paul argumentative, and Peter writeth in a milky, ſweet, middle-way &c.
2. There is the gracious aſſiſtance of the holy Ghoſt; now this is either Habitual or Actual.
1. Habitual grace is neceſſary to prayer, Zech. 12. 10. I will pour upon them a ſpirit of grace and ſupplications; where there is grace there will be ſupplications, as ſoon as we are new born we fall a crying: Behold he prayeth, Acts. 9. 11. is the firſt news we hear of Paul after his converthe great l
bethe lavor of regeneration, and renewed by the holy Ghoſt, and ſo made fit to offer ſpiritual ſacrifices, acceptable to God by Jeſus Chriſt.
2. There is actual help and aſſistance which we have from the ſpirit; though a man be regenerate, yet he canactual motions do either concern the time of prayer, or the matter and the manner of it. 1. The time of p
the ſpirit ſuggeſteth the fitteſt ſeaſons, he that ſearcheth out the deep things of God, knoweth the acceptable times, Pſal. 32. 6. and accordingly giveth notice to the heart, by ſetPſal. 27. 8. Thou ſaidſt ſeek ye my face, and my heart ſaid, thy face Lord will I ſeek; god ſpeaketh to us by holy motions, and the impulſions of his grace, and we anſwer God by a ready obedience; 'tis the worſt ſcorn we can put upon one whom we hate, when we deny to ſpeak with him when he ſendI am not at leaſure; I would not have this interpreted, as if every motion to prayer were from the ſpirit; 'tis poſſible Satan may oppreſs an anxious ſoul with the tyranny of unreaſonable impulſions to duty, I only underſtand ſuch motions as are regular and accordgive us this day our dayly bread; but my meaning is, that ſuch a ſeaſon when we are ſo ſtrongly moved by the ſpirit of God, ſhould not be neg
matter of prayer is ſuggeſted by the holy Ghoſt, let a man alone and he will ſoon run into a temptation, and cry for that which it were cruelty in God to give him; therefore the direction of the holy Ghoſt is neceſſary that we may not ask a ſcorpion inſtead of a fiſh, and a ſtone inbread, Rom. 8. 27He maketh interceſſion for the Saints, according to the will of God. We take counſel of our luſts and intereſts when we are left to our own private ſpia Minister of our carnal deſires, and would engage him in our quarrels and priask meat for our luſts; now the ho
3. For the manner in every moral action; the manner of working is a chief circumſtance, a man may ſin in doing good, but not in doing well: now in prayer where we have immediately to do with God, we ſhould take great heed in what manner we come to him; the right manner is when we come with affection, with confidence, with reverence.
1. With affection, 'tis the holy Ghoſt ſet us a groaning, Rom. 8. 26. He maketh interceſſion for the Saints with ſuch ſighs and groans as cannot be uttered; words are but the outſide of prayer, ſighs and groans are the language which God will underſtand, and theſe are the prayers which the holy Ghoſt maketh for us, and in us; we learn to mourn from the Turtle, from him that deſcended in the form of a Dove, he draweth ſighs from the heart and tears from the eyes; parts may furniſh us with eloquence, but the ſpirit giveth affection, that earneſt reaching forth of ſoul, that holy importunity, that ſpiritual violence, 'tis all of his working, many a prayer is neatly ordered, and tuna
confidence, when we come in a child-like manfather, Rom. 8. 16. We have received the Spirit of adoption whereby we cry Abba Father: Uſually we do not minde this part of the Spirits help in Prayer, we look to gifts and inlargements, but not to this child-like confidence, that we maybe able to cal God father without blaſpheexpreſſions, as if it were ſaid when we go to prayer, Be of good cheer, thy ſins are pardoned, God is thy God at other times by impreſſions or more ſecret inchild like confidence yet child like affection, optando ſi non affirmando, that we may call God Father by option and choiſe, if not by direct affirmation or a clear ſenſe of our adoption.
2. With reverence, that we may be ſerious and awful, God is beſt ſeen in the light of his own Spirit; the Heathens could ſay non loquendum de Deo ſine lumine, we need light from God when we come to ſpeak of or to God. That ſenſe of the Lords greatneſs and thoſe freſh and awful thoughts that we have of his Majeſty in prayer they are ſtirred up in us by the Holy Ghoſt, he uniteth and gatherPſal. 86. 11. Leave men to themſelves and they will do as foolpraying in the Spirit and watching thereunto with all perſeverance, Eph. 6. 18.
Well then, when thou goeſt to prayer look upon the Holy Ghoſt as appointed by the Father and purchaſed by the
Rom. 8. 26. the Spirit helpeth our infirmities,
2. It informeth us how much they ſin that are ſo far from praying with the Holy Ghoſt, that they do not pray with their own ſpirit, alas this is but babling when the heart doth not go along with the lips.
3. It informeth us of the priviledges of the Saints. God is their Father, willing to hear prayers, Chriſt is their advocate willing to preſent their requeſts in Court and the Spirit a Notary to indite and draw up their requeſts for them, oh what incouragement have we to go to the throne of Grace! Surely we do not improve our priviledges or elſe we might have more comfortable acceſs to the Father through Chriſt by the Spirit, Eph. 2. 18.
Keep your ſelves in the Love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life.
THe Apoſtle goeth on directing to the means of perſe
[Keep your ſelves] that is, uſe the means we are kept by the power of God unto Salvation, but becauſe of the conyour ſelves] Some interpret it as before, alii alios keep one another, [In the Love of God] it may be taken for that love which God beareth to us, or elſe for the Love wherewith we love God, which is fitly called the Love of God; partly becauſe God is the object of it, partly becauſe the Author of it be commandeth, or begetteth it, increaſeth it, perfecteth it in
looking] the formal act of hope, [for the m
] the cauſe is put for the effect, for all that good which we ſhall receive at Chriſts coming, 'tis called mercy becauſe his proceeding with the Elect at the laſt day will be upon terms of grace [of our Lord Jeſus Christ] 'Tis ſo called becauſe 'tis purchaſed by Chriſt and diſp
by him John 17 2 he h
and at his coming he introduceth his people into their happy eſtate, John 14 3 [unto everlaſting lif
] our hapeverlaſting life, at oeverlaſting glory.
Obſerve hence, 1. In perſeverance there is a concurrence
of our care and diligence, PhWork out your own Salvation with fear and trembling for, &c. The main work is Gods, he that hath begun a good work muſt perfect it, Phil. 1. 6. and the ſame Jeſus that iauthor is alſo finiſher, Heb. 12. 2. the deeper radication of the habit the defence of it, the growth and perfection of it, the ability to act is all from God, 1 Pet. 5. 10. The God of all grace make you perfect, ſtabliſh, ſtrengthen and ſettle you; but yet a concurrence there is of our care and endeavours, a child in the womb is nouriſhed by the mother, liveth by the life of the mother, feedeth by the food of the mother, but a child born liveth a more diſtinct and ſeparate life of its own though it ſtill be under the mothers care and proviſion; ſo 'tis with us after grace received, we have a power to act and do what is neceſſary for the preſervation of the ſpirituin us and by us. Idle wiſhes will do us no good as long as our hands refuſe to labour.
Again, Men that have grace had need look to the keeping
of it. Why? firſt we our ſelves are prone to revolt this people loveth to wander, and they erre in their hearts though under the immediate conduct of God: 'Tis noteable in
faith, love, and obedience; which are the three main graces; ſome that left their firſt faith, 1 Tim. 5. 12. Others that left their firſt love, Rev. 2. 4. and as to obedience we read of the firſt wayes of David, aC
in his latter time fell into ſcandalous crimes.
2. We are aſſaulted with continual temptations; an importunate ſuiter by perſeverance in his ſuit may at length prevail, Sathan will loſe nothing for want of asking, thoſe that refuſed at firſt may yield afterward: Long converſing with the world may taine the Spirit, a deformed object when we are uſed to it ſeemeth leſs deformed, in dwelling luſt though long reſtrained breaketh out afterward with the more violence: Roſe trees ſJune, bear in the winter, many that in youth have held an hard hand over ſin, in their very old age have found their luſts more vio
3. A man of long ſtanding is apt to grow ſecure and negligent, as if he were now paſt danger, when his condiRev. 3. 17, 18, 19. Well then, this life is never exempted from care, either to get grace or to keep it, we need to be watchful and diligent to the very laſt; man is a changeable creature and Sathan is reſtleſs, either he continueth the old ſuite or altereth the courſe of temptations, 'tis his ſubtilety in that he doth not alJoab turned after Adonijah though not after Abſolon, 1 Kings 2. 28. every new condition bringeth new ſnares, Ephraim is a cake not turned, Hoſea 7. 8. A man may be well baked of one ſide and yet quite dough of another, the children of God proſperous, differ from the children of God afflicted, Phil. 4. 12. we had need to learn
King ſtoutly, but yet was perverted by the inſinuations of the old Prophet, 1 Kings 13. 4. with nineteenth verſe.
Meletius a Sufferer under Pagans but went over to the Arrians.
Again where there ſeemeth to be leaſt danger there is moſt cauſe of fear. Lot that was chaſt in Sodom miſcarried in the mountains, where there were none but his own famiSauls garment, ſhould afterward fall into uncleanneſs and blood, and lye aſleep in it for a long time: Confidence is ſure to be diſmounted, Peter is a ſad inſtance, he told his Maſter if all men deny thee yet not I, and he meant as he ſpokePeter? but all this confidence failed though it met but with a weak tryal, the ſoft words of a Damſels queſtion; ſuch fea
1. Unleſs you keep it all is in vain if ſo be it be in vain: Gal. 3. 4. 'tis in vain as to the final reward, 'tis not in vain as to the increaſe of puniſhment; you will loſe all your coſt you have been at for Chriſt, Ezek ▪
18. 24. John 2.
8. your watchings, ſtrivingsNumb. 6. 12. nay 'tis not in vain as to puniſhment, 2 Pet. 2. 20. 21, 22.
2. To loſe any degrees of grace is a great loſs, 'tis the moſt precious gift, 2 Pet. 1. 1. conduceth to the higheſt
five talents reckoned for five, a Factor that giveth an account only for a part of the eſtate received, is not accounted faithful: we may not be intruſted with ſo much again: a man that hath faln may recover his peace and joy but in a lower degree; a Prodi
3. Thoſe that have made profeſſion of Love to God, and yet afterwards break with him, bring an ill report upJudas will be a Diſciple he lets him alone, if Simon Magus will be baptized and Nicholas bear Office in the Church he lets them alone, he knoweth the beſt are mutable, that many take up their Religion out of intereſt, that men are ſoon weary of their own ſcrupulouſneſs and rigid obſerTim. 2. 18. Oh ChriſtiMNaſon an old Diſciple?
4. The worſt is paſt, we have but a few years ſervice more, and we ſhall be happy for ever; Your ſalvation is neerer then it was when you firſt beleeved, Rom. 13. 11. a little more and you will land ſafe at the expected Haven; if we have a rough paſſage, 'tis a ſhort one; What will you not watch with me one hour, ſaith Chriſt to his Apoſtles, the longeſt life is no more in compariſon of eternity. Enoch lived longer then moſt men do, he lived 365. yearsGen. 5. 22. but all that while he walked with God, and is it ſo tedious to us co tell ouer a few ſummers and winters before we come to Heaven.
The next Point is more particular and expreſs: That of
all graces, Love needeth keeping: Why? 1. Becauſe of all graces 'tis moſt decaying. Mat. 24. 12. Rev. 2. 4. Flame is ſoon ſpent, graces that act moſt ſtrongly, require moſt influence, as being moſt ſubject to abatemenGod & Man. 1. To God, love is the firſt affection corangry, and 'tis love maketh us hate, and grieve, much more is it love that maketh us hope and deſire, and delight, ſo 'tis gracious mourning for ſin, puts us upon hatred of evil, delighting in God and in his Laws, ſee 2 Cor. 4Ioh. 5. 3. Gal. 5. 6. faith worketh by love, faith receiveth grace and love, exerciſeth it; if we would do any thing in the reſiſtance of ſin, in keeping the Commandments, we cannot ſpare
As to man, love is a grace that will make us induſtrious for the good of others, and therefore we read of the labour of love, 1 Theſ. 1 3. 'tis gluten animarum, the glue of the ſouls, the cement, and ſoder of the Church; the jointing that runneth throughout all the living and ſquared ſtones, Col 3. 14. by this ſouls are mingled
Well then, watch the more earneſtly againſt the decays and abatements of love; leaving our firſt love is a diſeaſe not only incident to Hypocri
but ſometimes to Gods own children ▪
Chriſtians go backward in the heat and light of their graces ten degrees, either through the badneſs of the times, Mat. 24. 12. or through a curſed
that is apt to creep upon us, affnothing but this Manna, our deſires are not ſo freſh and livelyneglig
or a ſluggiſh careleſneſs, we do not take pains to keep graſtir up the gift that is in us, 2 Tim. 1. 6. as the Prieholy fire, ſo are we by prayers, and meditation, and conſtant wo
to keep our love alfreeneſs in ſinning; neglect is like not blowing up the coals, ſinning is like pouring on waters, a very quenching of the ſ
1 Theſ ▪
5. 13. Again, through ſecure dalliance with the pleaſures of ſin, or cumbring the ſoul with the cares of the world ▪
when the heart runneth out too much upon the creature God is neglected; Thus it may fall out.
But now the decay of love is ſeen in two things. 1. The remiſſion of the degrees of love. 2. The intermiſſion of the acts of love.
1. A remiſſion of the degrees when the heart groweth cold, liſtleſs, and looſe; when there is not ſuch a ſtrong tendency and bent of ſoul towards God as formerly, not ſuch
ſenſe of unkindneſs, ſuch an awful reſpect to God, a care to pleaſe him, and deſire to enjoy him; nor ſuch complacency and delight in the thoughts of God; but now every loſs or abatement of degree doth not mount to a leaving of our firſt love, there are certain raviſhments and tranſports of ſoul, which we feel upon the firſt evidence of our being reconther ſpecial occaſions; theſe are accidental overflowings, which may come and go, we cannot always bear up under them, new things ſtrangely affect us, love is afterward more ſettled and d
in the channels of obedience, and therefore no wonder if it do not run with ſo full a
and current; this remiſſion of degrees then muſt be underſtood with reſpect to theſe conſtant dispoſitions of love, as care to pleaſe, fear to offend, deſire of, and delight in God, when theſe fail as to any degree, love is a chilling or growing cold.
2. An intermiſſion of the acts and exerciſe of love, when God is forg
or frequency in private communi
no ſweet thoughts of him, Pſal. 63. 6. Pſal: 104. 34. where we love there will be muſing on the object beloved, there will be familiarity and intimateneſs of converſe, there is not a day can paſs but love will find ſome errand and occaſion to confer with God, either to implore his help or ask his counſel; but now when men can paſs over whole days and weeks, and never give God a viſit, ſuch ſtrangeneſs argutemptations and carnal thoughts, love is decayed certainly, when the ſenſe of our obligations to Chriſt is warm upon the heart, ſin doth not ſcape ſo freely, love will not endure it to live and act in the Tit. 2 11. 12. Gen. 39, 9. but now as this is worn off, the heart is not watched; the
tongue is not bridled, ſpeeches are idle, yea rotten and prophane, wrath and envy tyrannize over the Soul, all runneth to riot in the poor neglected heart; yea further, Gods publick worſhip is performed perfunctorily, and in a careleſs stupid manner, ſin confeſſed without remorſe and ſenſe of the wrong done to God, prayer made for ſpiritual bleſſings withdeſire of obtaining, wrath deprecated without any fear of the danger, interceſſion for others without any ſympathy or brotherly Love, thanks given without any esteem of the benefits or affection to God in the remembrance of them, conference of holy things is either none at all, or very ſlight and careleſs, hearing without attention, reading without a deſire of profit, ſinging without any delight or melody of heart. All this is but the juſt account of an heart declining in the love of God.
Now as you love your own Souls beware of this great evil, to this end. 1. Be rooted and grounded in love, Eph. 3. 17. Do not content your ſelves with flaſhes and good moods and meltings at a Sermon, but get ſolid grace and thorow experiences, glances and ſuddain affections will come to nothing, Matth. 13. 4. 5. with 20. 21. A tree that hath taken root is in leſs danger of withering.
2. Increaſe and grow in love, 1 Theſſa. 4. 10. Nothing conduceth to a decay more than contentment with what we have received, every day you ſhould love ſin leſs, ſelf leſs, world leſs, but Chriſt more and more.
3. Obſerve the firſt declinings, for theſe are cauſe of all the reſt, evil is beſt ſtopped in the beginning; if when we firſt began to grow careleſs, we had taken heed, then it would never have come to this, an heavy body moving downward, vires a
it gathers ſtrength by running, and ſtill moveth faſter and faſter, look then to your firſt breaking off from God, and remitting your watch and ſpiritual fervour; 'tis eaſier to cruſh the egg than to kill the ſerpent: He that keepeth an houſe in conſtant re
4. Plead with thy heart, the higheſt degree of love doth
dignity of Chriſt nor the duty that we owe to him; he is to be loved with all the Soul, and all the heart, and all the might; 'tis a diſgrace to him to give him leſs, ſurely he looketh to be much loved again who hath loved us ſo intirely, and tranſlated us out of darkneſs into marvelous light.
5. In caſe of decay take the advice which the holy Ghoſt hath given you, Rev. 2. 5. where three things are requiConſideration. 2. Humiliation. 3. Reformation.
1. Conſideration, Remember whence thou art fallen, ponour ſelves and the Law together, but in this recollection, our ſelves and our ſelves together; ſadly conſider then what a difference there is between thee and thy ſelf, recall former experiences and ſay as Job 29. 2. 3. Oh that I were as in moneths paſt, in the dayes when God preſerved me, when his candle ſhined on my head, or as the Churce, Hoſea ▪ 2. 7. It was better with me than now, in our ſerious ſequeſtration and retirements we ſhould have ſuch thoughts as theſe are, I was wont to ſpend ſome time every day with God, I remember when 'twas a delight to me to think of him, now I have no heart to pray or meditate, no reliſh of communion with his bleſſed majeſty; 'twas the joy of my Soul to be at an Ordinance, the returns of the Sabbath were welcome to me, but now what a wearineſs is it! time was when I had ſweet experiences, and the graces of Gods Spirit were more lively in me, but now all is dead and inefficacious; time was when a vain thought was burdenſome unto me, but now I can away with ſinful actions; time was when the miſpence of ordinary time was a grief unto my Soul, now I can ſpend the Sabbath unprofitably and never be troubled, &c. Thus ſhould you conſider your eſtate.
2. Humiliation intimated in the word repent; 'tis not ecollapſed and decayed eſtate, but do not judg themſelves for it in Gods preſence, go bewail it to God, ſmite upon the thigh, praying for pardon; thats the notion of the word [repent] here, 'tis not enough to repent of groſs whoredom, theft, drunkenneſs, we muſt repent alſo of the
decayes of love, the blind world thinketh we are to repent of nothing but what is publikely odious: In friendſhip coldneſs is taken for a great injury, go arraign thy ſelf before God for growing cold in his Love and Service.
3. Reformation, do thy first works, we muſt not ſpend the time in idle complaints; many are ſenſible that do not repent, ſome may repent that do not reform, you muſt not be quiet till you recover your former ſtation; Chriſt puts Peter upon a trebble profeſſion becauſe of his trebble denyal, John 21. 17.
The next note is from the coupling of theſe two, the love
of God, and looking for the mercy of Chriſt unto eternal life. Thence obſerve, That love to God will put us upon looking for Chriſts ſecond coming when this mercy is to be diſpenſed to us. See the like connection elſewhere; 2 Theſ. 3, 5. the Lord direct your hearts to the Love of God, and the patient waiting for Christ. Two reaſons may be given of it.
1. Love allayeth fear, 1 John 4. 17. 18. of whom ſhould a Chriſtian be afraid at that day? of the Divel? he is held in chains of darkneſs, and judged by the Saints together with Chriſt; of Chriſt? Shall the members be afraid of their head? the ranſomed of their Redeemer? the beloved of of their Saviour? Oh but then he cometh as a Judg, but 'tis to plead their cauſe, to right their wrongs, to revenge their enemies, to reward their ſervices; if he be then your Judg he hath ever been your Advocate hitherto, and ſureinterceded for you, will not cond
you.
2. Love quickeneth deſire, 2. Pet. 3. 12, Looking for and haſtening the coming of the Lord. ſee Cant. 8, 14. Rev. 22. 20 An Harlot would have her husband deferre his comchaſt ſpouſe thinketh he can never come ſoon ed
but the Spirit of the Bride ſaith come, they that love God look for it, Phil. 3. 20. long for it, 2 Tim 4. 8. they love his appearing, cordepart, Job 22. 14. but grace ſaith come; the children of God would fain ſee him of whom they have heard ſo often, and ſo much, and of whoſe ſweetneſs they
taſted; they know him by hear-ſay and by ſpiritual experience, but they would fain ſee his perſon.
This now informeth us what a difference there is between a child of God and wicked men, they wiſh this day would never come, and would be glad in their hearts to hear ſuch news, the thought of Chriſts coming is their burden and torment, they have the spirit of the Divel in them, art thou come to torment us before our time, Matth. 8. 31. They cannot endure to hear or think of it; if it might go by voices whether Chriſt ſhould come or no, would they give their voice this way, and ſay Come Lord Jeſus, yea, come quickly? If Thiefs and Malefactors ſhould have the liberty to chuſe whither the Aſſizes ſhould be kept or no, would they ever fix it? and look for and long for the time of its approach? No no, but a child of God is waiting and looking for this happy time.
But now here is an Objection, are Chriſtians alwayes intremble at the thought of it, for want of the aſſurance of Gods Love, and the beſt Saints that do not alwayes feel ſuch an actual inclination and ſtrength of deſire?
I anſwer, the meaneſt Saint hath ſome inclination thiscomfort and reward is more naturally embraced than duty, the firſt work of grace is to raiſe us up to this hope, 1 Pet. 1. 3. but yet ſometimes there may be a drowſineſs and indiſpoſition, and then, their lamps may not be kept burning, Luc. 12. 35, 36. The wiſe Virgins ſtept as well as the fooliſh, Matth. 25. oftentimes they find themſelves indiſpoſed for his coming by careleſs carriage, remiſſion of their watch, and ſcatterold b
may remain through the imperfection of their Love; for his perfect love casteth out fear: A wife deſireth her husbands coming home, but it may be all things are not ready, and in ſo good order as they ſhould be, all Chriſtians deſire the coming of Chriſt, but ſometimes they are not ſo exact and watchful, and therefore their affecti
note of tryal whether we love God or Chriſt,ſufficient ſenſe of them, we think we have an affection to them, when we have them not, if there be looking, there will be preparing; when you expect a great eſtate for your children, you breed them accordingly; or rather thus, a man that expecteth the comming of a King to his houſe will make all things ready, ſurely you look for no body when you are not fitting and preparing your ſelves; what have you done againſt this great day? do you judge your ſelves? 1 Cor. 11. 31. do you get into Chriſt? Rom 8. 1. that you may be intereſted in Chriſts Righteouſneſs againſt you come to undergo Christs judgement? what purging of heart and life? 2 Pet. 3. 11. art thou in ſuch a caſe wherein thou wouldſt be found of Chriſt?
To exhort thoſe that love God to look earneſtly for the comming of Chriſt; to this end 1. Conſider our relations to him, he is our Maſter, we are his ſervants, and good ſervants will wait for their Maſters comming, Mat. 24. 45. here we have our meals, but then our wages; 'tis but preſent maintenance which we have now, but behold I come and my reward is with me, Chriſt will not come empty handed: Again, he is our Husband, we his Spouſe, the Bride ſaith come, Rev. 22. 17. we are now but contracted to Chriſt, then is the day of ſolemn Eſpouſals: The Judge is the wicked mens enemy, but your Redeemer. 2. Conſider the priviledg
1. A day of manifeſtation, Romlife is hidden, Col. 3. 3. their glory is hidden, 1 John 3. 2. but then Chriſt ſhall appear, and we ſhall appear with him in glory, as Moſes told the Rebels, Numb. 16. To morrow the Lord will ſhew who are his; Chriſt as the natural ſon ſhall then appear in all his Royalty and Glory, as the great God and Saviour of the world; ſo ſhall the Saints put on their beſt robes; in winter the tree appeareth not what it is, the ſap
life is hidden in the root, but when ſummer cometh, all is diſcovered.
2. 'Tis a day of perfection, every thing tendeth to its perfect eſtate; the little ſeed that is ſown in the ground, breaketh through the clods that it may be in flower and perfection, ſo a Chriſtian is working through, that he may come to an eſtate of perfect holineſs, and perfect freedom; here we are very weak, yea even to glorified ſpirits he is but a Saviour in part, there is ſome fruit of ſin continued upon the body, but then body and ſoul are united and perfectly glorified to praiſe God in Heaven, Chriſt cometh to make an end of what he hath begun he came firſt to redeem our ſouls from ſin, but then our bodies from corruption; then all priviledges are perfect regeneration, Mat. 19. 27. when Heaven's new, earth new, bodies new, ſouls new, that's a regeneration indeed; ſo adoption, we are ſons ▪
but handled as ſervants, looking for the adoption, Rom. 8. 23. ſo juſtification, our pardon ſhall be proclaimed at the market croſs, publiſhed before all the world, Acts ▪
3. 19. ſo for Redemption, Luk. 21. 28. the body is a captive, when the ſoul is ſet at liberty, the body is held under death till that day.
3. 'Tis a day of Congregation, or gathering together; the Saints are now ſcattered, they live in divers Countreys, and in divers ages, but then all meet in one Aſſembly and Congregation Pſal. 1. 6. but of theſe things more largely, verſe 16. on theſe words [the great day.]
From that [looking for the mercy, &c.] Obſerve, That
looking earneſtly for eteanal life, is a good means of perſeverance; for to that end is it urged by the Apoſtle here; I ſhall enquire 1. What this looking is. 2. What influence it hath upon our perſeverance.
1. What this looking is, it implyeth patience, but chiefhope.
1. Patience, in waiting Gods leiſure in the midſt of preHeb. 10. 36. Luke. 8. 15. 1 Theſ. 1. 3. Rom. 8. 25.
2. Hope ▪
now becauſe there is a blind hope, and a good hope, a baſtard hope, and a genuine hope, good hope through
grace, ſaith the Apoſtle, 2 Theſ. 2. 16. Let me tell you that this looking or expectation is not that blind hope that is found in men ignorant and preſumptuous, that regard not what they do, preſumption is a child of darkneſs, the fruit of ignorance and inconſideration, when men are once ſerious they find it an hard matter to fix an adviſed hope on things to come; for guilty nature is more inclinable to fear than to hope; this blind hope will certainly fail us, 'tis compaSpiders web, Job 8. 12, 13. The Spider ſpinneth a web out of his own bowels, which is ſwept away as ſoon as the beſom cometh, ſo do carnal men conceive a few raſh and ungrounded hopes, but when death cometh or a little trouble of Conſcience, theſe vain conceits are ſwept away; this hope which I preſs you to is a ſerious act ariſing from grace aiming at its own perfection: again this looking is not ſome glances upon Heaven, ſuch as are ſound in worldly and ſenſual perſons, who now and then have their lucida intervalla, their good moods and ſober thoughts, as Balaam, Numb. 23. 10. a taſte they may have, Heb. 6. 4. a ſmatch of the ſweetneſs of Heaven and ſpiritual comforts; the moſt wretched worldlings have their wiſhes and ſuddain rapſuddain motions are noſuddain light rather blindeth a man than ſheweth him the way. So theſe ſuddain indeliberate thoughts vaniſh and leave men never the better: again 'tis not a looſe hope or a probable conjecture; this hath no efficacy upon the Soul; men that are under an anxious doubtful poſture of Spirit will be very uneven in their walkings, James 1. 8. when men are diſcouraged in a race they begin to ſlacken their pace; to which the Apoſtle alludeth when he ſaith, I run not as once, that is uncertain ▪
1 Cor. 9, 26. but when they begin ſenſibly to get ground, they hold on their courſe the more chearfully.
Thus negatively I have ſhewed you what 'tis not, but now poſitively, tis an earnest well grounded expectation of bleſſedneſs to come, it bewrayeth it ſelf, 1. by frequent and
ſerious thoughts, thoughts are the ſpyes and meſſengers of hope, it ſendeth them into the promiſed land to bring the ſoul tydings from thence; 'tis impoſſible a man can hope for a thing, but he will be thinking of it, by this means we prae-occupy and foreſtall the contentment of what we expect, and feaſt the ſoul with images and ſuppoſitions of what is to come, as if it were already preſent; if a beggar were adopted into the ſucceſſion of a Crown, he would pleaſe himſelf in imagining the happineſs and honour, and pleaſure of the Kingly State, ſo certainly if we did look upHoirs of the Kingdom of Heaven, and coheirs with Christ, we would think of that happy ſtate more then we do, and by a ſerious contemplation, our hearts would carry us above the clouds, and ſet us in the midſt of the glory of the world to come, as if we did ſee Chriſt upon his Throne, and Paul with his Crown of righteouſneſs upon his head, and all the bleſſed leaning in Abrahams boſome: a carnal expectation filleth men with carnal, muſings and projects, as Luk 12. 18. dialoguing and diſcourſing with himſelf of pulling down Barns, and building greater, of beſtowing his fruits and goods, ſee the like. James 4. 13. 'tis uſual with men to foreſtall the pleaſure of their hopes, as young riotous heirs ſpend upon their eſtates before they come in hand; now ſo 'tis alſo in Heavenly things, men that expect them will be entertaining their ſpi
2. By hearty groans, and ſighs, and longings, Rom. 8. 23. We groan in our ſelves, waiting for the adoption, the redemption of our bodies, they have had a taſt of the cluſters of Canaan, and therefore long for more, they can never be ſoon enough with Chriſt, when ſhall it once be, the nearer enRom. 8. 19. earneſt expectation of the creature ▪
the word ſignifieth the puffing out of the head to ſee if it can ſpye a thing a great way of, and noteth the extenſion of the ſoul towards the fruition of things hoped for,
&c.
3. By lively taſts and feelings,
a beleever hath eternal life, he beginneth it here; hope is called a lively hope, not only living, but lively, 1 Pet. 1. 3. becauſe it quickeneth the heart, and maketh us chearful and ſprightly, Rom. 5. 2. We rejoyce under the hope of the glory of God; joy is for enpre-poſſeſſion which hope getteth, cauſeth all joy, ſee 1 Pet. 1. 8. I confeſs all feel it not in a like degree, becauſe it dependeth upon a ſenſe of grace, which beleevers always have not, yet all find a ſweetneſs and ſome comfort, when they think of what they look for: worldly hope is but the dream of a ſhadow, there is pain and trouble in the expectation, and no ſatisfaction in the fruition.
2. Let me ſhew you the influence it hath upon perſeveEvery one that hath this hope purifi
the things that we look for are holy, 'tis a great part of our portion in Heaven, to be free from ſin, and to be Conſorts of the immaculate Lamb; can we hope for theſe things and cheriſh wotldly luſts? if we did we look for a ſenſual Paradiſe, then we might indulge our luſts withpure and holy as well as a glorious and bleſſed eſtate, and therefore we ſhould begin to purifie our ſelves.
2. It withdraweth our hearts from preſent things, Phil. 2. 20. Our converſation is in Heaven, from wh
a man that hath been looking upon the ſun, findeth his eyes dazled that he cannot behold an object leſs glorious, the oftner we look within this vail, the more is the glory of the world obſcured; Abraham lived as a ſtranger in the promiſed land, why? becauſe he looked for a City &c. H
(ſaith the Apoſtle) looking for the bleſſed hope, Tit. 2. 12, 13. a man who is much in Heaven, his affections are pre-ingaged and therebirds are ſeldom taken
in their flight, the more we are upon the wing of heavenly thoughts, the more we eſcape ſnares, hope ſets the wheels a going, Phil. 3. 13. I preſs onward becauſe of the high price of our calling; the thought of the end quickeneth to the uſe of means, we faint becauſe we do not conſider it more, 1 Cor. 15. 58. Heaven will pay for all.
4. It maketh us upright and ſincere, looking a ſquint on ſecular rewards is the cauſe of all our declinings, Mat. 6. 2. they have their reward, hired Servants do not look for the inheritance, and therefore muſt have pay in hand, if they may have the world and live in honour and pleaſure, they will diſcharge God from all other promiſes; a ſincere man maketh God his Pay maſter, and that chiefCol. 3. 24. we have a Maſter good enough in him, we need not look for pay elſewhere.
5. It ſupporteth us under thoſe difficulties and afflictions which are wont to befall us in a courſe of godlineſs, we can counterballance what we feel with what we expect, we feel nothing but trouble and that which we expect is life and glory, Rom. 8. 18. 2 Cor. 4. 17, 18. in this reſpect hope is called an Anchor, Heb 6. 19. in the ſtormy guſts of temptation it ſtayeth the Soul, which hope we have as anchor of the Soul both ſure and stedf
'tis a weighty anchor that will not bow or break, and the ground is good, it entereth into that within the vail, and therefore though tempeſts ariſe it will keep us from floating and daſhing againſt the rocks: again 'tis calHelmet, Eph. 6. 17. the Helmet of Salvation, ſo 1 Theſſ. 5. 8. the Helmet is for the Head, in conflict
6. It helpeth us to reſiſt temptations, ſin maketh many promiſes, and prevaileth by carnal hope, Balaam was enBabylons fornications are preſented in a golden cup, men are corrupted with promiſes of preferment, and greatneſs, and preſent accomodations; now hope ſets promiſe againſt promiſe, Heaven againſt earth, pleaſures at Gods right hand againſt
carnal delights and taking our f
as one hall driv
Let us now apply this.
1. It informeth us, that we may look for the reward without ſin. Thoſe men would be wiſer than God that denySpirits motives, they begrudg Gods bounty, to what end ſhould the Lord propound regraces may be exerciſed about their proper objects without ſin, it requireth ſome faith to aim at things not ſeen, the world is drowned in ſenſe and preſent ſatisfactions; they are Mercredit, applauſe, and profit, they make man their pay maſter, they have the ſpirit of a ſervant that prefer preſent wages before the inheritance; but to do all upon the incouragements of the mercy of Jeſus Chriſt unto eternal life argueth grace: 'Twas a relief to the Soul of Chriſt to think of the reward, Heb. 12. 2. Chriſt, as man, was to have rational comforts and humane incouragements; that is, ſinful indeed when we would have the reward but neglect the work, when we would be Mercenarii but not Operarii, we ſever the reward from the duty, & like Ephraim are willing to
but not break the clods, Hoſ. 10. 11. Again, we look amiſs upon the reward when we have a carnal notion of heaven, as ſome Jews looked for a carnal Meſſiah, ſo do ſome Chriſtians for a carnal Heaven, for baſe pleaſure and fleſhly delights, for a Turkiſh Paradiſ
ſuch kind of hopes debaſe the heart, or elſe when we look for it as merited by us, as if we could challenge it by our works, then we are Mercinaries indeed, 'tis here looking for the mercy of Jeſus Chriſt, &c.
Again, our own happineſs muſt not be our laſt end, there is a perſonal happineſs that reſults to us from the enjoyment of God, now the glory of God muſt be preferred before it.
2. If you would perſevere in the love of God and a good frame of heart, revive your hopes, and ſet the Soul a lookkeep the rejoycing of
our hope firm to the end then we are ſafe, Heb. 3. 6. Courti
To this end, 1. Believe it, there is a miſt upon eternity to a carnal heart, they are led by ſenſe and reaſon, and befaith is the evidence of things not ſeen, Heb. 11. 1. fancy and nature cannot oufaith holdeth the candle to hope, and then we have a proſ
2. Apply it, 'tis a poor, comfortleſs meditation to think of a bleſſed hope and the certainty of it, unleſs we have an intereſt in theſe things, an hungry man taketh little plealookers on, and David ſpeaketh of a table ſpread for him in the ſight of his enemies; hope hath neI know that my Redeemer liveth. 2 Cor 5. 1. We know that if this earthly Tabernacle were diſſolved, we have a building not made with hands, eternal in the Heavens. 2 Tim. 4. 8. Hence forth there is laid up for me: &c, they do not only believe there is an Heaven, but apply it for me. You will ſay is hope only the fruit aſſurance. I anſwer 'tis the fruit of faith as well as of aſſurance or experience, but the ſenſe of our intereſt is very comqualification is to be ſuppoſed; in a matter of ſuch moment a man ſhould not be at an unbe quiet and not ſure of Heaven? not to look after it is a bad ſign, a godly man may want it but a godly man cannot ſlight it: 'Tis poſſible a man may make an hard doubts and fears, and may be ſcarcely ſaved, whileſt others have an abundant entrance, but then you loſe your Heaven upon earth,
peace and joy in the Holy Ghoſt, and loſe much of the efficacy of hope; for uncertain wavering thoughts work little, therefore aſſurance cannot be ſleighted: furapplication there muſt be if we cannot attain to aſſurance, there are three degapplication beneath aſſurance, there is acceptation, adherence, and affiance.
1. Acceptation of Gods offer upon Gods terms, Job 5. 27. Know thou it for thy good, put in for theſe hopes and take God to his word upon this confidence, make good thy part of the ſtipation in the Covenant, and he will not fail thee, this application there muſt be in all, an anſwer to the demands of the Covenant, 1 Pet. 3. 21. Exod. 24. 6, 7, 8.
2. Adherence, Stick cloſe to this hope in a courſe of obework we ſhall not fail of wages, 1 Car. 9. 26. I run not as one that is uncertain.
3. Affiance, reſting, waiting upon God for the accom'tis yours, yet you will caſt your ſelf upon the mercy of God in Chriſt as 'tis in the Text. Looking for the mercy of Chriſt, you dare venture your Soul in that bottom, this is that committing your ſelves to him as unto a merciful and faithful Creator, which the Apoſtle ſpeaketh of, 1 Pet. 4. 18. You will go on with your work and put your ſelves in Gods hand for your eternal happineſs, becauſe he is merciful, faithful: See alſo Rom. 2. 7.
3. Meditate on it often, med tatemperate extaſie, a ſurvey of the Land of promiſe, God biddeth Abraham take a view of Canaan, Gen. 13. 14, 15. Surely the more we lift up our thoughts in the contemplation of this bleſſed eſtate, the more lively will our hopes be, if every morning we ſpent a thought this way, it would ſeaſon the heart againſt the love of preſent things, the morning is an emblem of the Reſurrection, when we awake out of the ſleep of death, and the day cometh which will never have night more, Pſal. 17. 15. So in time of troubles we ſhould
Rom. 8. 18, ſo when you are by bodily ſickneſs ſummoned to the grave, and you are going down to converſe with worms and skulls, then think of a bleſſed eternity, Job 19. 26.
The next Point is from that elauſe [the mercy] The
ground of our waiting and looking for eternal life is Gods mercy, not for any works and merits of ours, we cannot challenge it as a debt: ſin and death are as work and wages, but eternal life is a donative, Rom. 6. 23. eternal life is not the wages of obedience, as damnation is the wageso
why: wherein lyeth the difference? I anſwer, wicked men ſtand upon their own bottom, but Chriſt hath obtained this priviledge for us: Wicked works are ours, and they are meerly evil, the good that we do is imp
and Gods grace hath the main ſtroak, ſo that we are rewarded, rather according to what we have received, then what we have done; a ſervant is under a covenant of obed ence, and maſters eſtate, he doth but his duty, he deſerveth ſomething: we are bound to do good, and forbidden to ſin; when we do what is forbidden, we deſerve puniſhment; but when we do what is commanded, we do not deſerve the reward, beare bound, and becauſe we have all from Gods grace: as you muſt pray for eternal life, ſo muſt you look for eternal life; if you ſhould ſay give me Heaven for I deſerve it; natural conſcience would bluſh at the immodeſty of ſuch a requeſt; 'tis as great an abſurdity when you make your own works the ground of your hope, for in prayer our deſires and hopes are put into language, and made more explicite; ſo that which is our plea in prayer, muſt be the ground of our claim in point of confidence, unleſs we mean to complement with God.
Well then, 1. Let this encourage us to wait with hope, notwithſtanding infirmities as well as affictions; what a good maſter do we ſerve? he hath provided comforts not only againſt our miſery, but againſt our unworthineſs, not onglory as a reward, but mercy as the cauſe of it, that we may take glory out of the mercy; he looked upon us not only as liable to ſuffering but ſinning, and therefore
life and ſafety for us, ſo upon tearms of grace.
2. It ſheweth us how we ſhould aſcribe all to mercy, from the beginning to the end of our ſalvation: we were taken into a ſtate of grace at firſt out of meer mercy, 1 Tim. 1. 13. I was all to be mercy'd, Tit. 3. 5. Not by works of righteouſneſs that we have done, but according to his mercy he ſaved us: he doth not barely ſay, not for our works, but not for our works, works of righteouſneſs which might be ſuppoſed to be foreſeen as done by us: ſo alſo when we are taken into a ſtate of glory, 'tis ſtill mercy, we can merit no more after grace then before, 2 Tim. 1. 18, The Lord grant him that he may find mercy of the Lord in that day.
Once more this mercy is called [the mercy of our Lord Jeſus
Chriſt.] Thence obſerve, That this mercy which we look for is diſpenſed by Jeſus Chriſt; he purchaſed it, and he hath the managing of it in the whole oeconomy of grace: he ſhall take of mine, ſaith he, concerning the holy Ghoſt, and in the laſt day he diſtributeth to ſome judgment without mercy, to others mercy, they are judged upon Goſpel terms.
Well then, 1. Get an intereſt in Chriſt, otherwiſe we cannot look for mercy in that great day, 1 Iohn 2. 28. If we abide in him then ſhall we have boldneſs; they that ſleight Chriſt in the offers of the Goſpel have no reaſon to look for benefit by him, you will howl and tremble then, and call upon the mountains to hide you from the wrath of him that ſitteth upon the throne; they that prize the mercy of Chriſt now, they find it to be the very laſt, mercy that planted g
in their hearts, will then put the crown upon their heads; here 'twas their care to glorifie Chriſt, and to hoglorifie them in the preſence of all the world.
2. It maketh for the cemfort of Chriſts people and mem
The fulneſs of this bl
and infinite merit, purinfinite mercy beſtoweth it: ſurely the buildinfinite mercy and infinite merit; would an Emperour give braſs farthings? do men that underſtand themſelves give vast ſums for trifles?
2. The certainty of this bleſſedneſs, Chriſt hath the mabackwardneſs to thy good, nor inclination to thy ruine; he dyed for thee before thou wert born, he called thee when thou wert unworthy, warned thee of dangers which thou never fearedſt, inſtead of deſerved wrath ſhewed thee undeſerved mercy, interceedeth for thee when thou little thinkeſt of it, hath been tender of thee in the whole conduct of his providence, viſited thee in Ordinances, is mindful of thee at every turn, and will he be harſh to thee at laſt?
The laſt Note is from that clauſe [unto eternal life] The great binefit which we have by Chriſt is eternal life.
1. There is life, all that you labour for is for life, that which you prize above other things is life; Skin for skin, all that a man hath will he give for his life; That is, he will part with all things, even to his very skin to ſave his life.
2. a Crown of life, Rom. excellent life, the life of ſenſe, which is the beaſts, is better then that vegetative life which is in the plants, and the rational life which is in men, is better then thee ſenſitive, and the ſpiritual exceedeth the rational, and the glorious life the ſpiritual. Vegetative life is the vigor of the ſap, ſenſitive life is the vigor of the blood, rational life is the union of the ſoul with the body, ſpiritual life is the union of the ſoul with Chriſt, and the life of glory exceedeth that in degree, for it ſtandeth in the immediate fruition of God.
3. 'Tis an happy life, not ſubjected to the neceſſities of meat and drink, we have then ſpiritual bodies, 1 Cor. 15. 45. 'Tis not encumbered with miſeries, as the preſent life is Gen. 47. 9 'tis a life which we are never weary of; in deep diſtreſſes life it ſelf may become a burden, Elijah ſaid, Take away my li
1 Kings 19. 4. but this life cannot be a burden.
eternal life, this life is but a flower that is ſoon withered, a vapour that is ſoon blown over; but this is for ever and ever, as eternity increaſeth the torment of the wicked, ſo the bleſſedneſs of the godly: Well then, let this preſs you to keep your ſelves in the love of God, till this happy eſtate come about.
And of ſome have compaſſion, making a difference.
And others ſave with fear, pulling them out of the fire, hating even the garment ſpotted by the fleſh.
HEre is the ſecond part of the Exhortation, explaining their duty towards others, or teaching them how to behave themſelves to them that were gone aſtray.
[Of ſome have compaſſion] the vulgar readeth quite to to another ſenſe, and ſome being reproved: Beza ſaith, that in ſome Greek Copies he found it theſe have mercy; 'tis a word that cometh from another word that ſignifyeth bowels, and ſo noteth not only the gentleneſs of the cenſure, but the inward affection, or as we render it, the compaſſion which we ſhould have over them: [putting a difference] judging, diſcerning, we moſt fitly render it accor
From the 22. verſe obſerve.
1. That reproofs muſt be managed with compaſſion and holy
grief; ouHe doth not afflict willingly, nor g
men, Lam. 3. 33. there are tears in his eyes when he hath a rod in his hand; 'tis like Chriſt, He wept when he drew near the City Luk. 19 41. the Jews were his enemies, and that was the day of his ſolemn tryumph, yet he wept, Oh that thou ha
'tis ſuitable to the diſpoſition of Gods ſervants in all ages: Samuel left Saul, but wept for him, 1 Sam. 25. 35. Paul ſpeaketh of very wretches that made a deſign of the Goſpel, to gratifie their belly concernments: I tell you weeping, ſaith he, Phil. 3. 18, 19, There are three grounds of this holy grief.
1. The diſhonour done to God, Pſal. 1ſword would paſs through our own hearts, Luk. 2. 35. Shall we ſee them ſtrike at God and not be troubled?
2. The harm and deſtruction men bring upon themſelves, that they have no care of their own ſouls, Jer. 13. 17.
3. The proneneſs that is in our nature to the ſame ſin, Gal. 6. 1. Bernards good man would weep ille hodie & ergo cras, he to day and I to morrow; there is no ſin in their lives, but was in your nature. Well then, it checketh them that ſpeak of others ſins by way of reproof or cenſure; but with delight or petulancy of ſpirit, many reproofs are loſt, becauſe there is more of paſſion then of compaſſion in them; 'tis ſpiritual cruelty when you can turn a finger in your broof revenge, or hatred, and ill will to the perſons of men, ſometimes out of pride, or a deſire to vaunt it, and inſult over others; ſometimes from ſelf. conceit, and non conſideration of our own faultineſs: Oh conſider this is not Chriſtian dealing, Paul ſaith, I am afraid leaſt when I come among you, my God will humble me, and that I ſhall bewail many, &c. 2 Cor. 12. 21. Many a proud Phariſee would have bluſtred, and threatned them with the ſeverity of diſcipline; but Paul was afraid he ſhould have a heavy load upon his own ſoul.
Again, and more expreſly obſerve, That in reproving
ſome muſt be handled gently: But who are thoſe that muſt
Tim. 2. 25. haſty Spirits cannot brook the leaſt oppoſition, and therefore are all a fire preſently, how did God deal with us in our natural condispake comfortatably to us, to allure us out of the Divels ſnaHoſea 2 15.
2. The perſons whom we ſhould treat with much com
1. The ignorant and ſeduced, ſome are of a ſimple and weak heart; the young men that went with Abſalon went in the ſimplicity of their hearts, and knew not any thing, 2 S
15. 11. though ſwine or dogs be driven with vioupon his ſhoulders rejoycing, Luc. 15. Many well meaning men may erre, be not too ſevere with them, leprejudice make them obſtinate, and ſo from erring brethren they become heretical.
2. Thoſe that ſlip of infirmity, members muſt be ſet in joint tenderly, Gal. 6. 1. the carnal world reflects with moſt ſharpneſs upon the infirmities of Gods people, the late Biſhops Courts were chiefly bent againſt the godly, a Drunkard and an Adulteror found more favour than a godly Inconformiſt; let us learn to diſtinguiſh betwixt an evil courſe and inconſiderate ſlips, and as long as there is aTheſſ. 3. 15.
3. The afflicted in Conſcience, we muſt not ſpeak to the grief of thoſe whom God hath wounded, the Apoſtle would have the inceſtuous perſon comforted leſt he ſhould be ſwallowed up of too much grief, 2 Cor. 2. 17. When Adam was troubled though God reproved him yet he made him a coat of skins to cover his nakedneſs, when Peter was weeping Chriſt ſendeth a comfortable meſſage to him, Go tell my diſciples and Peter, &c. Mark 16. 7.
4. If they erre in ſmaller matters, we muſt not deal with motes as with beams, and put the wicked and the ſcrupulous
groſs Heretick, and thoſe that miſtake in point of Church order, while the judgement is ſound in Fundamentals, and the practice is reformed, we ſhould uſe meekneſs till God reveal the ſame thing, Phil. 3. 15, 16. God hath given them light in moſt things and thoſe which are moſt neceſſary and no time will diſcover thoſe truths to them whereof they are yet ignorant.
5. The tractable, and thoſe of whom we have any hopes, Rehoboam would deal roughly, and ſo loſt ten tribes. Tertullian was even forced into the tents of the Montanists, by the indiſcreet zeal of ſome who were too forward with cenſures, and ſtill men are loſt that otherwiſe would be reclaimimperious ſowreneſs and bitterneſs of thoſe that manage them, daſhing ſtorms waſh away the ſeed, whereas gentle ſhowers refreſh the earth, men left without hope grow deſperate.
From that [putting a difference] In all cenſures and puniſhments there muſt be choiſe uſed and diſcretion. Prudence is the Queen of graces, different tempers require different remedies;
the fitches are not treſhed with a threſhing inſtrument, neither is a cart wheel turned about upon the Cummin, but the fitches are beaten out with a ſtaff, and the Cummin with a rod; ſo all tempers do not need a like diſpenſation, God himſelf putteth a difference, ſome are brought in with violence, others gently, grace forceth open the door of the heart ſometimes, and cometh in like a mighty ruſhing wind at other times, it breatheth upon the Soul with a gentler blaſt, ſome are caught with guil, 2 Cor. 12. 16. Others directly knocked down, this ſheweth,
1. That Miniſters had need be wiſe to know how to ſuite their doctrine, to diſtinguiſh between perſons, actideep learning, much godlineſs, and great prudence make an accompliſhed Miniſter; 'twas ſaid of Chryſoſtom, that he was Epiphanius,
in perſons, to note circumſtances,
times; Paul ſtriketh in with Felix, treateth of an apt leſſon before him and Druſilla. Acts 25. 25. ſaith that he did ſervili animo exercere impeFelix was a very incontinent perſon and very unjuſt, Paul, to give him his due, treateth of righteouſneſs and temperance, and judgment to come.
2. That Miniſters ſhould give every one their portion, Zuinglius when he had flaſhed terrors in the face of the hardened ſinner, would adde Bone Chriſtiane haec nihil ad te, tender Conſcience this is not for thee: We muſt rightly divide the word of truth, that is not by crumbling and mincingterror to whom terror belongeth, and comfort to whom comfort
3. It ſheweth what care we ſhould take to know the ſtate of our flock, that we may know how to apply our ſelves toCol. 4. 8. Tychichus was ſent to the Coloſſians to know their ſtate, it alſo obligeth private Chriſtians to conſitemper, gifts, frame of heart that we may the better ſuite our ſelves to do and receive good. See Heb. 10. 24, 25.
In the twenty third verſe is the other part of that duty which they owed to ſtraying Brethren. [And others] thoſe that are of another ſtrain and temper [ſave] that is, do your endeavour to be inſtruments of their Salvation, See 1 Tim. 4. 16. Thou ſhalt ſave thy ſelf, and them that hear thee [with fear] that is, by ſome more ſevere courſe either making the admonition more ſharp, or denouncing judgment againſt them, or by the reverend uſe of Church cenſures, which were then dreadful, as being ſolemnly managed and acſenſible marks of Gods vengeance, 1 Cor. 5, 5. anguiſh of Spirit or poſſibly torments of body. [pulling them out of the fire] ſome make it an alluſion to the ſeveral ways of purgation by water or by fire ▪
theſe latwith violence, or it may be an aluſion to Lots being plucked out of Sodom
Angels, Gen. 19. 16. [hating the garment ſpotted by the fleſh] 'tis a figurative ſpeech, ſome apply it to the avoiding of the appearance of evil; there is a ſtory of Valentinian in Theodoret, who accompanying Julian the Apostate to the Temple of Fortune, and thoſe that had charge of the houſe ſprinkled their holy water upon the Emperour, a drop falthat he was polluted, not purged, and tore off the piece of his garment upon which the drop lighted, hating (ſaith the Hiſtorian) the garment ſpotted by the fleſh: But rather the expreſſion alludeth to the old Law concerning legal uncleanneſs, Lev. 15. 4. The bed whereon he lyeth is unclean, and Verſe 17. every garment is unclean, and therefore I ſuppoſe it noteth their avoiding the ſociety of ſuch evil perſons as in the greater excommunication they were wont to do, which ſeparation was a ſolemn profeſſi
Obſervation 1. There is a time when we may uſe ſeverity; others ſave with fear, weak Phyſick doth but ſtir bad hupurge them out; nettles if gentle touched, ſting the more; fair, plauſible lectures do hurt to ſeared Hypocrites, there is a time for the Trumpet as well as the Pipe; when we pipe to men in the alluring ſtrains of grace, and they dance not, Then cry aloud, ſpare not, lift up thy voice like a Trumpet, Iſa. 58. 1, but who are theſe others, who muſt be dealt with roughly? I Anſer,
1. The Seducers themſelves, theſe muſt be layd forth in their colours, though the ſeduced muſt be pittied, ſee Titus 1. 11. with 13. They ſubvert whole houſes, teach things which they ought not, them rebuke ſharply; the Prophet flouteth at Baals Prieſts, 1 Kings 18. 27. and Chriſt every where giveth the Phariſees their due load, Oh ye generation of Vipers, and Scribes and Phariſees, and Hypocrites.
2. Thoſe that are hardned, and grown perverſe and ſtubborn; when the iron is blunt we put to the more ſtrength, ſofter ſtrains would but harden theſe more.
3. Thoſe that are ſecure Libertines, wallowing in ſin and pleaſure, we had need put them in fear, though it be diſtastful
fleſh, 'tis healthful for the ſoul; none hate you worſe then thoſe that ſuffer ſin upon you, if phyſick gripe the bowels 'tis for your good; if the Ch
2. Obſerve this ſeverity muſt ariſe from zeal, a deſire of Gods glory, and their ſalvation; ſave them with fear, (ſaith the Apoſtle) plucking them out of the fire, ſee a Cor. 10. 8. The Lord hath given us an Authority for your edification, not deſtruction, ſo that either God will have us uſe gentle means, or violent to a gentle purpoſe, Tit. 1. 13. Rebuke them ſharply, that they may be ſound in the faith. Well then
2. It reproveth the undue uſe of Church cenſures; weighty Ordinances are not to trifles, nor to be procarnal ends; the power of the keys is a great truſt, and is to be faithIohn 9. 34. and 16. 2. 2 Ep. Ioh. 10. The watch men may take away the Spouſes, Cant. 5.
Again obſerve, That fear is a way to reclaim obſtinate ſinners, 'tis ſweet to uſe arguments of love, but ſometimes we muſt lay before men the terrors of the Lord, 2 Cor. 5. 11: Paul an elect veſſel made uſe of threatnings, 1 Cor, 9. 27. Surely men have a mind to ſleep in ſin, when they would always have us come in the still voice. Dives was more charitable than they would have us to be, he would fain diſmiſs a flamy Meſſenger to his Brethren, Luc. 16. 27, 28. Sluggiſh Creatures need the go
in innocency God ſaw it meet to propound a threatning, and fenced the forbidden fruit with a curſe, Gen. 2. 17. if a boiſtrous luſt bear down all milder motives, 'tis good to ſcare the ſoul with threatnings of the Law; fear is good, but the ſervitender ſenſe of Gods wrath and diſpleaſure againſt ſin, is ſo far from bea ſin, that it is a grace rightly converſant with its object: Gods wrath and vindicative juſtice, is the proper object of fear, and ſo it muſt be looked upon by the converted and
unconverted, 'tis the great fault and ſecurity that they do not conſider what a dreadful thing it is to lye under the wrath and diſpleaſure of God, Pſal. 90. 11. there is but a ſtep between them and Hell, and they mind it not; tell them of their danger, and they ſcorn it. 2. The converted are to fear Gods wrath, Mat. 10. 28. 'tis a duty Chriſt injoyneth to his own Diſciples; the words do not only contain a deſcription of the perſon who ought to be feared, but of the ground and reaſon why he ought to be feared; Fear him who is able to caſt body and ſoul into hell fire, is as much as becauſe he is able to cast body and ſoul into hell fire, as appeareth by the Antitheſis, Fear not them that kill the body, that is, becauſe they are able to kill the body, ſee alſo, Heb. 12 28, 29. Though we are to fear Hell as an evil likely to fall upon us (when we are aſſured from Gods favour) yet we muſt fear it, as an evil which God hath power to inflict, and will certainly upon thoſe that diſobey him; we are to fear it, ſo as to eſchew it with a fear of flight and averſation, not with a perplexing and doubting fear.
Well then, ſo far 'tis good, but now the ſervility that is ſinful; the ſervility is ſeen partly in the diſ
of it, when our own ſmart and torture is more feared then the displeaſing of God, as a ſlave careth not how his maſters goods go to wrack, ſo he may avoid ſtripes: Partly beenmity against God ▪
ſlaviſh fear hateth God for his holineſs, and feareth him for his wrath; they wiſh his deſtruction, that there were no God: Partly becauſe it cauſeth but an incompleat reformation, it makes a man fotbear ſin, but not hate ſin; a wolf may be ſcared from the prey, that yet keepeth his preying and detorment and p
in it, 1 John 4. 18. a tend
is a bleſſing, but a ſtormy conſcience is a judgment ſlaves are exerciſed with the torture and rack of perplexing fears.
Again from that [pulling them out of the fire] A poor
guilty ſecure ſinner is like a drunken man that is fallen into the fire: he is ſo in three reſpects.
1. In point of ſecurity, a drunkard is ready to be burned,
paſt ſeeling.
2. In point of danger, ſinners are often compared to a brand in the burning, Zech. 3. 2. Amos 4. 11. they are alhath eternal life, whilſt he is here in the world; they are in the ſuburbs of hell, the fire is already kindled.
3. In point of impotency, and inability to help themſoundly rowſed up, and awakened; they lye and dye, and fry in their ſins: Oh then pluck them out of the fire, warn them to flee from wrath to come. Mat. 3. 7. Miniſter art thou ſenſible of the danger of ſouls? are thy words as burning coals? do they fret through the heart of a ſinner? Chriſtian, art thou ſenſible of the danger of thy carnal neighbours? they are burning in their beds, and thou wilt not cry fire fire! they are beſotted with luſt and error, and wilt thou let them alone? Oh unkind!
The next Point is from the laſt clauſe, [hating the garment
ſpotted by the fleſh,] Some ſinners are ſo unclean, that we cannot keep company with them without defilement; ſee 1 Cor. 5. 9, 10, 11. ſo 2 Theſ. 3. 14. & 2 Tim. 3. 5. From ſuch turn away: now the reaſon is partly for our own caution; evils made familiar by a cuſtomary converſe, ſeem leſs odious: Partly Theſe are ſpots in your love-feaſts, verſe 12.
vindicate the honour of Chriſt, and the ſoſcieties of his people; the blemiſhes of their miſcarriages redounds to the whole Church, Heb. 12. 15. till they be diſclaimed: Partly to puniſh the offenders, that it may be a means to reduce them, 2 Theſ. 3. 14. 'tis a ſad thing to live an outcaſt from Gods people; let obſtinate and ſcandalous ſinChurch-cenſures.
Now unto him that is able to keep you from falling, and to preſent you faultleſs before the preſence of his glory, with exceeding joy.
THe Apoſtle having perſwaded them to duty, now comExhortations with prayer, to intimate that the fruit of all muſt be expected from God, without whoſe bleſſing Exhortations or Endeavours would be nothing.
[To him that is able to keep you] it may be referred either to God or to Chriſt, as Mediatour: [from falling,
total Apostacy, God is able to keep us altoabſolute power; but he ſpeaketh here of ſuch a power as is ingaged by promiſe and office: Chriſt who is the Guardian of beleevers, hath rea charge concerning them, and is to preſerve them from total deſtruction. [And to preſent you faultleſs.] This Clauſe ſheweth more clearly that Chriſt is intended in theſe expreſſions, for 'tis his office to keep the Church till it be preſented to the Father, and at length will preſent them [faultleſs,] 'tis Eph. 5. 27. Without ſpot and blemiſh: [before the preſence of his glory,] that is, at his glorious apCol. 3. 4. when he ſhall come to judge the world: [with exceeding joy] is meant rather paſſively on our part, then on Chriſts, though it will be a ſweet interview between Chriſt and Beleevers, and he will rejoyce to ſee us, as we to ſee him.
The Obſervations are theſe.
1. All means without the Lords grace will not keep us from
falling: The Apoſtle requireth duty of the faithful, but asketh grace of God; he had before ſaid, keep your ſelves in the love of God, and now to him that is able to keep from falling,
neceſſities and difficulties are ſo great, that nothing leſs then a divine power can ſupport us, 1 Pet. 1. 5. Ye are kept by the power of God through faith unto ſalvation: This power of God is ſet a work to encourage hope, not to check induſtry, uſe means, but look for his bleſſing: We cannot ſtand a moment longer then God upholdeth us, we are as a ſtaff in the hand of a man, take away the hand and the ſtaff falleth to the ground, or rather as a little infant in the Nurſes hand, Hoſea 11. 3. if we are left to our own feet, we ſhall ſoon fall and get a knock; created grace will never hold out amany difficulties: One of the Fathers bringeth in the fleſh, ſaying, ego deficiam, I ſhall fail; the world, ego dicipian, I will deceive them; the Devil, ego eripiam, I will take them away; but ego cuſtodium, I will keep them, never fail them, nor forſake them, and there lyeth our ſafety; the world is full of ſnares, we are carnal, and there are carnal perſons about us, and the Devil is a reſtleſs enemy, watching all advantages; and ſurely having ſo much pride in us, and love of pleaſures, and ſo many worldly de
2. Obſerve, That 'tis a great releif to faith, to conſider that God is able to keep us, accordingly you find it urged inIohn 10. 28, 29. 1 Pet. 1. 5. Rom. 14. 4. He ſhall be holden up, for God is able to make him ſtand; the two Pillars of the Temple were Boez and Jachin, ſtrength, and he will eſtabliſh; the power of God, and mercy of God, are the two Pillars upon which our confidence ſtandeth: the power of God is a r
1. Becauſe the great trouble of the ſoul ariſeth from a diſ-belief of Gods power; we ſtumble at his can, rather then at his will; one ſaid, Mat. 8. 2. Lord if thou wilt thou canſt, but another ſaid, Mark 9. 22. If thou canſt do any thing help us; when we conſider our own infirmities, and corrupt inclinations, and the ſundry temptations and allurements that we meet with in the world; the many lets and diſcouragements
ſtay our ſelves upon the name of God, and conſider how almighty his power is to bear down all created oppoſition, 'tis a great relief to the Soul.
2. Becauſe the power of God is ingaged to help us, it doth not ſimply follow that becauſe God can keep us, that therefore he will keep us, but God hath promiſed to keep us, Jer. 32. 40. and he hath power enough to make good his word, and therefore we cannot miſcarry.
2. There is a charge laid upon Chriſt, we are put into his hands, John 10. 28. he hath not only leave to ſave the Elect, but a charge to ſave the Elect, ſee John 6. 37, 38. 40. they are under his care, thoſe that are given to him at the laſt day.
3. The invincible power of God is ſet a work by his unchangeable love, ſo that we may be confident that he, what he is able to do, he will do for us; the power and authori
3. The laſt reaſon is, becauſe the power of God is many ways exerciſed for our preſervation, partly by way of internal influence, ſwaying the heart, and inclining it to his fear, if the will of man were exempt from the dominion of God, then God had made a creature too hard for himſelf; partly in over-ruling and diſpoſing the temptation that it ſhall not be too great for us, 1 Cor. 10. 13. Faithful is God who will not ſuffer you to be tempted ab
partly, in removing the temptation, rebuking Sathan and his Inſtruments, &c. Well then, commit your Souls to Chriſt with the more confidence, 2 Tim. 1. 12. I know whom I have believed, and that he is able to keep that which I have committed unto him unto that day; when the difficulexplicite thoughts of the divine power before we can with any
3. Obſerve, Jeſus Chriſt will one day make a ſolemn preſervation
of his people to God, the Apoſtle ſaith here he will preſent you: There is a three-fold preſentation ſpoken of in Scripture. 1. One made by believers themſelves, Rom. 12 1. I beſeech you by the mercies of God that ye preſent your bodies a living ſacrifice ▪
and Rom. 6. 13. yield your ſelves unto God,
yield up or preſent our ſelves to God.
2. By Chriſts Meſſengers, they have a charge, and when they have done their work they preſent uthat I may preſent you a chaſt Virgin to Chriſt, 'tis ſweet when Miniſters can ſay here are the fruits of my la
3. This preſentation is applyed to Chriſt himſelf, now two ways is Chriſt ſaid to preſent us.
1. To himſelf, Eph. 5. 27. that he might preſent it to himſelf a glorious Church, in that place our intereſt in Chriſt and his intereſt in us is repreſented by marriage, in the world we are contracted, but there preſented, actually brought to him when fitted for his uſe; as Eſther when ſhe was choſen out from among the Virgins to be wife to the King, ſhe was firſt purified and ſupplyed with garments, odours, and ſweet ▪ ointments out of the Kings houſe, and then when the Moneths of her purification were accompliſhEſther 2. from 9. to 12. verſe, ſo we are choſen, elected to grace, and then purified and prepared, but at the Kings coſt, we have garments of Salvatipreſented to him, he is ſaid to do it, becauſe he hath the main ſtroke in this work.
2To God, ſo 'tis ſaid Col. 1, 22. that he may preſent you
in his ſight; that is, in the ſight of God the Father; for the antecedent you find in verſe 19. It pleaſed the Father, &c. Thus Chriſt is ſaid to give up the Kingdom to the Father, 1 Cor. 15. 24. to 28. that is, the Church, the Kingdom is put for the ſubjects governed: Now Chriſts preſentaccount of his charge in effect he ſaith, I have done the work for which thou haſt ſent me. Chriſt is under an office and oblidoubt of his unwillingneſs to pardon or ſanctifie, or glorifie, is in effect to charge unfaithfulneſs and diſobehe is Gods, 1 Cor. 3. 18Cor. 11. 3. The head of Chriſt is God, namely with reſpect to this office and charge, ſo he is under God and to give an account to him; he hath undertaken to make up all breaches between God and us; as to the merit and ſatisfaction he gave an account a little before his going to Heaven, John 17. 4. but as to the apBehold I and all the little ones which thou haſt given me, Heb. 2. 13
2. As an act of delight and rejoycing in his own ſucceſs, that all that were given to him are now fit to be ſettled in their bleſſed and glorious eſtate, Chriſt taketh a great deal of delight to ſee the proof and vertue of his death, and that his blood is not ſhed in vain, as a Miniſter taketh delight in thoſe whom he hath gained to God, what is our hope, our joy, our crown of rejoycing, are not ye in the day of the Lord, 1 Theſſ. 2. 19. if we rejoyce thus in the fruit of our Miniſuch an intereſt in them as Chriſt hath, and the main vertue came from his death and ſpirit; 'tis ſaid Iſa. 53. 11.
He ſhall ſee of the travel of his Soul, and be ſatisfied, that may be underſtood either of his fore-ſeeing from all eterniactual ſeeing when the whole is accompliſhed, if you underſtand it of his foreſeeing, the expreſſion is not altogether alien from the point in hand; when Chriſt foreI will go down and ſuffer for poor creatures upon theſe tearms; but rather I underſtand it of his ſight of the thing when it is accompliſhed; when he ſhall ſee his whole family together, met in one CongregaI count my blood well bestowed, my bitter agonie well recompenced, theſe are my Crown and my rejoycing: Look as the firſt perſon delighted in the fruits of his perſonal operation, for ſo 'tis ſaid, Exod. 31. 17. In ſix days God made Heaven, and on the ſeventh day he reſted and was refreſhed; he was refreſhed, not in point of wearineſs, but delectation; he rejoyced in the product of his wiſdom, power, and goodneſs; ſo Chriſt in the work of redemption, when his death turneth to a good account, he will delightTheſe are thoſe whom I have redeemed, ſanctified and kept, &c.
3. 'Tis an Act of his love, and recompence to the ▪ faithful, they have owned him in the world, and Chriſt wil own them before God, men, and Angels, there is no Saint ſo mean but Chriſt will own him, Luke 12. 8. The Son of man ſhall confeſs him, &c. Father this is one of mine; as for his eneſlay them before my face, Luk. 14. 27. to his friends he will own them publickly, and that before the preſence of his glory.
Well then, ſee that you be of the number of thoſe whom Chriſt will preſent to God, if he hath purified you to himſelf, Tit. 2. 14ſet a part for God, Pſal. 4. 3ſpiritually the foundation is laid, when you dedicate your ſelves to God, Rom. 12. 1. and walk ſo as Chriſt may own you with honour and credit in that great day; if you be the ſcandal of his Ordinances, the reproach of your profeſſion, can Chriſt glory in you then as a ſample of the vertue of his death? Surely no.
Again obſerve, That when Chriſt preſenteth the Elect, he
will preſent them faultleſs, that is, both in reſpect of juſtification and ſanctification; this was intended before the world was, Eph. 1. 4. he hath choſen us before the foundation of the world, that we ſhould be holy and without blame before him in Love, but is not accompliſhed till then, now we are humbled with many infirmities and ſins, but then preſented holy, unblameable. and unreproveable in his ſight, Col. 1. 22. the work is undertaken by Chriſt, and he will carry it on till it be compleat; here the wedding garments are a making, but then put on.
1. The work muſt be begun, here the foundation is laid as ſoon as we are converted unto God, 1 Cor 6. 11.
2. This work increaſeth daily more and more, 1 Theſſ. 5. 23. 24. we are not faultleſs, but Chriſt will not reſt till we be faultleſs, he is ſanctifying further and further, that we may be blameleſs at his coming, he will purſue the work cloſe till it be done.
3. 'Tis ſo carried on for the preſent, that our juſtification and ſanctification may help one another, the benefit of juſtification would be much leſſened if our ſanctification were compleat, and our ſanctification is carried on the more kindly becauſe the benefit of juſtification needeth ſo often to be renewed and applyed to us; inherent righteouſneſs were more perfect, imputed righteouſneſs would be leſs ſet by, in this great imperfection under which we now are, we are too apt to fetch all our peace and comfort from our own works, to the great neglect of Chriſt and his righteouſneſs, therefore doth the Lord by little and little carry on the work of grace, that by the continual ſenſe of
new to us, which otherwiſe would wax old and out of date, and the benefit being made new, increaſeth our love to God, Luc. 7. 47. and putteth us upon the ſtudy of holineſs.
4. At the laſt day all is fully accompliſhed, 1 Col. 22. Well then, let us wait upon God with incouragement, and preſs on to perfection upon theſe hopes, ſurely we ſhall be faultleſs, Chriſt would never have given us earnest if he meant not to ſtand to his bargain.
The next clauſe is [before the preſence of his glory ▪
] noteChriſts preſence at the day of Judgment will be exceeding glorious; for he will then appear not only as the Son of man but as the Son of God, Matth. 16 27. he will then appear not only as the Saviour but as the Judg of the world, both for the terror of the wicked, 2 Theſſ. 1. 8. and as a pattern of that glory which ſhall be put upon the godly, Col. 3. 4. and Phil. 3. 21. Well then, let us not deſpiſe Chriſt, now he lieth hid under the vail of the Gospel, but with comfort let us expect his coming; for when he is gloappear alſo in glory: And let us not think ſhame of his ſervice, what ever diſire
The laſt particle in the words, is that [with exceeding
joy] from thence note, The day of Chriſt to the godly is a joyful day; when others howl, you ſhall triumph, when ocall upon the Mountains to cover them, Rev. 6. 16. you ſhall lift up the head for your redemption draweth nigh, Luc. 21. 28. Chriſt will be glad to ſee you, whom he hath carried in his heart from all eternity, for whoſe ſake he came into the world and dyed, and for whom he went back again into Heaven, that he might nethere where he is; and ſurely you that have received Chriſt into your hearts, and loved him though unſeen, and ſerved him
loſs and hazard of all, will be glad to ſee him in all his glory and royalty, eſpecially when you ſhall hear him calling upon you, Come, ye bleſſed of my Father, enter into the Kingdom prepared for you. Oh that we could act over this joy aforehand! faith is a bird that can ſing in winter; before Chriſt came in the fleſh the Patriarchs got a ſight of him by the Eagle-eye of faith, and rejoyced at the thought of it, John 8. 56. Your Father Abraham rejoyced to ſee my day, and he ſaw it and was glad. Oh ſureYonder, even there is our great Lord!
To the only wiſe God, our Saviour, be glory and majeſty, dominion and power, now and ever, Amen.
THe Apoſtle in this verſe goeth on with that doxology which he had begun in the former, here you may take notice of the deſcription of the perſon to whom the praiſe is given, he is diſcribed 1. By his excellency, the only wiſe God. 2. By our intereſt and the benefit we receive by him, and our Saviour.
2. The aſcription of praiſe, Be glory, &c. there is 1. what is aſcribed, glory majesty, dominion, and power.
2. The duration, how long he would have this aſcribed, now and ever.
3. Manner, in what faſhion 'tis aſcribed, in the partiAmen, with which all is ſealed and cloſed up, this parOur confidence, that it ſhall be ſo, 2. our hearty affection that it might be ſo, love ſaith let it be, and faith it ſhall be; for faith is a prophetick grace, in prayer it anſwereth its ſelf.
But let us go over theſe particulars more fully and dito the only wiſe
God our Saviour] that Chriſt is God, we proved before on verſe 4. ſee pag. 222. and 230, 231, 232, 233, 234
1. That God is wiſe. 2. That God is only wiſe. 3. That
Jeſus Chriſt as Mediator hath a right to this attribute.
I begin with the firſt, That wiſdom is aſcribed to God, Gods wiſdom is a diſtinct notion from his knowledge he doth not only know all things, but hath ordered and dispoſed them with much counſel, the wiſdom of God is aſſerted in the word, Job 9. 4. and Job 12, 13proved there by what he hath beſtowed upon man, he that teacheth man knowledg, ſhall not he know? Pſal. 94. 10. what ever man hath from God, God hath it in himſelf in a more eminent degree: and 'tis alſo evidenced by the works of God, as in the works of creation, providence ▪
and the methods of his graces.
1. Much of his creation, there his wiſdom is diſcovered in the excellent order of all his works, their mutual correſpondence and fitneſs for the ſeveral ends and ſervices for which they were appointed; the order of the world ſheweth the wiſdom of God, the order of placing the creatures, ſee Pro. 3. 19, 20. the Lord by wiſdom hath founded the earth, by underſtanding hath he eſtabliſhed the Heavens, by his knowledg the depths are broken up and the clouds drop down the dew; the earth is ſet lowermoſt as the foundation of all the reſt, the Sea pent up within its channels, the air above them both, and the Heavens highmaking, God prorude maſs, then the Heavens and the vaſt earth, and glorious creatures, but without life, then the herbs and plants that have life but not ſenſe and motion, then the brute creatures, that have ſenſe and motion but not reaſon, then man with a reaſonable Soul, after his own image; in this order you may obſerve, firſt the dwelling place is appointed, then the food, then the creature that feedeth upon it, the beaſts upherbs, and man upon the beaſts: The Queen of
Sheba was aſtoniſhed at Solomons wiſdom, when ſhe percorreſpondence that is between all the parts of the world, compared ſometimes to a building, wherefore God is called artificial Builder, Heb. 11. 10. In this great houſe every part conſpireth to the beauty, ſervice, and dece
of the whole, the roof is Heaven, and therefore the Spheres are called chambers and ſtories in the Heavens, Amos 9. 6. The foundation is earth, Job 38. 5, 6. The Stars and glowindows, the Sea the water courſe, &c. Sometimes 'tis compared to the frame and ſtructure of mans body, Heb. 11. 3. The worlds were framed, 'tis in the original, &c. Sometimes to an Army, Gen. 2. 1. The Heavens were finiſhed and all the hoaſt of them. Order is neceſſary every where but eſpecially in an hoaſt, there every one muſt keep in his rank and ſtation, thus the Stars have their courſes, Judges 5. 20. and the clouds their courſes, Job 37. 12. yea, the Graſhoppers march as an army, Joel 2. 15. The next thing that ſheweth the wiſdom of God, is their fitneſs for uſe and ſervice, the work mans skill is as much commended in the uſe of an inſtrument as in the making and framing of it; the upper Heaven'
fitted to be the everlaſting manſion of the Saints, the middle Heaven to give us light, and heat and influence, the air, or lower Heaven, for breath, the earth for habitation, the Seas for navigation, the herbs and plants for food and medicine, &c. Look upon the bodies of living creatures and tell me if there be not a wiſe God; Galen ſaith there are 600 muſcles in the body of man, and every one fitted for ten uſes; ſo for bones, nerves, arteries and veins, whoſoever obſerveth their uſe, ſcituation, and correſpondence of them, cannot but fall into admiration of the wiſdom of the Maker, who hath thus exactlyout of nothing, and ſtill out of the froth of the blood: The wiſdom of men and Angels cannot mend the
figure, colour, quality, quantity, of every worm, and every flower, with what exactneſs is it ordered? as if God had nothing elſe to do but to bring forth ſuch a creature into the world as the product of his infinite Wiſdom.
2. Providence, Gods wiſdom is much ſeen in the ſuſtenEph. 1. 11. He worketh all things according to the Council of his will; do but obſerve a little now all things are put into a ſubſerviency to Gods purpoſe, ſometimes the ſmalleſt things occaſion events of the higheſt concernment; the occaſion of Joſephs greatneſs in Egypt was a dream ▪ a lye caſt him into priſon, and a dream fetched him out: ſometimes the moſt caſual things to us are the moſt neceſſary means to accompliſh that which God aimeth at; A certain man drew a bow at peradventure, and ſlew the King of Iſrael between the joints of the harneſs, 1 King. 22. 24. Contingencies to us are infallihle events as to the purpoſes of God: voluntary things that depend upwill of man, fall under the ordination of the will of God; there is more wiſdom ſhewn in ruling a skittiſh horſe, then in rolling a ſtone or dead thing; God ſheweth his wiſProv. 21. 1. there is nothing ſo confuſed, but if you look upon it in its reſult and final tendency, there is beauty and order in it, the tumults of the world, the proſperity of the wicked, carnal men think them the diſgrace and blemiſh of providence, whereas they are the ornament of it, Pſal. 92. 5. Lord how glorious are thy works? thy thoughts are very deep! man is diſcontented becauſe he cannot fathom the deep thoughts of providence: nothing ſo oppoſite, ſo bad, but God can bring good out of it; the ſins of men ſet forth the beauty of providence, as ſhadows and black lines in a Picture ſet it off the more, ſee Acts 4. 28, and Job 5. 12, 13. Chriſt hath been beholding to his enemies as much as to his friends, their potent oppoſition hath occaſioned the further increaſe of his Kingdom.
3. In the methods of his grace, ſo I call all the tranſactirejection of the Jews, and calling of the Gentiles. Rom. 11. 33. Oh the depth of the riches of the wiſdom and knowledg of God: the various diſpenſations uſed in the Church before the Law, under the Law, and time of the Goſpel, theſe are called the manifold wiſdom of God, Eph. 3. 10. Redemption by Chriſt, the great plots of Heahidden wiſdom of God in a myſtery, and without controverſie a great myſtery, 1 Tim. 3. 16. that which Andeſire to pry into; Gods Maſter piece, wherein all things by a rare contrivance, are ordered for Gods glory, and mans good, the wonder of it will take up our hearts to all eternity; to ſee the ruins of the fall ſo exactly repaired, the glory of God ſalved, the comfort of man provided for,
AgainThe various acts of love, whereby God ſubdueth ſinners to himſelf; this taking ſinners in their moneth, and diſpoſing of unthought of circumſtances and paſſages of providence in order to their converſion: Once more, the over-ruling of all events to further the eternal bleſſedneſs of the Saints, Rom. 8. 28. In all theſe I have forborn par
Now whoſoever ſhall ſeriouſly conſider theſe things, will certainly conclude God is wiſe; but further, conſider the uſual concomitants of Gods
Wiſdom in God is accompanied with immaculate holineſs, and infinite power; in the Devils there is great cunning great power, and much wickedneſs; in man there is much ſhame, little power, and leſs wiſdom; Gods power and wiſdom are often counted in the expreſſions of Scripture, Job 9, 4. He is wiſe in heart, and mighty in power, ſo Job 3mighty in ſtrength and wiſdom the two for midable properties
Dolus an virtus quis in hoſte requirit?
deſire able properties in a friend, ſo ſee 1 Cor. 1. 25. Again, 'tis joyned with holineſs he is moſt wiſe, and moſt holy, glorious in holineſs, and rich in wiſdom.
Well then, let us often admire the Wiſdom of God;the Heavens, and what do you find there? The work of a wiſe God. Jer. 10. 12. Look to the ſtructure of all things round about you, and what offereth its ſelf to your thoughts? by his wiſdom he hath eſtabliſhed the world. Jer. 10. 12. Look within you and you cannot chuſe but ſay, Oh God I will praiſe thee, for I am fearfully and wonderfully made, Pſal. 139. 14. Look into the Scriptures and conſiTrinity in unity, God manifeſted in our fleſh, a Virgin conceiving, Chriſt dying, and can you hold from crying out, Oh the depth of the riches, both of the wiſdom and knowledg of God? Rom. 11. 33. view theſe things again and again; we cannot take up all of God, in one, or many, or all our meditations.
2. Let not it be a bare ſpeculation, but improve it, 1. ToJob 28. 12. James 1. 5. Job 329. Solomon asked wiſdom and had it 2. Improve it to thanks; when you are able to diſcern your way and your work, P. ov. 2. 6. 3Iſa 30 8 He is a God of judgment, bleſſed are all they that wait for him; when things grow croſs, let the wiſe God alone till you ſee the end of his work; will you be his Councellor, and teach him how to mannage his affairs? he knoweth how to deliver the godly, &c. 2 Pet. 2. 9. 4. Improue it to patience and contentation; the wiſe God knoweth how to make uſe of thee in every condition, where ever thou art ſay, I am there where God hath ſet me, God knoweth what is better for me, then I do my ſelf, he that hath put all things in their places, hath put me in this peace, and here I will gloCor. 7. 22. euery croſs is choſen and elected, as well as your perſons, there are ſecrets of wiſdom in providence that are not always to be found in the ſurface and out ſide of it, Job 11. 6. though it appear in a way of rigor, yet God may have a deſign in it of mercy to me, and glory to himſelf.
The nex Point is, That God is only wiſe, ſee the ſameTim. 7. 17. and Rom. 16. 27. why you will
communicable Attribute, God hath endowed man with a ſpirit of wiſdom, and humane prudence is an emblem and reſemblance of divine providence, how then is God only wiſe? I Anſwer, wiſdom in God is in ſuch an infiniteneſs and exceſs that wiſdom in man is but folly in comas he, there is none wiſe but from him; in ſhort, God in three reſpects is only wiſe.
1. Originally, and independently wiſe, not by commuaray communicated from the father of lights, James 1. 17. a drop from the Ocean, a beam from the Sun, the whole knowledge of the Angels is but a ſpark of this light.
2. God is eſſentially wiſe, and ſo only wiſe: do not unſeparable quality, diſtinct from their Eſſence: now Gods Wiſdom is Himſelf, and Himſelf is his Wiſdom, the pergilding which may be layed on upon veſſels of wood or ſtone, the matter is one thing, and the varniſh or ornament is another; but the perfections of God are like a veſſel made of pure beat
3. God is infinitely wiſe, and ſo only wiſe, as the CanAnt to the Angels, nothing ſo ſmall as to eſcape his knowledge, nothing ſo great as to burden his mind, the ſun doth with the ſame eaſineſs ſhine upon the whole world, as upon one field: ſo doth God mannage the government of the whole world
gotten by learning, but who hath directed the ſpirit of the Lord, Iſa ▪
40. 17. our wiſdom is bettered by experience, therefore old men are moſt prudent; but Gods wiſdom is uncapable of increaſe, as being in an infinite fullneſs; we are often deceived; men of the greateſt ſegacity and cunning, fail in their plots and enterpriſes, and ſo their wiſdom is turned into folly; but 'tis not ſo with God, His Council ſhall ſtand, Pſal. 33. 11. there can no difficulty occur, but what is foreſeen: he goprobability and conjecture, but certain foreknowledg: Man can attend but upon one care at once, various thoughts ſcatter the mind, and weaken it, but God in one moment of under standing ſeeth all things, and wiſely diſheſitancy, or conſult with doubt, his thoughts are ſimple, and not ſucceſſive, and in their way of diſcourſe. Thus you ſee what good reaſon there is why God ſhould be ſaid to be only wiſe.
Well then, let not the creature ſeem wiſer then God, and cavil at what he hath revealed, becauſe we underſtand it not; we cannot know the nature of an Ant, we are puzthe obedience of faith to all that is revealed; and divine truth, like Pills, muſt be ſwallowed rachewed, received upon Gods ſingle Authority, when we ſee no reaſon for them, for God is only wiſe: Again, when you think of the perfections of God you muſt raiſe your thoughts above the Law, and all manner of all created beings.
The next Point is, That Chriſt Jeſus our Saviour is worthy
to be accounted the only wiſe God: Chriſt is wiſe as he is God, and as he is Man.
1. As he is God, ſo he is called the wiſdom of the Father, 1 Cor. 1. 24. and repreſented to the antient Church under this title, as Prov. 1. 20. and Prov. 8. per totum, wiſdom is there ſpoken of as a perſon, and the diſcriptions there uſed are proper to Jeſus Chriſt; ſome ſuppoſe the Heathens had
traditional knowledg of this myſtery and appellation; for as Chriſt the wiſdom of the Father was eternally and ineffectably begotten in the divine Eſſence, ſo they worGoddeſs whom they called the Goddeſs of ▪ wiſdom, and fained that ſhe was begotten by Jupiter of his own brain, and they called her Adonai Lord.
2. As he is man, he received the habits of all created knowledg and wiſdom, as all other graces without meaſure, John 3. and ſo 'tis ſaid, Col. 2. 3. In him are hid all the treaſures of wiſdom and knowledg. Well then, ſince Chriſt hath brought down wiſdom to us in our own nature, let us be more ſtudious to get it into our hearts: As Mediator, he is fitted to make us wiſe to Salvation, and appointed by God to be wiſdom to us, 1 Cor. 1. 30.
Once note more from the other title, that is here givenour Saviour] Thoſe that have had any benefit by Chriſt will be very much affected with his praiſe; there is a double ground of exalting Chriſt, a ſight of his excellency, and a ſenſe of his benefits; and there is a double notion by which our honouring of Chriſt is ſet forth, praiſe and bleſſing; praiſe hath reſpect to his excellency ▪
and bleſſing to his benefits, Eph 1. 3. We may praiſe a man for his worth, though we have no benefit by him, and ſo we are bound to praiſe God for the excellency of his nature, though he had never done us good; but now when he is our God and our Saviour, and hath ſhewed us ſo much of his goodneſs and mercy in Chriſt, we ſhould be ever praiPhil. 4. 20. Now unto God and our Father be glory for ever and ever, Amen; Glory is due to him as God, much more as our Father, his worth and excellency, though he were a ſtranger to us doth deſerve an acknowledgment, but when we conſider what he is to usour Father, to our Saviour, be glory for ever and ever. Well then conſider the Lords excellencies more, and obſerve his benefits, and work them upon the heart till you be fil
I come now from the deſcription to the aſcription ▪
to himbe glory, &c. Can we beſtow any thing upon God? or wiſh any real worth and excellency to be ſuper-added to him? I anſwer no, the meaning is, that thoſe which are in God already may be firſt more ſenſibly manifeſted. Iſa. 64. 2. Make thy name known among the nations. 'Tis a great ſatisfaction to Gods people, when any thing of God is diſcovered, they value it above their own benefit and ſafePſal. 115. 1. they preferre the glory of mercy and truth before their deliverance.
2. More ſeriouſly and frequently acknowledged, 'tis a great pleaſure to the Saints to ſee others praiſe God, Pſal. 107. 8. Oh that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men.
3. More deeply eſteemed, that God may be more in re
But let us more particularly take a view of this aſcriptiglory, majeſty, dominion, and power. Let us open theſe words. Glory is clara cum laude notitia, excellency diſcovered with praiſe and approMajesty is the next word, which implieth ſuch greatneſs & excellency as maketh one honoured & preferr'd above all, therefore a ſtile uſually given to Kings, but none ſo due as unto Chriſt, who is King of Kings and Lord of our Lords. The third term is dominion, which implieth the foveraignty of Chriſt over all things, eſpecially over the people whom he hath purchaſed with his blood. The laſt word is, power, which ſignifieth that all ſufficiency in God,
From hence obſerve,
1. A gracious heart hath ſuch a ſenſe of Gods worth and
perfection, that it would have all things that are honourable and glorious, aſcribed to him, therefore are divers words here uſedname is exalted above all bleſſing, and above all praiſe, Nehem. 9. 5. Yet 'tis good to do as much as we can: Love to God will not be ſatisfied with a little praiſe, I will praiſe him yet more and more, love inlargeth the heart towards God, if there be any thing more excellent he ſhall have it; well then 'tis a ſign of a dead heart to be a niggard in praiſes, to be ſparing, careleſs, or cold this way.
2. When we think of God, 'tis a relief to the Soul to conſider
of his glory ▪ majeſty, dominion and power; for this is that which the Apoſtle would have to be manifeſted, acknowledged, and esteemed in God, as the ground of our reſpect to him; it incourageth us in our ſervice, we need not think ſhame of his ſervice to whom glory, and power and majesty and dominion belongeth: It hearteneth us againſt dangers; ſurely the great and glorious God will bear us out in his work; it increaſeth our awe and reverence, ſhall we ſerve God in ſuch ſlight faſhion as we would not ſerve the GoMal. 1. 8. 'tis a leſſening of Gods majeſty, you do not treat him as a great and glorious Potentate, Mal. 1. 14. It inviteth our Prayers, to whom ſhould we go in our neceſſities but to him that hath Dominion over all things, and power to diſpoſe of them for the glory of his majesty: It increaſeth our Dependance, God is glorious, and will maintain the honour of his name and truth of his promiſes: When we are daunted by earthly Potentates 'tis a relief to think of the majeſty of God, in compariſon of which all earthly Grandure is but the dream of a ſhadow: Again, God that hath a ſoveraignty ▪
over all things, and ſuch an almighty power to back it, will not be wanting to do that which ſhall make for his glory.
2. The next conſideration in this Aſcription, is the dunow and ever: Thence note, The Saints have ſuch large deſires for Gods glory, that they would have him glorified everlaſtingly, and without ceaſing, they deſire the pre, ſent age may not only glorifie God, but the future, when they are dead and gone the Lord remaineth, and they would not have him remain without honour; they do not take death ſo bitterly, if there be any hopes that God will have a people to praiſe him: and their great comfort now is the expectation of a great Congregation, gathered from the four winds, united to Chriſt, preſented to God, that they may remain with him, and glorifie him for evermore; 'tis the comfort of their hearts to ſee this Congregation a maSaints and Angels to praiſe God, whileſt others grieve and diſhonour him; they prize their own ſalvation, upon this ground that they ſhall live for ever, to glorifie God for ever, ſee Eph. 3. 21. Pſ. 41. 13 Pſal. 106, 48. Now this they do, partly from their love to Gods glory, which they prize above their own ſalvation, Rom. 9. 3. Partly in thankfulneſs to God for his everlaſting love to them; God is from everlaſting to everlaſting, and his love is from everlaſting to everlasting, Pſal. 10all ages, and in all places, Pſal. 113. 2, 3. What have ye done in a tendency here unto, that proſperity may praiſe God? do you labour to promote the knowledg
and the ſucceſſion of Churches, all the ways that you can? zeal in your place is a good argument that you are wellMaſter of a family haſt thou taken care to keep Religion alive among thy children when thou art dead and gone? Gen. 18. 19. as a Merchant haſt thou promoted Religion with thyTraffique? Deut. 33. 18, 19. as a Magiſtrate doeſt thou take care to ſecure the intereſt of Chriſt to poſterity that the ſucceſſion of Churches may not be cut off; Miniſters, have you been witneſſes for God to the preſent age? and behaTruſtees for the next Age? Have you taTo him be glory now and ever?
The laſt thing in this Inſcription, is the Particle Amen, which is ſignaculum fidei & votum deſiderii noſtri, it ſignifihearty conſent to Gods promiſe, and a ſteady belief that it will continue to all generations: this word is often put at the end of Prayers and Doxologies in Scripture, ſee Rev. 5. 13, 14. Rom. 16. 27. Phil. 4. 20. &c. and ſometimes 'tis doubled for the greater vehemency, Pſal. 51. 13. Pſ. 72. 19. Pſal. 89. 52. and it ſeemeth by that paſſage oft he Apoſtle that antiently it was audibly pronounced by the people in publick Aſſemblies, at the concluſion of prayers, 1 Cor. 14. 16. and ſince that Hierom telleth us that Amen eccleſiae inſtar t
that the Amen was ſo heartily ſoundeda crack of thunder: Certainly 'tis good to conclude holy exerciſes with ſome vigor and warmth; natural motion is ſwifter in the end and cloſe, ſo ſhould our ſpiritual affctions be more vehement, as we draw to a concluſion, and when the Prayer is done, put out the efficacy of our faith and holy deſires in a ſtrong Amen, that it may be to you according to the requeſts of your hearts, and you may come away from the Throne of grace as thoſe that have had ſome feeling of Gods love in your Conſciences, and are perſwaded that he will accept you, and do you good in Jeſus Chriſt.
Again obſerve, There ſhould be an Amen to our praiſes, as
well as to our prayers, that we may expreſs our zeal and afGods glory, as well as to our own profit; many with the Leapers will ſay Amen, to Jeſus, Maſter have mercy on us, but we are not as ready to ſay Amen, to this to whom be glory, &c. our Hallelujahs ſhould ſound as loud as our Supplications, and we ſhould as heartily conſent to Gods praiſes, as to our own requests.
Laſtly, In deſiring the glory of God to all ages, we ſhould
expreſs both our faith and love, faith in determining that it ſhall be, and love in deſiring that it may be ſo with all our
Amen; it will be ſo what ever changes happen in the world, God will be gloearneſt love interpoſe: Lord let it be ſo, yea Lord let it be ſo; heartily deſire it, and with the whole ſtrength of your ſouls; ſet to your ſeals without fear, 'tis a requeſt that cannot miſcarry, and follow it with your hearty acclamations; the world ſhall continue no longer, when God ſhall have no more glory by it; here you may be ſure you pray according to Gods Will, and therefore may take it for grantedfollow it earneſtly, ſay, Lord what ever become of us, and our matters, yet let thy Name be gloAmen, Lord let it be even ſo. Now
Bleſſed be his glorious Name for ever, and let the whole earth be filled with his glory:Amen,andAmen,
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