AN EXPOSITION Of the EPISTLE of St JUDAS, Together With many large and useful DEDUCTIONS. LATELY Delivered in XL LECTURES In Christ-Church LONDON, BY WILLIAM JENKYN, Minister of the Gospel of JESUS CHRIST. The FIRST PART. but not printed as it was p … thed 1 TIM. 4.1. Now the Spirit speaketh expressly, that in the later times some shall departed from the faith. TIT. 1.9. Holding fast the faithful word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epiph. adv. Haer. l. 1. Tom. 2. haer. 25. p. mihi. 92 London, Printed by Th. Maxey, for SAMUEL GELLIBRAND, at the golden BALL in Paul's Churchyard. 1653. To the Right Worshipful, and other my Beloved and Christian Friends. Inhabitants in the Parish of LONDON. THE Souls of men may as certainly be destroyed by poisoning, as starving. If Satan cannot hinder from some kind of tasting and receiving the grace of the Gospel, he often perverts it poysonfully, by making men to turn it into lasciviousness, and even by freedom from sin, to allow themselves in sinning freely. The Seducers crept into the Church in Jude's time, under pretence of Christian Liberty, introduced unchristian Libertinism: No cheaper stuff than Grace would serve their turns, wherewith to lasciviousness; and no other Patron than the Lord Christ himself to protect their impieties: Whether they were the Disciples of Simon Magus or Nicolaitans, or Gnostics, (as Epiphanius thinks) I much inquire not; sure I am, they were of the Synagogue of Satan; he was both their Father and Master, whom they resembled, and whose works they did. In this Epistle the Apostle Judas, not only with Holy zeal opposeth them himself, but sounds a Trumpet, for the rousing up the Christians, (upon whose Quarters these Seducers had fallen, to surprise their Treasure, the Doctrine of Faith,) earnestly to contend for the preservation of so precious a Depositum, once, and once for all delivered to their keeping. The Arguments used by the Apostle are Cogent, his Directions Prudent, and probable it is, that his Pains were in some degree Successful. I know not Spiritually skilful Observer, but apprehends too great a Resemblance, between the faces of those, and our times. Sins in our days are not only committed under the enjoyment, but (in pretence) by the encouragement of grace; men who now dare not sin, are by some derided as ignorant of their Christian liberty; and evident it is, that many live, as if being delivered from the fear of their enemies, they were delivered from the fear and service of their Deliverer; and as if the Blood of the Passeover were not intended by God to be sprinkled upon the door posts to save them; but upon the threshold of the door; for them to trample upon. Beloved friends, if God hath appointed that you should resemble these Christians, to whom Judas wrote, in the danger of your times, it's your duty to embrace the directions delivered to these Christians, for your defence from those dangers. A gracious heart considers not how bitter, but how true; not how smart, but how seasonable any truth is. My aim in the publishing these Lectures, is to advance holiness, and (so far as I could do it, with following the mind of the Apostle) to oppose those sins, which if people hate not most, are like to hurt them most; and to advance those duties with which, if people be not most in love, yet in which they are most defective, and thereby most endangered. And now again, I beseech you (that I may testify my unfeigned affection, as well by my Epipistle as my Book) labour to keep close to God in a lose age; spend not your time in complaining of the licentiousness of the times, in the mean while setting up a toleration in your own Hearts and Lives. That private Christian, who doth not labour to oppose prophancnesse with a river of tears, would never (if he could) bear it down with a stream of power. Lay the foundation of Mortification deep. Reserve no lust from the stroke of Jesus Christ. Take heed of pleasing yourselves in a bare formal profession; Labour to be rooted in Christ: He who is but a visible Christian, may in a short time cease to be so much as visible: He who speaks of Christ but notionally, may in time be won to speak against him: Love not the world. Beware of scandals; take them not where they are; make them not where they are not (the common sin of our times, to black Religion, and then to fear and hate it.) Despise not the providences of God in the world; they are signs of God's mind, though not of his love: Delight in the public Ordinances, and highly esteem of faithful Ministers; they and Religion are commonly blasted together. Eat Seducers; sit down under a Minister, as well as under a Preacher; He who will hear everyone, may at length be brought to hear none; and he who will hear him preach who ought not, may soon be left to learn that which he ought not. Preserve a tender conscience; Every step you take, fear a snare: Read your own hearts in the wickedness of others. Be not slight in Closet-services; and oft think of God in your shops, for there you think you have least leisure, but sure you have most need to do so. Let your speech be always with grace, and a word or two of Christ in every company, if it may be; and yet not out of form, but feeling. These Lectures here presented might sooner have seen the light, had I not lately met with such hindrances (sufficiently known) as I once expected should have stopped them altogether. The main of this employment hath lain upon me since that time, which, considering my many other Employments (you know) hath not been long, though otherwise long enough to have performed this work much more exactly. I here present you, though not with half of the Epistle, yet with more than the one half of that which upon the whole I preached. I have not knowingly left out any passages delivered in the Pulpit. The other part I promise in the same Volume with this (so soon as God gives strength & more leisure) if this find acceptance with the Church of God. And now (Brethren) I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified; Resting Your Servant in the Work of Christ, WIL JENKYN. ERRATA. PAge 8. line 11. for four read three; p. 29. l. 27. for going to him for. r. we feel its; p. 44. l. 15. for them r. it. p. 119. l. 32. for feast r. food, p. 121. marg. r. differenter p. 123. l. 19 for lover r. love. p. 128. l. 5. r. (saith the soul) p. 152. marg. r. beneficentia, and under it Nieremb. p. 164. l. 9 for may r. might. p. 202. marg. r. omnes. p. 212. l. 8. for explication r. exhortation. p. 228. l. 12. r. entrusted. p. 234. l. 30. r. invincible. p. 266. l. 12. r. opinions. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 288. l. 24. r. Schoolmen. p. 305. marg. deal. Josh. 62.9. p. 339. marg. r. solatia. p. 388. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere. p. 409. l. 34. r. distempered. p. 449. l. 27. r. substances. p. 460. for any one is r. men are. p. 363. l. 31. for and r. or. p. 464. l. 21. r. by. p. 465. marg. r. Enchir. p. 472. l. 36. r. put. p. 494. l. 19 r. always continuing. p. 504. marg. r. comparativus. l. 31. r. heaven. l. 35. for in heaven. r. there. p. 512. marg. r. severitas. p. 574 Obser. 5. r. hellishly. p. 579. l. 23. r. Domoeritus. l. 26. r. in mind, blind. p. 585. marg. r. Josh. ibid. r. perpetuo. p. 623. l. 1. for jurisdictionem r. in jurisdiction. READER, be pleased to take notice, that there is now published the second, third, and fourth Part of that most learned and judicious Treatise of the SABBATH, by M. DANIEL CAWDREY, and M. HERBERT PALMER. Also a Treatise of GRACE. and ASSURANCE, entitled, SPIRITUAL REFININGS, being one hundred and twenty Sermons by M. ANTHONY BURGESS. An EXPOSITION upon the Epistle of JUDAS. I Begin with the first part of the Epistle, the Title of, or Entrance into it, contained in the two first Verses, which are these: VER. 1. Judas the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Christ Jesus, and called; VER. 2. Mercy unto you, and peace, and love be multiplied. This Title containeth three principal parts: 1. The Person who wrote the Epistle. 2. The Persons to whom he wrote it. 3. The Prayer: wherein the person writing salutes the persons to whom he wrote. 1 The person who wrote this Epistle is described these three ways. 1 From his name: Judas. 2 From his office: A servant of Jesus Christ. 3 From his Alliance: the brother of James. 1 The description of the Penman of this Epistle from his name: Judas. In the consideration whereof I shall proceed by way 1 of Exposition, 2 of Observation. 1 The name of the Author of the Epistle considered by way of Exposition: wherein two things are to be opened: 1 The signification of the name Judas, or Judas. 2 The subject of that name, or who the person was to whom it is here applied. 1 For the signification of it. It's found fully expressed Gen. Gen. 29.35. 29.35. The occasion of the first imposing it, was Leah's apprehension of God's goodness to her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving her a fourth son, whom therefore she called Judah, signifying Praise, Confession, or Celebration: She made his name a monument of her thankfulness to God for him, as also of her son's duty, to live to the praise of so good a God: a fruitful Wife to Jacob in children; and a fruitful Daughter to God in thankfulness. In qua nominis impositione, non dubito quin eam direxerit Spiritus sanctus, cùm Judah fuerit is qui inter Jacobi filios, pater futuri Messiae constitutus erat. Riu. in loc. Joh. 3.16. The learned Rivet well observes, that in imposing this name, she was directed by the spirit of God: this Judah being that son of Jacob, of whom Christ (according to the flesh) was to come, for whom God is principally to be praised, he being the choicest gift that ever God bestowed; he turning every gift into a mercy: Only those who have him, and bear him, can praise God; to others God gives nothing (comparatively,) and they return nothing. God shows only how rich he is, in giving his Son; So God loved the world, that he gave his only begotten Son. 2 The subject of this name is to be considered, to which it's here applied. It's applied in Scripture to a threefold subject. 1 To a Tribe. Frequent mention is made of the tribe of Judah, 1 King. 12.20. Psal. 76.8. etc. 2 To a Country or Region, 2 Chron. 20.3. Jer. 2.4. and 17.25. 3 and properly, To Persons: and so in Scripture we read of six several persons that had this name. 1 Judah the Patriarch, Gen. 29.35. 2 Judah in whose house Saul lodged at his first conversion. Act. 9.11. 3 Judas surnamed Barsabas. Act. 15.22. 4 Judas of Galilee. A seditious person. Act. 5.37. 5 Judas Iscariot the traitor. Mat. 10.4. Joh. 14.22. 6 Judas the Apostle, the Author of this Epistle. Concerning whom the Scripture intimates (besides his Apostolical office, and relation to james, of which anon) 1 His Parentage: his Father being Alphaeus spoken of Matth. 10.4. and Mark 3.18. and his Mother held to be that Mary spoken of Matth. 27.56. in regard that this Alphaeus and Mary are said to be the parents of james, to which James in Luk. 6.16. Act. 1.13. and here in this Epistle this Judas is said to be brother. In sacra dodccada fuerunt duo qui nomen Judae gessêre; unus fuit sectator, altar insectator. Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit (Judas enim Confesso rem significat,) alter per anti prasin nomen istud à se gori ipsis operibus demonstravit. Gerh. Har. in loc. Joh. 14.22. 2 The Scripture expresseth a manifest distinction between him and Judas Iscariot, Joh. 14.22. calling him Judas, not Iscariot; taking especial care that he might not be taken for him, their hearts and persons being as different, as their names agreeable; for one was sectator, the other insectator Domini; the one following Christ as a Disciple, the other as a Bloodhound; one confessed him, the other betrayed him; the one carried himself according to his name, the other was a mere living contradiction to his name. When the Evangelist saith, Judas, not Iscariot, he intended a difference 'twixt him and this holy Judas. 3 The Scripture expresseth an humble Question propounded by him to Christ: Lord, How is it, that thou wilt manifest thyself to us, and not unto the world? Concerning which Question, although I meet with different opinions, yet I see not why (with Musculus) we may not conceive, that Judas propounded it out of an humble and modest consideration of himself and the Apostles, in partaking of the gracious manifestation of Christ to them, there being a passing by of others more famous, and better accomplished than were the Disciples. A Question, which (thus understood,) as it showeth [1] the freeness of him that gives; so [2] the humility of them that receive grace; who, in stead of insulting over others that have less than themselves, admire the goodness of him, that gives more to them than to others: nay [3] the tender-heartedness and pity of the godly towards the souls of those wicked ones, who are commonly cruel and unkind to their bodies. 4. The Scripture expresseth concerning this Apostle, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Act. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas trinominis. had sundry names: for he that in Luk. 6.16. is called judas the brother of james, is in Matt. 10.3. called Lebbaeus, and Thaddaeus: concerning the reason whereof, I meet with sundry opinions among Writers. Jansen. Harm. p. 220. 1 Some conceive, that he had this diversity of names from an usual custom (they say) among the Jews, which was, that if any name had in it three or more of the letters of jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should not be used in ordinary speech, but that some other name like it should be used in stead of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now judah containing in it all the four letters in the name jehovah, (having besides the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) this Apostle had other names to be ordinarily called by: but this reason seems ( is the superstition of the later Jews) not to have taken place in our jude, or in any other that we read of; the Patriarch judah, the son of jacob, had no other name but judah bestowed upon him by his mother or friends, nor did the custom appear upon judas Iscariot. 2. Others conceive, that these names were conferred upon him, to difference him from judas (of the same name) the traitor, grown detestable for his execrable fact and heinous treason; for which cause our Apostle may in the title of this Epistle, style himself also the brother of james; the name of judas being so odious in the Church, that (as a learned man observes) a Lorin. in loc. p. 320. Id verum doprehendi, abstinere ferè Christianos ab imponendo et usurpando nomine Judae. Exe●rabile hoc nomen Christianis ob execrabilem proditionem à Juda factam. Christians have in all ages in a manner abstained from imposing it (though a good name in itself) and that very rarely is it to be found mentioned in any History. And there seems to be an exact care in the Evangelist, that when this holy Apostle [Joh. 14.22.] was named, he might not be taken for the traitor, speaking thus, judas, not Iscarior. Nor was it any change of his name that did serve the turn; for it was no less wisely then piously heeded, that those other names (Thaddaeus and Lebbaeus) should be suitable to the person upon whom they were bestowed; Thaddaeus signifying in the Syriack the same thing (Praise or Confession) with Judah in Hebrew; the imposers of this name intimating the constancy of this holy man in confessing Christ, what name soever he had. Nor is it to be thought, but that the other name (Lebbaeus) was applied fitly and suitably to him, as being derived either from the Hebrew word † from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videantur Junius in loc. Brugens. in 10. Matt. Jansen. c. 39 Lapide in loc. Justini. in loc. Lorin. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labi, which signifieth a Lion (the cognizance of another Judah, Gen. 49. of which tribe this Judas was) to show his holy resolution and b Leo dicitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leb, Cor, quasi cordatus seu animosus, quia à generositate & praesentia animi imperterritus; cor enim sedes est & symbolum fortitudinis: unde Aristomenes, qui to tam Graeciam stupefecerat audaciae miraculo, post mortem dissectus, inventus est habere cor totum pilis hirsutum. Plin. lib. 11. c. 37. courage for God, in opposing sin, and the enemies of the truth, even as with a Lion-like heart: or, from the Hebrew word Leb, which signifieth a heart; thereby noting (say some) that he was a man of much wisdom and understanding in his place and carriage; for he who was of greatest c Corculum dicebant antiqui solertem & acutum. Fest. Qui valdè cautus & prudens, vocabatur Corculum. Plin. l. 7. cap. 31. Unde Scipio Nasica, ob prudentiam bis Consul, appellatus est Corculum. Cic. Tusc. 1. discretion and prudence, was of old wont to be called Corculum, from cor a heart; and a wise, understanding man is usually termed homo cordatus, a man with a heart: or noting (say others) that he was Cordis cultor, a man that laboured much about his heart, studying diligently the purity and sanctifying thereof. This for the expository part of the first thing considerable in the description of the penman of this Epistle, viz. his Name; the collection of Observations followeth. Observations from the first thing in the description of the Author of this Epistle, his Name, Judas. 1. Obs. 1. I observe from the sameness or commonness of the name Judas, to a holy Apostle, and a perfidious traitor, together with that seditious Galilean, That Names commend us not to God, nor conduce any thing to our true happiness: Many that have holy and blessed names, come much short of them, Zedekiah. Jehoahaz. as Adonijah, Judas, etc. Absolom signifieth the father's peace; but he that was so called, proved his father's trouble: On the other side, many have unpromising and infamous names, who are excellent persons, and have lost nothing thereby. It's not a holy name, but a holy nature that makes a holy man. No outward titles or privileges profit the enjoyer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando mali, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando boni. Si communio nominum condicionibus praejudicat, quanti nequam servi, Regum nominibus insultant. Tert. count. Mart. c. 7. Neither circumcision, nor uncircumcision, but a new creature. A peasant may have the name of a Prince; a traitor, the name of an holy Apostle: It's all one with God to call thee holy, and to make thee so. Oh, beg of him inward renovation, more than outward estimation: otherwise, a great name for holiness will prove but a great plague hereafter. Hell is a wicked Judas his own place. A good name with an unchanged nature, is but white feathers upon a black skin. A great privilege unsanctified is a great punishment. 2 I observe, Obs. 2. That wicked men make the best names and things odious by their unholy carriage. Judas the traitor makes the name Judas, by many, the worst thought of. 1 Sam. 2.17. Ezek. 36.20. Elie's sons made the people to abhor the Lords offering. God tells the people, that they had profaned his holy Name, while the heathen said, These are the people of the Lord, etc. Vita Evangelica debet esse vita Angelica. Scandalous Christians have brought an odium upon Christianity. It's the duty therefore of those that are conversant about holy things, to be holy; to tremble lest any should think the worse of Ordinances, of Ministry, of Sanctity for them. The blood of seeming Saints will not wash away the scandal they have brought upon true sanctity, nor make amends for the evil report which they have brought upon the Canaan of godliness: and yet we should take heed of thinking the worse of holiness, or of any way of God, for the wickedness of any person whatsoever: Eli's sons sinned in making the people abhor the Lords offering; 1 Sam. 2.24. and yet the Text saith, the people sinned too in abhorring it. Obs. 3. 3 Our Baptismal names ought to be such as may prove remembrancers of duty. Leah and Alphaeus, in imposing names on their Children, made use of such as might put Parents and Children another day upon holiness. God called Abram Abraham, to strengthen his faith: Hannah gave the name of Samuel to her son, 1 Sam. 1.20. because a son of prayers. 'Tis good to impose such names as express our baptismal promise. A good name is as a thread tied about the finger, to make us mindful of the errand we came into the world to do for our Master. 4. Obs. 4. Minister's [especially] aught so to carry themselves, as that they may not be ashamed to their names; that their name prefixed may be a crown, a credit to their Writings: that whensoever their names are spoken of, the hearer may bless them: that their names may be as a sweet perfume to their actions. Many Christians names are so odious, that what they say or do is blemished because it comes from them; it had been good, if it had been another's. He is a dead man among the living, that hath a hateful name. It's a great mercy when our names outlive us; it's a great punishment, when we outlive our names. They that honour God shall have the spirit of glory rest upon them. He that is a jude, a Confessor of Christ, shall never want that honour. 5. Obs. 5. We should not do that which we are ashamed or afraid to own, or put our names to. I deny not, but in some cases it may be lawful to change our names, or forbear to mention them, either by tongue or pen; but then we should not be put upon such straits by the badness of our actions (as the most are) which we are ashamed to own; but by the consideration of God's glory, or the Churches good, or our own necessary preservation in time of persecution, which may be the more advanced by the concealing of our names: Thus Bucer, in times of trouble for the Gospel, called himself Aretius Felinus. Calvin's Institutions were printed under the name of Alcuinus: But these did not conceal themselves for sin, but safety; nor yet so much for safety, as God's glory. I pass from the Name, and I proceed to the second thing in the description of the Author of this Epistle, and that was his Office: A servant of jesus Christ. Of this, 1. By way of Explication. 2. By way of Observation. 1 For Explication. Here two Points are to be opened. 1. In what respect Judas was the servant of Christ? 2. Why he here so styles himself? 1. In what respect. Judas was the servant of Christ. He was so in four respects. Deus est Caussa rebus, tam ●ssendi, quam siendi. Implicat contradictionem, ut Deus communicet alicui creaturae, nè à se dependeat: hoc enim facto communicaret ut non esset creatu●a. Dau. in Col. 1.17. Servus in Latina linguadictus est à servando; quòd hi qui jure belli possent occidi, à Victoribus cum servabantur, servi fiebant, Aug. li. 19 de C.D. c. 15. 1. Of Creation and sustentation, as are all creatures: Psal. 119.91. All are thy servants, from the highest Angel, to the lowest worm. Col. 1.16, 17. All things were created by him, and for him, and by him all things consist. The whole world is but his Family, altogether at his finding: should he shut his hand, the house would be famished: If he withdraw his manu-tenency, the world would fall. 2. In respect of Redemption from the power of sin and Satan; from their condemning and destroying power, Heb. 2.15. Rom. 8.1. Luk. 1.74. From their corrupting and defiling power, Rom. 6.18. Eph. 6.6. And that this was a redemption deserving to make us servants to the Redeemer, appears, in that it was not only by Conquest, and vindication from our enemies, when as the Conqueror might have destroyed us as well as taken us, or destroyed them (in which respect, according to all usage and equity, we ought to be for ever his servants;) but a redemption also by purchase, the Lord JE SUS having paid no less price than his own precious blood, 1 Pet. 1.18, 19 1 Cor. 6.20. in which consideration the Apostle strongly argues, That we are not our own, but serve for the glorifying of another. 3. Isa. 49.3. Heb. 3.5. Psal. 89.21. Hag. 2.23. This Apostle was the servant of Christ more peculiarly, by way of special office and function: In which respect, as Christ himself, Moses, David, Cyrus, Zerubbabel, etc. were called God's servants; so are the Prophets in the Old, Jer. 35.15. Amos 3.7. Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24. the Apostles and Ministers in the New Testament called servants. Although it's granted, the Apostles were servants in a different way from other Ministers, both in regard of the manner of their calling, which was by immediate mission and appointment from God, as also of the extent of their power, which was not tied up or confined to one place, Mat. 28.19. Mark. 16.15. Matt. 5.13. but granted to them for the planting and governing of Churches in any part of the world. In which respect, some think, they are called the salt of the earth. In regard of this function, and Office of Apostleship, jude principally calls himself a servant of Christ; though not barely and solely in respect of Gods calling him to it; but in respect also of his own diligence, and faithfulness in endeavouring to discharge his Office to which he was called: as Peter exhorts, 1 Pet. 4.10. and as Paul speaks of himself, 1 Cor. 9.16. For Christ keeps no servants only to wear a Livery: As he is not a titular Lord, so neither are his servants titular servants. All their expressions of service reach not the emphasis either of their desires or duty. 2 The second thing to be opened, is the cause why the Apostle here styleth himself the servant of Christ. 1. Some think, to show his humility and modesty, in that he who might have used the title either of Apostle, or Brother of the Lord, rather contents himself with this note of duty and service common to every Christian. Others, better, for the confirming and comforting of himself in his work; in that his Lord whom he served, and who had set him on work, would stand by him, both in protecting his person, and prospering his work. Others, and those upon clearest grounds, conceive that the Apostle here embraceth this title of servant in respect of others, that his doctrine might with more respect and readiness be received by those to whom he wrote; seeing that he was called to his work, and that by such a Master, whose service added not more dignity to him, then ●t required duty from them. This for Explication: the Observations follow. 1. Obs. 1. They who undertake any public employment for Christ, must receive a calling from him, to be his servants, if with comfort to themselves, or benefit to others, they will go about his work. Rom. 10.15. Heb. 5.4, 5. It's a great shame, if all that are prophets are not the Lords people: but it's a gross error to think that all the Lords people are ministerially prophets. Their being the Lords people makes them fit to hear, but not fit to preach: fit sheep, not fit shepherds. Suppose that (which constant experience contradicts) they have the fitness of gifts; have they therefore a sufficient Call to preach by way of Office and Ministry? Is this enough to be a King's servant, or a Noble man's Steward, for a person to have abilities to discharge those places? is there not required Commission or Call also? and are not Ministers called servants and Stewards? At this time, I doubt it would hardly be accounted true doctrine, that every one who hath military gifts, courage and policy, may be a Commander of a Regiment, or Captain of a Troop, and that he might gather his Followers without Commission. Is it enough for a man to be a Prince's Ambassador, because he hath sufficient gifts, for wit, and good expression, & c.? must not the King also give him the authority to be an Ambassador? Is every one that hath good legs, or can run, a Messenger? must he not be sent likewise? Besides, whosoever hath a commission to preach, hath a commission to baptise; as is plain from Matth. 28.19. preaching and baptising reaching alike the Ministry of all ages: But hath every gifted-man such a Commission? Further, doth not our Saviour (Mat. 10.41.) clearly distinguish between a righteous man and a Prophet? if they had been all one, why would he have done so? And if gifts make a Minister; is it not as true, that gifts make a Manistrate? and then every one that had understanding and other good governing parts, were a Lord Maior: nay, then why might not women preach, (as lately they have done) many of whom have better gifts than some men? And how could that agree with the Apostolical prohibition for women to speak in the Church? 1 Cor. 14.34. Besides, all who are called to preach, are bound to increase their gifts, by giving attendance to reading, 1 Tim. 4.13, 15. to doctrine, and by giving themselves wholly to these things: which cannot be done, unless earthly occupations be laid aside: But gifted men are not bound to this; therefore they have not this Call which they pretend. To conclude, Every one that hath this Ministerial Call, hath that Pastoral care lying upon him, mentioned Hebr. 13.17. To watch over souls, as those that must give an account with joy, and not with grief: But this can in no wise be said of every one that is a gifted man: and therefore gifted persons (as such) must forsake their pretended claim to a ministerial call. Nor can it be evinced, that because the Apostle saith, (1 Cor. 14.31.) All may prophesy, therefore every gifted person may preach: For, besides that the gift of prophecy was extraordinarily bestowed in that age of the Church, not procured by study and industry, but immediately conferred by the Spirit upon some, as were also Miracles, the gift of healing, and diversities of tongues (all which are now ceased,) its most plain, that the word all in that place is not to be taken in its full latitude, as if all the men, or every believer in the Church of Corinth might stand up and prophesy (for that's expressly contrary to 1 Cor. 12.29. 1 Cor. 12.28. where by an Interrogation the Apostle doth vehemently deny that all are prophets:) but it's to be taken restrictively, to those that were in office, and set by God in the Church for that purpose, as the Apostle speaks, 1 Cor. 12.28. God hath set some in his Church, first Apostles, secondarily Prophets, etc. Other cavils are weaker than to deserve a mentioning; as to argue from that place 1 Cor. 14.34. that because women are forbid to speak in the Church, therefore any man may speak. What greater strength is in this argument, then to reason thus? Because no woman may be a justice of Peace, therefore every man may. Because no woman may speak publicly, therefore some men must (namely, such as are in office) had been a much better consequence. Nor is there more strength in that allegation of Moses his wish, Num. 11.27. that all the Lords people were prophets, to prove that all might prophesy: for in his desiring that all might be prophets, he includes a required condition, that they might be called by God to that employment. 2. Obs. 2. Alliance in faith, spiritual relation to Christ is much dearer and nearer than alliance in flesh. jude might have called himself a near kinsman to Christ, or Christ's Brother, as indeed he was, and was so accounted, Mat. 13.55. Mark 6.3. as much as james, who Gal. 1.19. is called the Lords brother: but that which includes a spiritual relation is to him much sweeter; to be a servant of Christ is more desirable then to be a Brother of Christ. To bear Christ in the heart, much better than to bear him in the womb. What had it profited to have been his kinsman, unless his servant? many that were his kinsmen according to the flesh, wanted the honour of this spiritual affinity; but such of them who had this honour bestowed upon them, had all their other glory swallowed up in this (as Christ expressed himself) he is my brother, Mat. 12.47, 50 John 12.26. and mother, and sister. Blessed be God, that this greatest privilege is not denied to us even now: though we cannot see him, yet love him we may: 1 Pet. 1.8. though we have not his bodily presence, yet we are not denied the spiritual: though he be not ours in house, in arms, in affinity; yet in heart, in faith, in love, in service he is. 3 Obs. 3. I observe, A peculiar excellency and worth in the title of Servant, which our Apostle with others before him was so frequently delighted withal; It might furnish them and us with a Consideration full of sweetest delight. Sumus Domini, non tantum in genitivo singulari, sed & in nominativo plurali. Luth. 1. That he much honours us. To serve Christ is to reign: It's more honour to serve Christ, then to serve Emperors, nay, then to have Emperors serve us: for indeed, all things do so. 2. That he will assist us in our works: If he gives employment, he will give endowments too; if an errand, a tongue; if work, an hand; Phil. 4.13. if a burden, a back: I can do all things through Christ that strengtheneth me (saith Paul.) And herein he goeth beyond all other Masters; who can toil and task their servants sufficiently, but cannot strengthen them. 3. That he will preserve us; He will keep us in all our ways: and surely then, he will so in all his own work. Safety evermore accompanies duty. His mercy is over all his works; but peculiarly over all his workers. Men are never in danger, but when they leave working. Jonah was well enough till he attempted to run away from his Master. When our enemies do us greatest hurt, they remove us above hurt. A servant of Christ may be sick, persecuted, scorned, imprisoned, but never unsafe: He may lose his head, but not one hair of his head perish. 4. That he will provide for us. He can live without servants; but these cannot live without a Master. Verily his Family-servants shall be fed. The servants of Christ shall want no good thing: If they be without some things, there's nothing they can want; they shall have better, and enough of better. Can he that hath a mine of gold, want pebbles? can it be that a servant of Christ should want provision, when as God can make his very work meat and drink to him? nay, when God can make his wants meat and drink? how can he want, or be truly without any thing, whose friend hath and is all? And no good thing shall they want, nothing that may fit them for, and further them in duty. 'Tis true, they may be without clogs, snares, hindrances; but these things are not good that hinder from the chief Good: should God give them, he would feed his servants with husks, nay, with poison. 5. That he will reward them: The Lord gives grace and glory: Mat. 5.12. Great is their reward in heaven; nay, great is their reward on earth. There's a reward in the very work: but God will bestow a further recompense hereafter. We should not serve him for, but he will not be served without wages, even such as will weigh down all our work all our woes. Oh the folly of them that either prefer the cruel and dishonourable service of sin, before the sweet and glorious service of Christ; or, that being servants to Christ, improve it not for their comfort in all their distresses! 4. Obs. 4. I infer, We own to God the duty and demeanour of servants. 1. To serve him solely, Matt. 6.24. not serving sin, Gal. 1.10. Tit. 3.3. Rom. 6.12, 13. Satan at all, not man in opposition to Christ; not serving ourselves, the times. Who keep servants to serve others, enemies? Christ and Sin are contrary Masters; contrary in work, and therefore it's an impossibility to serve both; contrary in wages, and therefore it's an infinite folly to serve Sin. 2. Christ must be served obediently, submissively, [1] in bearing when he correcteth: A beaten servant must not strike again, nor word it with his Master; we must accept of the punishment of our iniquities: 'tis chaff that slyes in the face of him that fanneth. [2] We must be submissive servants in being content with our allowance, in forbearing to enjoy what we would, as well as bearing what we would not: the proper work of a servant is to wait; stay thy Master's pleasure for any comfort. All his Servants shall have what they want, and therefore should be content with what they have. The standing wages are certain and set, the vails are uncertain. [3] Submissive in not doing what we please, not going beyond our rule, our order. Ministers are his servants, and therefore must not make Laws in his house, either for themselves or others, but keep laws; not of themselves lay down what they publish, but publish what he hath laid down. Ministers are not owners of the house, but Stewards in the house. Laws are committed to us, and must not be excogitated by us. No servant must do what is right in his own eyes. Deut. 12.8. [4] Submissive in doing whatever the Master pleaseth; not picking out this work, Ps. 119.6, 128. and rejecting that; nothing must come amiss to a servant: We must not examine what the service is that is commanded, but who the Master is that commands: 1 Tim. 5.21. We must not prefer one thing before another; a service that most crosseth our inclinations, opposeth our ease and interest. A servant must come at every call, and say, Lord, I hear every command. Acts 10.33. [5] We must serve Christ obediently in doing what is commanded, because it is commanded: this is to serve for conscience sake. If the eye be not to the command, the servant acts not with obedience, though the thing be done which is commanded: nay, it's possible, a work, for the matter, agreeable to the command, may yet be an act of disobedience, in respect of the intent of the performer. Oh how sweet is it to eye a precept in every performance! to pray, hear, preach, give, because Christ bids me! Many do these works for the wages, this is not to be obedient; they sell their services, not submit in service. 3. Christ must be served hearty: Ephes. 6.6. Col. 3.23. Rom. 1.9. We must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye-servants, we must do the will of God from the heart. Paul speaks of serving God in the spirit, There are many compliment all servants of Christ in the world, who place their service in saying, Thy servant, thy servant, Lord; lip-servants, but not life, heart-servants: such as the Apostle (Gal. 6.12.) speaks of, that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make a show only, but the heart of a service is wanting; the heart makes the service sacrificium medullatum, 'tis the marrow of a performance. Bodily service is but like the fire in the bush, that appeared to burn, but did not; or like the Glow-worm in the night, that shineth, but heateth not: these do but act service, but are no servants, servants only in profession: To these who would not profess Christ seriously, Christ will hereafter profess seriously, Mat. 7.23. I never knew you, depart from me, ye that work iniquity. 4. Christ must be served cheerfully: He, Psal. 40.8. Joh. 4.34. 2 Cor. 9.7. as he was his Father's servant, delighted to do his will; It was his meat and his drink. God loveth a cheerful servant in every piece of sorvice: This makes the service pleasing to Master and servant too; acceptable to the former, easy to the later: Nothing is hard to a willing mind; willingness is the oil to the wheel. A servant cheerful at his work is as free as his Master: Si non possint à Dominis liberi sieri, suam servitutem ipsi quodammodo li beram faciunt, Aug. de C.D. l. 19 c. 15. Rom. 12.11. If his Master make him not free, he makes himself free. The preaching of the Gospel must be performed willingly, 1 Cor. 9.17. Love to souls should make us cheerful in that service; not mourning at our own pains, but at people's unprofitableness; not that we do so much, but that they get no more. 5 Christ must be served diligently: These two, fervent in spirit, and serving the Lord, are most properly joined together: Hence it's most necessary, that we do, Eccl. 9.10. Gen. 24.33. should be done with all the might. Abraham's servant was diligent when he went to procure a wife for Isaac; he would not eat bread, till he had done his errand; when 'twas done, he stayed not upon compliments. They whose service is in soul-marriage, Qui ludit in Cathedra, lugebit in Gehenna. should spend no time needlessly. It's pity that Satan's Emissaries should be more diligent than Christ's servants,; Impostors, than Pastors. How diligent a servant was Paul, that passed over so many Countries with so much speed? I laboured more than they all, was spoken as comendably, as truly; not plus profui, I was more successful; but plus laboravi, I took more pains: Diligence may be a companion and comfort, where success is a stranger. 6. Christ must be served perpetually: There must be no end of working, till of living. The dead are they who rest from their labours: Life and labour are of equal continuance. We can never begin too soon, nor continue too long in the service of Christ: none ever repent of either, many of the contrary to both: Faithfulness to the death hath the only promise of the Crown of life: Better never to have begun, then to apostatise. It's an unanswerable Dilemma; If the service of Christ were bad, why did you enter into it? if good, why did you departed from it? Lastly, Obs. ult. Observe, That they who expect to persuade others to serve Christ, must be servants themselves. Judas, a servant of Christ, hopefully exhorteth others continue in his service, and to contend for his faith. The best way to move others, is to be moved ourselves: words that come from the heart, are most likely to reach to the heart. It's not sufficient for Ministers to discourse of his service, but to embrace it. A blurred finger is unfit to wipe away a blot. It's woeful when the function and the conversation oppose each other. If the service of Christ be bad, why exhort we others to submit to it? if good, why accept we not of it ourselves? A titular service shall never receive a real reward. Depart from me ye that work iniquity, shall be the doom of some that cast out devils, and prophesy in the name of Christ. Thus much for the second particular in the description of the Author of this Epistle, viz. His Office, A servant of jesus Christ. Now follows The third and last Particular considerable in his description, taken from his Kindred and Alliance: in these words, The Brother of james. Of which, by way 1. Of Explication. 2. Of Observation. 1. For Explication. Two things are to be opened: 1. Who this JAMES was. 2. Why this Apostle here calls himself his Brother. 1. Who this JAMES was. The Scripture speaks of two of that name: The one, James the son of Zebedee, the brother of John the Evangelist, mentioned under these relations, Matth. 10.3. Mar. 3.17. Matth. 4.21. Called by Christ; leaving father and ship; slain by Herod, Act. 12.2. named by Christ, with his brother, Boanerges, Mar. 3.17. the sons of thunder. The other, this James here mentioned: Concerning whom much is said, 1. in Scripture; 2. in Ecclesiastical History: but in both he is spoken of very honourably. 1. In Scripture. First, His kindred and alliance are often mentioned: His father is said to be Alpheus, Matth. 10.3. Mar. 3.18. Luk. 6.15. Act. 1.13. His mother was Mary, spoken of Mat. 27.56. Mar. 16.1. Luk. 24.10. Mar. 15.40. His brethren are said to be Simon, Joses, and Judas, Mat. 13.55. Mar. 6.3. two whereof were Apostles, viz. Simon and Judas, Mat. 10.3, 4. Luk. 6.15, 16. Act. 1.13. and the other, viz. Joses, or Joseph, was competitor with Mathias (as is generally supposed) for the Apostleship in the room of Judas Iscariot, Act. 1.23. Particularly, this James is said to be the brother of the Lord, Gal. 1.19. though together with him, his brethren, Joses, Judas, and Simon are also called Christ's brethren, Hierom. cont. Helu. Virgo ille mansit cum Maria qui pater Domini meruit appellari. Tantopere Christus dilexit floridi pudoris integritatem, ut non modò de virgineo utero nasceretur, sed etiam à nutritio virgineo tractaretur. Pet. Dam. Ep. 11. Aug. Tr. 10. in Joh. Bed. Aqu. Apud Hebraeos nomina quae conveniunt in radicalibus, per additionem literarum servilium, notionem non mutant; ut Judas & Thodas idem significant, etc. Boulduc. in Jud. ver. 1. Mat. 13.55. Mark 6.3. Not as if Mary the mother of Christ had afterward born children unto Joseph, as the erroneous Helvidius (whom Hierom confuteth at large) laboured to maintain: Nor as if James and the rest were called the brethren of Christ as being the sons of Joseph, (Christ's reputed father) by another wife; for the Scripture tells us frequently, they were the sons of Alpheus; and it's the received opinion, that Joseph was never the husband of any but the blessed Virgin, (though haply some have the more earnestly asserted it from their high esteem of Virginity.) But some suppose this James and his brethren are called the brother and brethren of Christ, in respect they were the cousin's german of Christ by the mother's side, or Christ's mother's sisters children: and this their mother Hierom thinks is that Mary, called the sister to the Virgin, and the wife of Cleophas, John 19.25. her first husband Alpheus either being dead, or else one and the same husband being (as others) adorned with two names, Alpheus, and Cleophas; which might well be, in regard among the Hebrews, those names that agree in the same radical letters, lose not their notion and signification by the addition of other letters to them (a rule applicable to these two names, Alpheus and Cleophas.) And † Harm. Hist. Pas. Ch. 16. p. 186. Gerhard also thinks, that this Mary the sister of the Virgin, and the wife of Cleophas, was the mother of James, etc. because, as in John 19.25. Marry the wife of Cleophas and sister of the Virgin, is joined with Mary Magdalen standing by the Cross; so, in the other Evangelists, Marry the mother of James (upon the very same occasion) is joined with Mary Magdalen, Matth. 27.56. and Mark 15.40. Some conceive this Mary the wife of Cleopas was mother of James, but was not own sister to the Virgin Mary, because (say they) it is not the custom for the same parents to put the same names on several children; but that she is called sister to the Virgin Mary because her husband Cleopas or Alpheus was the brother of Joseph, the husband of the Virgin Mary, brother's wives being frequently called sisters. The most probable opinion is, that Joseph and Alpheus were of near relation, haply natural brethren, and therefore Joseph (being the reputed father of Christ) his brother Alpheus his children (among whom this James was one) are called the brethren of Christ; it being usual in Scripture to call those brethren that are near of kin; as we see Abraham and Lot (Gen. 13.8.) are called brethren, although Lot was his nephew, Gen. 14.12. So Jacob calls his uncle Laban, brother, Gen. 29.12, 15. vid. Gen. 31.32, 37, 46. Thus the Scripture speaks of James in respect of his kindred or alliance. 2. The Scripture speaks worthily of him in regard of his Office; not only in that he was an Apostle, Perkins in Gal. 2.9. with others. but also of great honour and respect among the Apostles, and in the Church, he being Act. 15. a principal member (some say Precedent) in the Council of Jerusalem, where he gave his advice in a great Controversy, and it was highly esteemed and followed: and in regard of his high esteem in the Church, and usefulness, he is (with Cephas and John, Gal. 2.9.) called a Pillar: for although all the Apostles were equal in degree of office, yet there were some of them endowed with more eminent gifts, and had greater esteem than the rest: and therefore we read of Paul's comparing himself with the chiefest of the Apostles, 2 Cor. 11.5. and 12.11. of which James was one. And whereas Mark 15.40. he is called James the less, 'tis conceived, it was not to distinguish him from the other James the son of Zebedee, as if the Scripture hereby would denote our James less in respect of age, calling to Apostleship, or of stature, much less of esteem: but he may be called the less in comparison of his father, Ista majoritas & minoritas est inter patrem & filium; inter Jacobum Alphaeum, & Jacobum Alphaei filium. Vid. Boulduc. in ver. 1. Jud. Videantur Epiphan. Hieron. Egesippus etc. who (as a learned man thinks) was called James also, as well as Alpheus; which opinion of his he probably confirms in his Exposition upon this place. 2. Ecclesiastical History speaks of him also as a most worthy person, both for the admirable and rare holiness of his life, and his constancy in professing of Christ at his death. 1. For his life: Hierom, in allusion to his name, James, or Jacob, calls him the supplanter of sin and vice of those times wherein he lived, preached, and wrote. And, as many writ most highly in commendation of him, so particularly Eusebius in his second Book, Chap. 1. & 22. For his holiness he was called the Just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Euseb. lib. 2. c. 22. one that was much in fasting and prayer for the pardon of that sinful people the Jews: with his frequent and long praying his knees were hard. The Jews were generally much convinced of his holiness; insomuch, as the enemies of Christ hoped, if they could procure him to deny Christ, that most of those that professed, would abandon the Faith of Christ. 2. For his Death: The Scribes and Pharisees earnestly besought him to disclaim Christ openly; and to that end they set him upon the Temple, that in the sight and audience of the people he might declare that Jesus was not Christ: but he to admiration professed his own faith in Christ, telling the multitudes, that Christ was in heaven at the right hand of God, and that in the clouds he should come again to judge the world: with which profession his enemies being enraged, cast him down from the Temple, and afterwards murdered him, he before his death praying, that God would pardon their sin unto them: the same Author (as also Josephus lib. 20. Antiq. cap. 8.) testifying, that those who were of the wiser sort thought that this detestable fact was that which shortly after drew down the judgement of God, to the utter destruction of that bloody City Jerusalem, that had (among others) butchered so holy a man. Thus far Eusebius. This though I relate not as Canonical, yet neither do I look upon it as fabulous, it being by many famous and godly Writers testified. And this for the first particular to be explained, Who this James was. The second Branch of Explication was, Why Judas styleth himself the brother of this James. Of which I find two reasons given, both probable. 1. That he might difference himself from others of that name, especially Judas Iscariot; of which also the Scripture seems to take especial care: Hence Joh. 14.22. he is spoken of with an addition of a not Iscariot, this traitor's name being grown detestable: in which respect, 'tis generally conceived, Mar. 3.18. Matt. 10.3. that he had the names of Thaddaeus and Lebbaeus put upon him (as was before noted:) and thus he wisely preserves himself and Epistle from undue prejudice, and by the clearness of his person, prevents dislike of his performance. 2. He expressed this near relation between himself and James, Act. 12.17. Gal. 2.9. in regard this Apostle James being better known then himself, of high estimation and reputation in the Church, Jacobi celebr is ob virtutem apud omnes fama effectura erat, ut hujus Apostoli doctrina apud auditores majorem haberet authoritatem, libentiús que admitteretur; praesertim si is qui genere & sanguine cognatus esset, non alienus à cognati moribus, sed sub uno Domino Christo degens, idem servitut is jugum cum fratre, etc. commonly known by the title of the Lords brother, respected by Peter, famous for his sanctity of life, accounted a Pillar in the Church, Precedent of the Council of Jerusalem; Judas might hereby win attention and credit to himself and his Epistle from those to whom he wrote: And this is the reason that Occumenius gives to this effect: The fame of James for his virtue, would put the greater authority upon Judes' doctrine; especially when it should be seen, that Judas was as near him in his practices and conversation, as in blood and kindred. Besides, by the naming of James with so much respect, it could not be imagined but that he consented with him in that wholesome doctrine for which James was famous in the Church; and yet though our Apostle provides for the acceptation of his doctrine, neither he nor his brother James ambitiously advance their own reputation; both of them (though the Lords brethren) yet contenting themselves with that humble (though indeed truly honourable) title of the servant of Jesus Christ. 2. I come to the Observations flowing from his using this title of the brother of James. 1. How needful is it for a Minister to be of an unteinted reputation? Obs. 1. Judas provides for it, both by making it known how far he was from Iscariot, and how near unto James. 1 Tim. 3.7. A Bishop must be of good report (saith Paul.) It's necessary for his own salvation that he should be good; and for the salvation of others, that he should be accounted so. How great was Paul's care, that the Gospel should not be blamed? 2 Cor. 6.3. Sometime the people are occasioned to love the Word by the worth of the Minister; though we should love the Minister for the Word. A cracked Bell is not good to call men together; nor is a Minister of cracked reputation fit to persuade others to holiness. To have all speak well of us, is not more impossible than suspicious. Antisthenes' the Athenian, when he heard some unworthy men did highly commend him, said, I fear I have done some evil that I know not of. And another would frequently say, Would we know a man, we should observe the life of him that praiseth him: Rarely will one praise him that takes contrary courses to himself. But this should be the care of the best, to keep himself from being spoken of reproachfully and truly at the same time by the worst. Nor is it less the sin of people to blemish the name of him that deserves well, than it is the sin of any one to deserve ill. The Apostle is tender of receiving an accusation against an Elder: certainly, he who is so much against receiving, would be much more against thieving. 2. It's lawful to use humane helps for the advantage of Truth. Obs. 2. This help, the title of the brother of James, was warrantably prefixed. Paul, where the fruit of his ministry was hazarded by omitting titles, mentions them at large; 1 Cor. 9.1. Gal. 1. as to the Corinthians and Galatians: and where concealment of his titles might do as well, or better, he omits them, as in both the Epistles to the Thessalonians: the like is requisite for us: In these things Ministers should consider what tends most to the benefit of souls. I have known Ministers of great learning and worth, who have been despicable among Idiots, because Birth, or University degrees, or Alliance have not commended them; perhaps they had not a James to their brother. 1 Cor. 15.33. Tit. 1.12. Act. 17.28. The Heathens testimonies are not refused by the Apostle to advantage Truth: If the naming of a Father in a Sermon tends more to ostentation then edification, it may better be forborn, otherwise be lawfully used. Scriptures non credidissem. &c Aug. Humane Authority was an Introduction to Austin's faith; afterward (as the Samaritans) he believed upon firmer grounds. Certainly, we never so well improve our humane advantages, as when Christ is advanced by them. How sweet, to observe Ministers to set Christ upon their Names, Titles, Parts, Readins! 3 The beauty of Consent and Agreement between the Ministers of Christ, either in Doctrine or Affection: Obs. 3. Both these the prefixing of James his name argued between him and Judas. Readily and rashly to descent from other the faithful and approved Ministers of Christ is not like our Apostles carriage. Indeed, we must not admire men too much, though of greatest learning and piety; not so affect unity, as to forsake verity; or so follow men, as to forget God: The best men in the world are but rules regulated, not regulating; We must only so far set our Watch according to theirs, as they set theirs according to the Sun. Satan endures no mediocrity: All Ministers he represents as Dwarves or Giants, none of a middle stature; either they must be worshipped, or stoned. Avoid we both extremes: neither proudly dissenting from, nor imprudently assenting to them either in practice or opinion. Their gifts must neither be adored nor obscured; their falls and slips neither aggravated nor imitated: We must avoid both sequaciousnesse to follow them in any thing and singularity to dislike them in every thing: The middle way of a holy, Scripture-consent, joining in what we may, and meekly forbearing in what we may not, is a gracious temper. Ministers must not so study to have multitudes of followers, as to scorn to have any companions; to vilify others for the advancement of themselves; to build up their own reputations upon the ruins of another's. Consent, as much as may be, is no more than should be. If Ministers should endeavour a holy peace with all men, much more with one another; there's not more be●ty than strength in their union. How pleasant is it to read Peter mentioning his agreement with his beloved brother Paul; 2 Pet. 3.15. that Paul that had withstood him to the face? Gal. 2.11. There's no repugnancy in Scripture; why should there be betwixt them that handle it? If the Paen-men of the Scripture be at peace in writing, Ministers must not be at war in preaching: they must not seek more their praise for wit, than the profit of souls. When children fall out in interpreting their father's Will, the Orphan's patrimony becomes the Lawyer's booty. Heretics are the gainers by the divisions of them that should explain the Word of Christ. The dissension of Ministers is the issue of Pride: If there must be strife, let it be in this, who shall be foremost in giving honour; if emulation, in this, who should win most souls to Christ, not admirers to themselves. It's good to use our own parts, and not to contemn others. The Apostles in the infancy of their calling were not without the itch of pride; Christ laboured to allay it both by precept and example. 4. Grace and Holiness are not only an ornament to the person himself that is endowed with them, Obs. 4. but even to those that have relation to him: The holiness of the child is an ornament to the father, that of the father to the child, the grace of the husband to the wife; the holiness of one brother beautifies another. It's true, Every vessel must stand on his own bottom, and every one must live by his own faith: It's a folly to boast of the holiness of our Parents, and neglect it ourselves: if thy father be holy for himself and thee too, he shall go to heaven for himself and thee too. The grace of thy friends doth not beget grace in thee, but beautify it. The Saints have oil of grace little enough for their own lamps; and where holiness is abhorred by the child, that of the parent is but an addition to the child's shame and punishment, in being so unlike him spiritually, whom he doth so resemble naturally. 'Twas but a poor privilege for the Jews to have Abraham for their natural, and the Devil for their spiritual father: but when a child, a brother, a wife, love and labour for that grace which those of near relation have attained, it's their honour and ornament, in that they who are near them are nearer to God. Indeed, it's often seen, that they who have most spiritual loveliness have least love from us: The godly want not beauty, but carnal friends want eyes. A blind man is unmeet to judge of colours: how possible is it to entertain Angels, and not to know it? The love of grace in another, requires more than nature in ones self. Blood is thicker (we say) than water; and truly the blood of Christ beutifying any of our friends and children, should make us prefer them before those, between whom and us there's only a watery relation of nature. But how great a blemish often doth the gracelessness, the unholiness of a parent, a husband, a brother, bring upon them that are of near relation to them? It's a frequent question that was propounded by Saul to Abner, 1 Sam. 17.56. Whose son is this stripling? How disgraceful is such an answer as this; The son of a Drunkard, a Murderer, an Oppressor, a Traitor, a Whoremaster? Love to our friends, our posterity, etc. as well as to our selves, should make us love grace. Thus much for the third and last particular in the description of the Author of this Epistle; the brother of James: and so for the first part of the Title of the Epistle, The description of the Penman of it. The 2d part of the title or preface of the Epistle, viz. The parties to whom the Apostle writes. The second part of the Title followeth; which is the Description of those persons to whom he wrote; which persons are described from a threefold privilege: 1. They are sanctified by God the Father, 2. Preserved in Jesus Christ, 3. Called. Of these in their order. The first branch of this description, 1. is, They are sanctified by God the Father: Wherein I consider two Particulars: 1. The sort or kind of the privilege bestowed upon them, viz. Sanctification; To them that are sanctified. 2. The Author thereof, or by whom it was bestowed, By God the Father. 1. Of the kind of Privilege, Sanctification. Of which I shall speak 1. By way of Explication of it. 1. By way of collecting Observations from it. 1. Of the Privilege, Sanctification, by way of exposition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To them that are sanctified.] Beza speaks of two Copies that read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Vulgar Translation renders it Dilectis, This other reading, mentioned also by Ro. Steph. and Gagnaeus. To them that are beloved of God the Father: which manner of speech (as Beza well notes) is unusual in Scripture, which speaketh of us being for and in Christ beloved of the Father: And Estius (though a Papist) acknowledgeth, that the former reading, Estius in loc. sanctified, is not only more pure, but more suitable to the scope and drift of the Apostle, who by calling them sanctified, would deter them from, and make them take heed of those unholy and impure Seducers against whom he was now about to write. The word here used by the Apostle, admits of, and signifieth in Scripture several kinds of Sanctification; as 1. Sanctification by way of destination or separation: To this purpose the Greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 29.44. 1 King. 9.3. 2 Chro. 7.16. Esa. 13.3. i.e. when things are separated to an holy use: so the Lord sanctified the Sabbath day, by separating it from other days, and appointing it for the duties of his own Service: Thus also the Tabernacle, the Temple, the Firstborn were sanctified. Exod. 13.2. God commandeth Moses to sanctify all the Firstborn; which he explains ver. 12. Thou shalt set apart unto the Lord all that openeth the matrix. 2. There is a sanctification by way of celebration, acknowledging, manifestation, declaration of the goodness of a thing: thus the creature sanctifieth the name of the Creator; Isa 29.23. They shall sanctify my name, and sanctify the holy One of Jacob. 3. Sanctification by way of fruition, comfortable use, and blessed enjoyment of the gifts of God: so 1 Cor. 7.14. the unbelieving husband is sanctified by the wife. and 1 Tim. 4.5. Every creature of God is sanctified. 4. Sanctification by way of application, to apply a thing to such a holy use as God appointed: so we sanctify the Sabbath, Exod. 20.8. i.e. employ it to the holy use for which God ordained it. 5. By exhibition, introduction, or bestowing actual holiness; by putting holiness really and properly into one: This the Creator only can do to his creature: this God doth by his Spirit, which is called the holy Ghost, and the Spirit of sanctification. 2 Thess. 2.13. And thus man particularly is sanctified or made holy three ways: 1. Of not holy negatively: Ex non sancto negatiuè. and so Christ as he was man was sanctified; for there was a time when as Christ had not this holiness in his humane nature; when his humane nature was not. 2. Of not holy privatively: Ex non sancto privatiuè. and so man that had lost totally his holiness, is made holy by regeneration or effectual vocation. 3. Of less holy: and so God's children are sanctified, Ex minus sancto. by being enabled to the exercise of an actual mortifying of sin, and living in holiness, with proceeding in both. The sanctification here spoken of presupposeth the second, afterward in the word [Called] more particularly to be handled; and intendeth the third, namely, the actual exercise of the abolition of our natural corruption, and the renovation of God's image in us, begun in grace here, and perfected in glory hereafter. So that this Sanctification stands 1. In an actual putting off of corrupt qualities; Ephes. 4.22, 23, 24. Col. 2, 9, 10. Rom. 6.2. Gal. 2.20. Gal. 5.24. Rom. 6.8.5. Gal. 6.14. Col. 3.5. Eph. 2.1. 2 a putting on the new and sanctified. 1 A Burial; 2 a Resurrection. 1 A mortification of the old; 2 a vivification of the new man. 1 One thing is destroyed and pulled down; 2 Another set up. 1 A taking away of what is redundant; 2 an addition of what is wanting. 1 The kill power of the Cross; 2 the quickening power of the Resurrection of Christ. 1. Mortification of the old man is the first part of sanctification, whereby the strength, power, and tyranny of sin is weakened, and more and more abolished; like John Baptist, it decreaseth; like old folks in a house, who are going out of the world, and crowded out, as it were, by the younger, the heirs: The living of the old man is only as a clog and eyesore to the new. This work of Mortification stands principally in these three acts, or degrees of acting: 1. An act of discerning. 2. Detesting. 3. Destroying sin, the souls enemy. Knowing causeth hatred; and hatred puts us upon seeking the destruction of an enemy. 1. An act of discerning: Sin may hurt us when we know it not; but we not hate it unless we know it: Sin had deformity always, but we had not always eyes to see it. It was Leah that lay by Jacob all night, but he discerned her not till the morning. Sin is now discovered as it is, not as it is coloured over by Satan. Sin is uncomely only to a renewed understanding: Nature never sets up a light to discover its own deformities. Of others its often said, They know not what they do: In understanding they are children, nay, brutes; they see with Satan's spectacles: But a renewed mind discerns between things that differ, looks upon the old bosom- favourite as a traitor: there are new apprehensions of the old man. The Apostle not without an emphasis speaks of those things whereof we are now ashamed; now, not formerly: nay, heretofore sin was gloryed in: but now the soul sees its not only unsafe, and its own death, but unsuitable, and the death of Christ: It was striking at me (saith a gracious heart,) but Christ stepped between me and the blow: Herein standing sins great deformity, as that of drunkenness in a man's wounds. 2. Detestation: The eye increaseth loathing. It cannot meet this ugly guest in any corner of the house, but the heart riseth against it; this hatred of evil (Psal. 97.10.) is more than of hell: it's a kill look that the soul doth cast upon every corruption. He that hateth his brother is a ; he that hateth his lust is a sin-slayer: not he that hateth the sins or practices of his brother, but the person of his brother; so, not he that hateth the effects and fruits of sin, but the nature of sin; not he that hateth sin for hell, but as hell. Every evil, by how much the nearer 'tis, by so much the more it's hated: An evil, as it is so to our estate, names, children, wife, life, soul, as impendent, adjacent, incumbent, inherent, admits of several degrees of hatred: Sin is an inward, a soul-foe. Love turned into hatred becomes most bitter; brethren's divisions are hardest to reconcile; the souls old love is turned into new hatred; the very ground sin treads upon is hated: There's a kind of hatred of ones self for sin; every act that sin hath a hand in is hated, our very duties for sins intermixing with them; and we are angry with ourselves that we can hate it no more. 3. This hatred puts forth itself in labouring the destruction of sin. Love cannot be hid, neither can this hatred: The soul seeks the death of sin by these ways and helps. 1. By lamentation to the Lord, when going to him for strength with the Apostle, Oh wretched man that I am! was there ever a soul so sin-pestred! Ah, woe is me, Lord, that I am compelled to be chained to this block! Never did a slave in Egypt or Turkey so sigh under bondage, as a mortifying soul doth under corruption. The sorrows of others are outward, shallow, in the eye, the look; but these are in the bottom of the soul, deep sorrows. It's true, a man may give a louder cry at the drawing of a tooth, than ever he did pining under the deepest consumption; but yet the consumption, that is the harbinger of death, doth afflict him much more: and, though outward worldly grief, as for the death of a child, etc. may be more intense and expressive; yet grief for sin is more deep, close, sticking, oppressive to the soul than all other sorrows: the soul of a saint, like a sword, may be melted, when the outward man, the scabbard, is whole. 2. The soul of a sin-subduer fights against sin with the Cross of Christ, and makes the death of Christ the death of sin; Ephes. 5.25. 1. By depending on his death as the meritorious cause of sins subduing, of sanctification and cleansing. Christ's purifying us being upon the condition of his suffering, 1 Cor. 6.20. and so it urgeth God thus, Lord, hath not Christ laid down the price of the purchase? why then is Satan in possession? Is Satan bought out? Lord, let him be cast out. 2. By taking a pattern from the death of Christ for the kill of sin, we being planted into the similitude of his death, Rom. 8.5. sin itself hanging upon the cross (as it were) when Christ died. Oh, (saith a gracious heart) that my corruptions may drink Vinegar, that they may be pierced, and nailed, and never come down alive, but though they die lingeringly, yet certainly. Oh, that I might see their hands, feet, side, and every limb of the body of death bored, the head bowing, and the whole laid in the grave: the darkness, error, and vanity of the understanding; the sinful quietness and unquietness of my conscience, the rebellion of my will, the disorder of my affections. 3. And especially, the soul makes use of the death of Christ as a motive or inducement to put it upon sin-killing: Ah, my sin is the knife (saith the soul) that is redded over in my Redeemer's blood: Ah, it pointed every thorn on his head, and nail in his hands and feet. Lord, Art thou a friend to Christ, and shall sin that killed him, live? Thus a sin-mortifying heart brings sin near to a dead Christ, whom faith seethe to fall a bleeding afresh upon the approach of sin; and therefore it lays the death of Christ to the charge of sin. The cross of Christ is sins terror, the souls armour: The blood of Christ is old sures-be, (as holy Bradford was wont to say) to kill sin. As he died for sin, so must we to it; as his flesh was dead, so must ours be, Our old man is crucified with him, Rom. 6.6. It's not a Pope's hallowing a Cross that can do it, Mr. D. Rogers Pr. Cat. but the power of Christ by a promise, which blesseth this Cross to mortification. 3. The soul labours to kill sin by fruitful enjoyment of Ordinances. It never goeth to pray, but it desires sin may have some wound, and points by prayer (like the sick child) to the place where its most pained. How doth it bemoan it self with Ephraim, and pour-forth the blood of sin at the eyes? It thus also improves Baptism; it looks upon it as a seal to God's promise, that sin shall die: We being buried with Christ in baptism, that the Egyptians shall be drowned in the sea. It never heareth a Sermon, but (as Joab dealt with Vrijah) it labours to set its strongest corruption in the forefront of the battle, that when Christ shoots his arrows, and draws his sword in the preaching of the Word, sin may be hit. An unsanctified person is angry with such preaching, and cannot endure the wind of a sermon should blow upon a lust. 4. By a right improving all administrations of providence: If God send any affliction, the sanctified soul concludes, that some corruption must go to the lions: If there arise any storms, presently it inquires for Jonah, and labours to cast him overboard: If God snatcheth away comforts (as Joseph fled from his Mistress,) presently a sin-mortifying heart saith, Lord, thou art righteous, my unclean heart was prone to be in love with them more than with Christ my true Husband: If God at any time hedge up her way with thorns, she reflects upon her own gadding after her impure Lovers: If her two eyes (Profits, Pleasures) be put out and removed, a sin-mortifier will desire to pull down the house upon the Philistims; and beareth every chastisement cheerfully, even death itself, that sin may but die too. 5. By consideration of the sweetness of spiritual life. Life is sweet; and therefore what cost are men at, to be rid of diseases, to drive an Enemy out of the Country! The soul thinks how happy it should be, could it walk with God, and be upright, and enjoy Christ, be rid of a Tyrant, and be governed by the laws of a Liege, the Lord Jesus. How heavy is Satan's yoke to him who sees the beauty, and tastes the liberty of holy obedience? A sick man confined to bed, how happy doth he think them that can walk abroad about their employments? Oh, (saith a gracious heart) how sweetly doth such a Christian pray! how strictly doth he live! how close is he in duty! how fruitful in conversing! But I (alas!) how feeble, how dead, how unable! I am held under by a tyrant; oh that I could be his death! 6. By recollecting its former folly in loving of sin: thinking thus; Formerly I loved that which now I see would have murdered me: What a deal of pains, care, cost, time laid I out to satisfy my lusts! oh that I could recall these follies as I recollect them: but since I cannot make them never to have been, I'll labour to hinder them for time to come. Oh that my hatred might be greater than ever my love was to them. A soul that hath been mad upon sin, afterward is as vehement against it. This is the Apostles argument, As ye have yielded your members servants to uncleanness, Rom. 6.19. 1 Pet. 4.3. so now to righteousness: and The time passed of our lives may suffice us to have wrought the will of the Gentiles. 7. By withdrawing those things that have been as fuel and fodder to corruption: Fire is put out as well by taking away wood, as casting on of water. A sin-mortifying heart forbears the using of that which it hath heretofore abused; it knows that often Satan lieth in ambush behind lawful enjoyments. He that hath taken Physic in wine, afterward is ready to loathe that very sort of wine in which his loathed medicine was given him; he that hath been sinsick, dreads those tentations in which Satan was wont to wrap sin up: he considers, that he that always goeth as far as he may, sometime goeth farther than he should: he feeds not without fear, Judas ver. 12. but trembles in every enjoyment, lest it may be an inlet to sin, and his own corruption get advantage by it; he fears a snare under his very trencher, and poison (for his soul) in every cup of wine; especially, if he hath been formerly bitten thereby. Whereas a carnal heart engulfs itself in occasions of sin (if in themselves lawful,) sees no enemy, and therefore sets no watch: he makes provision for the flesh, Rom. 13. he cuts not off the food which relieveth his enemy: whereas a Sin-mortifier (as an enemy that besiegeth a City) hinders all the supplies and support of lusts, that so he may make himself more yeeldable to holiness. 8. By reinforcing the fight after a foil; by gaining ground after a stumble, by doubling his guard after unwariness, strengthening the battle after a blow; praying more earnestly, contending more strenuously, laying on more strongly after sin hath been too hard: thus Paul was the more earnest with God against sin; he besought the Lord thrice after the messenger of Satan had buffeted him. 2 Cor. 12.8. 9 By a holy vexation with the constant company, and troublesome presence of sin. Thus was holy Paul put upon opposing of sin: he complains, sin was always present with him, (Rom. 7.21.) even when he would do good. And sin is called (Heb. 12.1.) encompassing, easily besetting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It dwells in us: It's a leprosy not ceasing till the wall be pulled down, the house of our mortality dissolved; it's as near as the skin upon the back, bowels in the body; it goeth along with a saint in every duty, Sabbath, Ordinances, like Pharaoh's frogs into the King's chambers, pestering a Saint at every turn: the apprehension hereof puts the soul upon endeavouring sins ruin. The nearer an enemy is, the more hateful he is; the closer the conflict is, the quicker are the strokes, the fiercer the fight. To conclude, A holy insulting and rejoicing in God follows, if at any time he hath given the soul victory, and any foreskins and heads of these uncircumcised; it blessing God (as Panl, Rom. 7.21.) I thank God through Jesus Christ our Lord; going about duty more cheerfully, and yet humbly: A man may read the good news of a victory in a Saint's countenance. Doth he not say to Christ when some lust hath been smitten (as Cushi to David) I would that all the enemies of my Lord were as that one young man? Lord, When will there be a perfect riddance of these vermin? Oh, how sweet will heaven be, when I shall trample upon every Goliath, and see every Egyptian dead upon the shore! when I shall have neither tear in my eye, nor lust in my soul! This for the first thing in the nature of Sanctification, viz. Mortification. 2. The second follows, which is Vivification, whereby we live a new and spiritual life: The Scriptures proving it are abundant; I live (saith Paul, Gal. 2.20.) yet not I, but Christ liveth in me. If ye be risen with Christ, seek those things that are above, Col. 3.1. The life of Jesus is made manifest in our mortal flesh, 2 Cor. 4.11. As the death of Christ is the death of corruption; so the same power of God by which he raised Christ from the dead, Eph. 1.20. doth frame us to the life of Christ's holiness: Christ by the power of his Deity, whereby he raised himself, having derived spiritual life to all his members (as life is derived from the head to the other members) enableth them to manifest it accordingly. As Christ was raised up from death by the glory of the Father, even so we walk in newness of life, Rom. 6.4. and ver. 11. Reckon ye yourselves alive unto God through Jesus Christ. Eph. 2.10. We are his workmanship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them. Joh. 15.5. He that abideth in me and I in him, the same bringeth forth much fruit. These brief considerations may show in what respects a sanctified person lives a new life, a life of holiness. 1. A sanctified person liveth a holy life, in moving and acting from a principle of holy life. All vital actions are from an inward principle: A body without a soul lives not, moves not naturally; nor without an internal principle of spiritual life received from Christ doth any one live spiritually. The body of every living creature hath a heart, which is the forge of spirits and the fountain of heat: Joh. 3.9. Jer. 32.40. Jer. 31.33. True holiness proceeds from an implanted seed, the fear of God in the heart, the Law put into the inward man. Sanctity, unless Christ be in us, is but a fable: Gal. 2.20. Rom. 6.11. Joh. 15.5. Gal. 4.19. Col. 1.27. Christ liveth in me, saith the Apostle: and so he speaks of living to God by Christ. Christ must abide in us; he is form and dwelleth in us. The actions of a sanctified person are from a vital principle, the spirit within; the holiness of another is but from without, beginneth at his finger's ends; he is drawn by outward inducements; his motions are not the motions of a living creature, but like those of a clock, Duceris ut nervis alienis mobile lignum. Hor. Ser. l. 2. or some image, that move not from within, but from weights and plummets without; when his weights are down, his work is done. A person spiritually enlightened, hath not only Spiritum adstantem, but assistentem: should he have all the encouragements of honour or profit from without, he could never do any thing cheerfully, but would ever be complaining, unless he enjoyed inward quickenings and enlivenings of heart in duty by the Spirit of Christ; the supplies of the Spirit. 2. A sanctified person lives a holy life, as in acting from, so according to a principle of holy life. Now his actings are according to his principle of holiness, 1. In regard of their kind: they are of the same sort or nature with the principle of holiness: Water in the stream is of the same nature with that in the fountan. He that is sanctified lives like himself, his regenerated self. A spiritual life produceth spiritual living, the seed of God puts forth itself in the fruits of godliness; if he be a figtree, he bears no thistles; the working of a Saint follows his being: The Understanding acts in a sound, efficatious, Eph. 1.17, 18. Col. 3.10. Eph. 4.23. operative, influential knowing both of God and ourselves. The Conscience acts in a holy tenderness and remorsefulnesse for sin, Psal. 16.7. 2 Chr. 34.27. and in a pious peaceableness and quietness, giving witness of a persons reconciliation to (Rom. 5.1.) and walking with God sincerely. 2 Cor. 1.12. This is our rejoicing, the testimony of a good conscience. The Memory retaining heavenly things as a treasury, Psal. 119.11. repository, or spiritual store-house of the Word, an Ark for the two Tables. The Will acts by a pliable yielding to God in all things, both to do what God enjoins, and to undergo what God inflicts; in both its flexible: Rom. 7.18. Psal. 39.9. It desires to please God in all things, though it find not always to perform. The Affections act in a holy regularity and order (being streams not dried up, but diverted:) 1 Tim. 1.5. Psal. 18.2. Love is out of a pure heart, a spark flying upwards, set upon God principally, and that for himself; set upon man for God, either because we see God in him, or desire we may. Psal. 139.25 Hatred. is now of those things that God hates, and that hate God. Joy is now spiritual in the Lord, in communion with him, in serving of him, though in tribulation. Sorrow is now for ours and others sin, and the sufferings of the Church, not for such poor things as worldly trifles; the pearls of tears not being cast upon the dunghill. Our Desires are now set upon the presence and pleasing of God, pardon of sin, a soft heart, fruitfulness under the means, the prosperity of Zion, the appearance of Christ. Our Zeal is not now hot for ourselves, and cold for God; like fire well ordered, burneth for the service, not the consuming of the house. Hope is now lively and well grounded, not false and carnal. This spiritual acting, outwardly reacheth the body, making it a weapon of righteousness; fire within, will break out: The whole body is the souls instrument, in all its members being obedient to effect good actions, according to the dictate of renewed Reason, and the command of sanctified Will: the Eye is (as it were) a watchman, the Tongue a spokesman, the Ear a disciple, the Arm a champion, the Leg a lackquey, all at the dispofall of God. If the wares of holiness be in the Shop, those of the same kind will be on the Stall: the life of a Saint is a visible Sermon of sanctification; he who hath his heart ordered aright hath his conversation ordered aright; Psal. 50. the hand of the clock goeth according to the wheels: Out of the good treasury of the heart he brings forth good things: The body will be the interpreter of a gracious heart: the law is written in the heart, and commented upon in the life: a clean stomach sends forth a sweet breath. The matter of our actions shall be warranted by the word, Psal. 119.35. Mic. 6.8. Luk. 17.10. Act. 4.19. Psal. 32.2. Psal. 112.1. the manner humble, cheerful, resolute, sincere. In a word, glory ends are propounded, and our workings (if God require) shall cross our own interest, ease, profit: Tohave a good heart and a wicked life, is a walking contradiction. A sanctified person is not as Ephraim, a cake not turned, only baked on one side. 2. The actings of a sanctified person are conformable to his principle of Sanctification as that principle is extensive to, and puts upon all the ways of holiness, and as it is a seed of all the fruits of Sanctification: A sanctified person embraceth every holy duty, he fructifieth in every good work, Col. 1.10. hath respect to every precept; Ps. 119.6, 128 esteems every precept concerning all things to be right: There's a concatenation of all graces; they are linked together in a divine league; he hath not any grace, that wholly wants any: The instructions of the Law are copulative; Jam. 2.10. he that would seem to make conscience of keeping all the Commandments of God save one, Non est justa causatio cur praeferuntur aliqua, ubi facienda sunt omnia. Salu. de Pro. l. 3. observes none at all out of any obedience to God, who hath alike commanded all. A sanctified person prefers not one Command before another, 1 Tim. 5.21. his foot can endure to walk (being sound) in a stony as well as a sandy path: he will do, not many things, but all, even to the parting with Herodias, and the putting down the Calves as well as Baal; he is not double-diligent in some matters, and negligent in others: he is neither maimed, to want any limb, nor a monster, one part excessively outstripping another. 3. The actings of a sanctified person are conformable to the principle of spiritual life as it is the same, a permanent, abiding principle; not sometimes in us, and at other times quite gone from us, but at all times remaining in us. A sanctified person is holy in a continued course, he walks with God; Psal. 119.112. he applies himself to keep the Commandments continually. He is not holy upon extraordinary occasions; his duties are not like a miser's feast, all at one time, nothing at another; he is not holy by fits and pangs, upon a rainy day reading only, good in thundering and lightning, or in a storm at sea, moved passionately with an affectionate sermon, trembling for the present, Acts 24.25. and presently after following bribery. At the first coming on to profession seething hot, after a while lukewarm, at length keycold; slashing with Peter at the first, and shortly after flying, and denying. His infirmities and falls are but for a fit, but his holiness is constant; his goodness is not like the morning cloud, and early dew; Hos. 6 4. not like the redness of blushing, but the ruddiness of complexion: his religion is not operative in company, silent in secret: he is not like water, that conforms itself to the shape of every thing into which its poured; or like a picture that looks every way; his religion leaves him not at the Church-doors, he retains his purity wherever he lives: He hath a principle like a fountain in him, that supplies him in the time of drought; not like a plash of water, licked up with an hours heat of the Sun: The music allures him not, the fournce affrights him not from God. 3. As the actings of a sanctified person are from, and according to a renewed principle of life, so are they for it: and that both in respect of preservation of life in himself, and also the propagation of it to others. 1. A sanctified person acts for his sanctified principle of spiritual life, in respect of preserving it in himself; which he expresseth, 1. In shunning may prejudice and impair it, much more than a man doth avoid that which would shorten a natural life, as sword, poison, diseases, etc. that which parteth between God and the soul being more hurtful, then that which parteth 'twixt soul and body. What shifts have some made to scramble from death, throwing estates into the sea, leaving them and sweetest relations, running thorough rivers, fire, & c.? And have not holy men suffered more to keep from sin, which tends to spiritual death? have they not left goods, lands, children? have they not run thorough fire, water, nay, into them, even embracing death rather than death, temporal rather then spiritual? A man would give all the world rather than lose one natural life; but a Christian would give a thousand lives rather than lose the life spiritual. Lord (saith he) I desire but to live, to keep Christ who is my life. Psal. 63.3. Col. 3.4. 2. In a prising his food that upholds life: He loves what nourisheth him, delights in the Law of God, 1 Pet. 2.2. Psal. 19.10. hungreth after the sincere milk of the word, accounts it sweeter than the honey and the honeycomb, hath a most ardent affection to uncorrupted Truths, accounts a famine of the Word the sorest, esteems the bread of life the staff of life. When he was dead, he had no hunger, the Word was as food in a dead man's mouth, found no savour or entertainment: now, though God give him never so much of other supplies, yet 'tis a famine with him, if he have not bread; like an infant-King, that prefers the breast before his Crown: though he be rich in grace, yet he is poor in spirit; he desireth grace, having the grace to desire: He never saith, I have enough; truth of grace ever puts him upon growth. 3. A sanctified person labours to preserve his inward principle of life, In using the means that may recover him, Jer. 17.11. Psal. 41.4. when his life is endangered by sickness, desiring earnestly, that God would heal him; embracing the sharpest administrations, the bitterest reproofs, taking down the most loathed pill, bearing the heaviest affliction, being willing to be cut, sawed, seared, so as to be saved. His great request is, that he may be whole, walk holily, that the pain and impotency of his disease, the filthiness and hurtfulness thereof were both removed. 2. A sanctified person acts for his principle of spiritual life, In labouring to communicate it to others, as well as to preserve it in himself. The life of a spiritually quickened soul is generative of itself: All living creatures have a seminary for propagating of their kind; the spirit of life is fruitful, endeavouring to derive itself from one to another. You never heard of a soul that loved to make a monopoly of Christ; Grace may be imparted, not impaired. Samson, when he had found honey, gave his father and mother some with him: John 4. The woman of Samaria calls others to Christ, being called: How diffusive of Christ was blessed Paul! (like the wall which reflects upon the passenger, the Sun shining upon it:) How suitable was that wish of his to a sanctified soul; I would to God that thou, and all that hear me this day, were almost, and altogether such as I am, except these my bonds, Act. 26.29.? Every Christian labours to raise up seed to his elder brother: The great design of the soul is to set up Christ more in itself and others, to leaven others with grace; and this gaining of souls is a Christians greatest covetousness. This for the explication of the sort or kind of their first privilege, Sanctification. The Observations follow in the second place. 1. Obs. 1. Grace whereby we are changed, much excels grace whereby we are only curbed. The Sanctification wherewith the faithful were said to be adorned, was such as cured sin, as well as covered it: not a sanctification that did abscondere, but abscindere; not only repress, but abolish corruption. Psal. 145. The former, restraining grace, is a fruit only of general mercy over all God's works, common to good and bad, binding the hand, leaving the heart free; withholding only from some one, or few sins; tying us now, and losing us by and by; intended for the good of humane society, doing no saving good to the receiver: In a word, only inhibiting the exercise of corruption for a time, without any real diminution of it; as the Lions that spared Daniel were Lions still, and had their ravenous disposition still, as appeared by their devouring others, although God stopped their mouths for that time. But this sanctifying grace with which the faithful are here adorned, as it springs from Gods special love in Christ, so it is proper to the Elect, worketh upon every part in some measure, body, soul, spirit, abhors every sin, holdeth out to the end, is intended for the salvation of the receiver; it doth not only inhibit the exercise of corruption, but mortifieth, subdueth, diminisheth it, and works a real change; of a Lion making a Lamb, altering the natural disposition of the soul, and making a new man in every part and faculty. 2. From the nature of this Sanctification, I note, Obs. 2. It changeth not the substance and faculties of soul and body, but only the corruption and disorder, and sinfulness thereof: it rectifies, but destroys not; like the fire wherein the three children were, it consumes the bonds, not the garments; it doth not slay Isaac, but only the ram; it breaks not the string, but tuneth it. The fall of man took not away his essence, but only his holiness; so the raising of man destroys not his being, but his unholy ill-being; Grace beautifieth, not debaseth nature; it repairs, not ruins it: It makes one a man indeed; it tempereth and moderateth affections, not abolisheth them; it doth not extinguish the fire, only allay it that it may not burn the house: It doth not overthrow, but order thy love, hatred, sorrow, joy, both for measure and object: Thou mayst be merry now thou art sanctified, but not mad-merry; thy rejoicing will now be in the Lord, elevated, not annihilated. They are mistaken, that think Sanctification unmans a man, that he must now always be sad, and sour, solitary; that (as they said of Mary) a Christian looking toward heaven is always gone out to weep; no, there's nothing destroyed by sanctification, but that which would destroy us; we may eat still, but not be gluttons; drink, but not be drunken; use recreation, but not be voluptuous; trade, but not deceive: In a word, be men, but holy men. 3. The people of God even in this life are Saints: Obs. 3. perfectly indeed hereafter, but inchoatively here; A child hath the nature, though not the stature of a man. A Christian hath here as truly grace, though not so fully as in heaven; Grace is glory in the bud; this life is the infant-age of glory; Aetes' infantalis gloriae. Ye are sanctified, 1 Cor. 6. They who look upon sanctity as an accmplishment only for heaven, are never like to get thither: It's common to hear a reproved sinner give this answer, I am no Saint; Were this an accusation, and not an excuse for his unholiness, it might be admitted: but he is no Saint, nor desires to be one; holiness and holy ones are his scorn: These in this condition shall never see God; heaven must be in us, before we be in heaven. Rev. 21.8. Rev. 22.15. Depart from me will be the doom of them that work iniquity; Dogs shall be without. Ye who here cannot be merry without scoffing at purity, hereafter shall mourn for your want of purity: ye who account purity and sanctification inconsistent with nobleness, breeding, generosity, will see, that these were nothing without purity. That which is the beauty of heaven, the glory of angels, is it an ignominy upon earth, the shame of worms? You are not too good for holiness, but holiness for you. I confess, it's a great sin and shame, and should be a sorrow, that there are so many counterfeit, unsanctified saints, who have made sanctity so hateful: but yet for thee by these to be scandalised at sanctity, is thine, as well as their wo. Let the Pope's Calendar only saint the dead, the Scripture requireth sanctity in the living. 4. Obs. 4. Holiness cannot lie hid: Holy life is holily active; if a living man hold his breath long, its death to him: Saul was no sooner converted, but he prays, he breathes; A regenerated person speaks to God as soon as he is born. If God be dishonoured, he speaks for God; he cannot learn the wisdom of our times, to dissemble his Religion, to be still when God is struck at; he must show whose image and superscription he bears: wicked men proclaim their sin as Sodom, and he proclaims his grace; and yet not that he may be seen, but that he may be serviceable. The Spirit of God is fire, wind, a river, it will bear away any opposition, rather than be kept in: the world thinks a saint is mad of suffering, when he appears for God; they are mistaken, he is not desirous of it, but fearless of it when God requires; he is neither profuse when he should spare, nor penurious when he should spend himself for God. 5. I note The great change that is wrought upon a person when God comes with sanctifying grace: Obs. 5. There's no difference in the world greater, then between a man and his former self; the world, and men of it, need not take it ill, that a Saint differs so much from them, he differs as much from himself: a sanctified person is utterly opposite to all he was and did before, the stream is turned; he sees now, he was blind before; he loves that which formerly he loathed, he loathes that which formerly he loved; he unlives his former life, he picks it out (as it were) stitch by stitch: The wicked (1 Pet. 4.4.) are said to think the course of sanctified persons strange; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is, they are like men in a strange Country, that see strange sights, which before they were altogether unacquainted with: Oh the power of grace! a Lion is now a Lamb, a Goat is now a Sheep, a Raven is now a Dove; and which is more, a Sinner is now a Saint: he that before rushed into sin, now trembles at it; he that before persecuted holiness, now preacheth it. They in the Gospel hardly knew the man that had sight restored to him, but said, he was like the blind man: John 9 Did the alone recovery of sight make such a difference in him from what he was formerly? what a difference is wrought then by grace, which makes not only a new eye, but a new tongue, ear, hand, heart, life? 6. Obs. 6. The holiness of a sanctified person is not purely negative; It stands not altogether in labouring not to sin: It's not enough for the tree that escapeth the axe, not to bring forth bad, unless it also bring forth good fruit: nor is it sufficient for the sanctified soul to put off filthy, unless it put on beautiful garments. The old man must be put off, and the new put on: we are not content with half happiness, why should we be with half holiness? The holiness of the most is not to be as bad as the worst; few labour to be as good as the best. Men love to be complete in every thing but that which deserves exactness. We must not cut off the garment of holiness at the midst: Our eternal happiness shall not only stand in being out of hell, but in being in the fruition of heaven: we must not meet to God one measure, and expect from him another. 7. Obs. 7. Sanctification admits no coalition, agreement between the new and the old man: This later is abolished, as the former is introduced. Col. 3.10. The new man is not put upon the old, Eph. 4.24. (as sometime new garments are put upon old) but in the room of them. In sanctification there's no sewing of a new piece to an old garment, which always doth but make the rend the wider. It's one thing for sin to be, another thing to be allowed; one thing for sin to be in us, another thing for us to be in sin. Sin is a Saints burden, a thorn in his eye, not a crown on his head; it's his daily task to weaken and impair it: if he cannot fully conquer, yet he faithfully contends. Sin and holiness are like a pair of balances, when the one goeth up, the other must needs go down: Christ knows no copartners in Government, he will not drink of a fountain where Satan puts his feet; Nescit de turbato fonte amicus bibere. Bern. his Church is a Garden enclosed, open only to heaven, shut on every side. The faithful have a broken, not a divided heart. 8. Obs. 8. As a sanctified person allows no mixtures with grace, so he puts no limits to grace: he desires that the grace he hath should be perfect as well as pure, and as he loves that no part of him should be defiled, so, that none should be destitute; he is sanctified throughout; he perfects holiness in the fear of God, 2 Cor. 7.1. A Saints complaints of his wants and deficiences rather prove him covetous, then poor; his strong appetite rather speaks him healthful, then empty; his desires of clothing, rather growing, then naked: he desires that the Dominions of Christ may be as large, as ever were those of Sin, even extending to the whole man. He is not like an upstart Gallant, who, unable to furnish himself with new attire for every part, is new and adorned in some parts, and uncomely in all the rest: he labours for furniture for every room, to see whole Christ form, to have graces for every faculty. There's no grace he sees in another, but he wisheth he had it too; he never thinks he hath lived enough, or done enough for God; he never thinks his work done while he is on this side heaven. Who ever was the man that so throughly mortified sin, as to leave no life in it? who ever had such a degree of spiritual life, as not to want a further increase? Thy sword must never be thrown away while so many enemies remain. The means of preserving a holy life must never cease, till grace be consummate in glory. He that hath holiness enough, never had any. Sanctified persons are always adding to grace, and taking away from sin. Sanctification is a progressive work. The least Saint hath grace enough to be thankful, the greatest not enough to be idle. To negelect the helps of sanctification never was a Scripture sign of sanctity: to live above Ordinances, is to live below a Saint. Abstinence from spiritual food is so far from proving a strong Christian, that it proves but a sick Christian at the best. He who gives over, never truly began; he who goeth not forward, goeth backward. Till the flame be out, we must never cease crying for water; till sin be quite extinguished, we must ply the blood of Christ. How short do the best come of their duty, of what God doth, and they should desire? 9 Outside, Obs. 9 superstitious Mortification is but a shadow of the true. Penance, Fasts, Starving of the body, Abstinence from Marriage, are not blessed to kill sin; they have no blood in them; Sin and Satan fear no such holy-water: It's the death of Christ that must be the death of sin: the mortifying or macerating of the carcase, is but the carcase of the duty; there's more labour required to let the blood out of our corruptions, than out of our bodies. A child of God takes more pains with his heart in a day, than a Papist with his skin in a year; the one indeed whips himself, but the other denies himself; the one scratcheth his skin, the other pulls out his right eye; the one afflicts the flesh, the other the soul; the one something without himself, the other his very self. 10. Obs. 10. I note, The Lord esteems of his people by the better part; their bent and strain, not their defects. They are here called sanctified: but alas, how imperfect is their Sanctification! Yet their Father looks upon them as they would be, not as they are or do: Not I (saith the Apostle, Rom. 7.) but sin that dwelleth in me. Corn full of weeds we call corn: Christ loves what he seethe of himself, in the midst of much more he sees of us; he casteth not away the honey because of the honeycomb; he spyeth a grain of grace in a heap of corruption; he considers what we aim to be now, and what we are to be hereafter, more than what we are now. The owner of an Ort-yard, that knows the goodness of every tree in it, although a tree which is of a good kind hath fruit upon it which for the present is green, and as hard as a stick, yet he will say, This is an excellent apple, etc. considering what it will be when ripe, and what its kind is to be. 11. Obs. 11. How causelessly doth the world complain of those that are truly sanctified! The contentions of a Saint are most with himself; the destructions he makes are bloodless; if after any blood he thirsteth, 'tis that of a lust; the tyrants he brings to punishment are those in the soul: Were all his enemies in the world overthrown, and those in the heart spared, those Mordecaies still in the gate, what would all avail him? Men have little reason to blame sanctity for distracting of the times; there's more reason to blame the want of it. If a good man carrieth himself turbulently, 'tis because he is no better, not because he is good: He is, or should be at peace with every thing but sin; If he shuns any company, 'tis not for hatred of the person, but the plague-sone: if he reproves, Duplici sub specie divinus Spiritus se mundo ostendit, Columbinâ & igneâ, quia omnes quos im plet, & Columbae simplicitate mansuctos, & igne Zeli ardentes exhibet. Greg. z. p. past. cap. 11. Moses causam populi apud Deum precibus, causam Dei apud populum gladiis allegavit. Greg. Charitas piè solet saevire, patienter novit irasci, humiliter indignari. Bern. Ep. 2. ad Fulc. Molcstus est Medicus furenti phrenetico, & pater indisciplinato filio; ille ligando, iste caedendo, sed ambo diligendo. Aug. Ep. 1. ad Bon. he wounds not destructively, but medicinally: His greatest heats are pious, God is in his flame; his very anger is patiented, his indignation humble; he participates of the Dove, as well as of the fiery tongues, as the Spirit that fills him had both shapes. Doth he reprove sharply and openly; he prays for thee secretly. A Saint, when he acts like himself, is always doing good, diffusive of holiness, a benefactor to the age wherein he lives, a conduit-pipe of blessings to a whole Kingdom. If his endeavouring to make thee holy, make thee hate him, he will be hated still. This for the Explication of, and Observations from the kind of their first Privilege, Sanctification. The handling of the Author thereof [God the Father] followeth. And of this also 1. By way of Explication. 2. By way of collecting Observations. 1. I shall briefly explain two particulars. 1. How they are said to be sanctified by God. 2. How by God the Father. 1. How by God. 1. Not transferendo Essentiam, 1. Eph. 2.10. Acts 5.31. 1 Thess. 5.23. Heb. 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by transferring his Essence unto them; but operando gratiam, by way of operation and working holiness in them; not by bestowing his Deity upon them, but by setting up the divine nature in them, (2 Pet. 1.4.) as fire warms by its virtue and operation. 2. God was the Author of their Sanctification, not excludendo media, as if he made not use of the Ministry of the Gospel for the accomplishing thereof. The Word cannot sanctify without him; and ordinarily he will not sanctify without it: he sanctifies by the Word, Joh. 17.17. enlivening and actuating it, making it his power to salvation, bestowing upon it an enlightening power, to discover our misery and deformity by reason of unholiness, as also to discover the beauty of holiness, and the happiness laid up for holy ones: bestowing also upon it an inclining power, to bow us to the embracing and obeying of his holy will, the pattern of all holiness. 2. From God we have our sanctification, not by traduction from our parents. Grace is not of an equal extent to Nature; Grace is not native, but donative; not by generation, but by regeneration; it's from the Father of spirits, not fathers of our flesh: Who can bring a clean thing out of filthiness? The new birth is not of blood, nor the will of the flesh, nor of man, Joh. 1.13. The purest seed-corn brings forth the stalk, the husk, and chaff; and the holiest men have a posterity with a nature covered over with corruption. 4. God sanctifies so, as the first infusion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart, the plantation of grace in us being purely supernatural. God's manner of working is altogether divine, beyond the power, and without the help of any thing in man (only he being a rational creature, is a subject capable of grace, and thereby in the work of sanctification hath a passive concurrence:) for of ourselves we are not sufficient to think a good thought, but our sufficiency is of God: He worketh in us both to will and to do: We are dead in trespasses and sins, etc. New begotten, new created, etc. Grace is an habitual quality, merely infused by divine virtue, not issuing out of any inward force of humane abilities, howsoever strained up to the highest pitch of their natural perfection: All civility, sweetness of nature, ingenuity of education, learning, good company, restraint by laws, with all moral Virtues, with their joint force, cannot quicken our souls to the least true motion of a spiritual life. 5. God sanctifies so, as that in the practice of sanctification man doth actually concur with God: for, being sanctified, and inwardly enabled in his faculties by spiritual life put into them, he moves himself in his actions of grace, although even in these actions he cannot work alone, he being only a fellow-worker with the Spirit of God (not in equality, but) in subordination to him. Nevertheless, though these actions be performed by the special assistance of the Spirit, yet in regard man is the next agent, they are properly said to be man's actions. 2. God the Father sanctifies. And yet, Eph. 5.26. 1 Cor. 1.30. Christ is said to sanctify, and to be Sanctification; and most frequently the holy Ghost is said to sanctify; Gal. 5.22. Ephes. 5.9. Gal. 5.17. Grace being called the fruits of the spirit, the whole work of Sanctification styled by the name of spirit▪ and the Scripture expressly speaks us sanctified by the Spirit; and the holy Ghost is called the Spirit of Sanctification. Yet when the Scripture saith we are sanctified by God the Father, it doth not contradict itself. For the explication whereof I shall briefly set down this Distinction, and these Conclusions. All the Attributes of God are either 1. Essential; Dist. which are the very divine Essence, and pertaining to the very nature of God, as to be a Spirit, omniscient, eternal, true, good, powerful, merciful, etc. Or, 2. Relative: And that, either 1. Inwardly, to the Persons within themselves; as for the Father to beget, the Son to be begotten, the holy Ghost to proceed from Father and Son. Or, 2. Outwardly: And that either 1. to the creatures, as to create, sustain, etc. or, 2. to the Church, as to redeem and sanctify, etc. The Attributes that appertain to the Nature or Essence of God, are common to the three Persons, as to be a Spirit, Concl. 1. omniscient, eternal, etc. The Attributes or properties that inwardly belong to the Persons among themselves, Concl. 2. are peculiar and proper to each of them, both in regard of order of being and working: The Father hath his being from Himself alone, the Son hath his being from the Father alone, the holy Ghosi hath his being from them both, The Father alone begetteth, the Son is alone begotten; the holy Ghost doth proceed from the Father and the Son. All works external, Concl. 3. and in reference to the creatures, as to create, to govern, to redeem, to sanctify, etc. are, in respect of the things wrought, equally common to the three Persons of the Trinity; who, as they are all one in Nature and Will, so must they be in operation, all of them working one and the same thing together. John 5.17, 19 Most true is that of Christ, Whatsoever things the Father doth, these also doth the Son; the like may be said of the holy Ghost: so that we are sanctified by Father, Son, and holy Ghost; there being the same power and will of all three: and in works external, and in respect of the creature, when only one Person or two are named, the whole Trinity is to be understood. Though the works of three Persons toward the creature, Concl. 4. world, or Church, in regard of the thing wrought, are common to all the three; yet in respect of the manner of working, there is distinction of Persons that work; for the Father works through the Son, by the holy Ghost: The Father works from none, the Son from the Father, the holy Ghost from both, Joh. 5.19. & 8.28. & 16.13. (there being the same order of working in the Trinity, that there is of existing:) the Father works by the Son and the holy Ghost, sending them, and not sent by them; the Son works by the holy Ghost, sending him from the Father into the hearts of believers, and is not sent by him, but by the Either: the holy Ghost works, and is sent from the Father and the Son, not from himself. The works therefore of the Trinity are considerable, either absolutely, or in regard of the works wrought, and so they are the works of the whole Trinity in common: Or relatively, when we consider in what order the Persons work, which Person works immediately, which by another. And so the Persons are distinguished in their works. This considered, Judas in ascribing Sanctification to God the Father, is easily reconciled to those that ascribe it to God the holy Ghost, and the Son; these last named persons being by Judas included in the working of sanctification, and only the order of working of the blessed Trinity noted. The Father sanctifying through the Son, by the holy Ghost; the Father sanctifying by sending the Son to merit, and giving his Spirit to work; the Son, by meriting; the holy Ghost by working our sanctification, and immediately sanctifying us; in which respect he hath the title of holy, and Sanctification most commonly expressed as his work. This for the Explication of the second particular in the first privilege of the faithful to whom Judas wrote, viz. The Author of their sanctification, God the Father. Secondly, the Observations follow. 1. Even our holiness' administers matter of humility: Obs. 1. Our very graces should humble us as well as our sins; as these later because they are ours, so the former because they are none of ours. Sanctity is adventitious to Nature: Heretofore holiness was natural, and sin was accidental; now sin is natural, and holiness accidental: when God made any of us his garden, he took us out of Satan's waste; we are not born Saints: the best, before sanctification, are bad, and by nature not differing from the worst; the members that God accepts to be weapons of righteousness, were before blunted in Satan's service; when God sanctifieth us, he melteth idols, and makes of them vessels for his own use. Before any becomes as an Israelites wife, he is as a captive, unpared, unwashed, unshaven. Sanctification is a great blessing; but was this web woven out of thine own bowels? the best thou didst bring to thine own sanctification, was a passive receptivenesse of it, which the very worst of heathens partake of in common with thee, having a humane nature, a rational soul; and was there not with that, a corrupt principle of opposition to God, and all the workings of God? was not God long striving with a cross-grained heart? how many denials had God before he did win thee to himself? How far was the iron gate of thy heart from opening of its own accord? and if he had not wrought like a God, omnipotently, and with the same power wherewith Christ was raised, Eph. 1.19, 20. had thy resistance been ever subdued? and when the being of grace was bestowed, from whence had thy grace at any time its acting? Didst thou ever write one letter without Gods guiding thy hand? didst thou ever shed one penitential tear till God unstopped thy spouts, smote thy rock, and melted thy heart? didst thou hunger after Christ, till God who gave the food gave the stomach also? Was ever tentation resisted, grace quickened, corruption mortified, holy resolution strengthened, power (either to do or will) received from any but from God? Doth not every grace, the whole frame of sanctification depend upon God, as the stream on the fountain, the beam on the Sun? when he withdraws his influence, how dead is thy heart in every holy performance? only when he speaks the word effectually, bidding thee go, thou goest; and do this or that, thou dost it. 2. Obs. 2. The reason why all graces of a sanctified person are for God: they are from him. God's bounty is their fountain, and God's glory must be their centre: He planted the Vineyard, and therefore he must drink the wine: We are his workmanship, and therefore we must be his workmen. All our pleasant fruits must be laid up and out for our wellbeloved. All things (but particularly our graces) are from him, and for him: we can never give him more or other than his own, when we give all we can. The streams will rise as high as the fountain head; and so should our graces ascend as high in duty as he who gave them? Where should God have service, if a sanctified person denies it? 3. Obs. 3. From this Author of Sanctification, I note 'tis excellency and worth. It's a rare work certainly, that hath such a workman; a beauteous structure that hath such a builder: What is a man to be desired for, but his sanctification? if we see a beauty on that body which hath a soul; how much more on that soul that hath the reflection of God himself upon it? Every Saint is a wooden casket filled with pearls. The King's daughter is all glorius within. Love Jesus Christ in his workday clothes, admire him in his Saints; though they be black, yet they are comely: Did the people of God but contemplate one another's graces, could there be that reproaching, scorn and contempt cast upon one another that there is? Certainly, their ignorance of their true excellency makes them enemies: they strike one another in the dark. 4. Obs. 4. Great must be the love that God bears to Sanctification: It's a work of his own framing, a gift of his own bestowing. God saw that the work of the first creation was very good; much more that of the second. Wonder no more that the faithful are called his garden, his Jewels, his Treasure, his Temple, his Portion: God hath two heavens, and the sanctified soul is the lesser. How doth he accept of Saints even in their imperfections, delight in their performances, pity them in their troubles, take care of them in dangers? He that hath given his Son for them, promised heaven to them, and sent his Spirit into them, what can he deny them? Jesus Christ never admired any thing but grace when he was upon the earth: the buildings of the Temple he contemned, in comparison of the faith of a poor trembling woman. Certainly, the people of God should not slight those graces in themselves, that God doth so value; as they do, when they acknowledge not the holiness that God hath bestowed upon them: Shall they make orts of those delicates that Jesus Christ accounts an excellent banquet? 5. The love of God is expressive, Obs. 5. really and effectually in us, and upon us, even in sanctifying us. Creatures, when they love, will not put off one another with bare words, of bidding be clothed, sed, etc. much less doth God: If there be love in his heart, there will be bounty in his hand. Thou sayest that God is merciful, and loves thee; why, what did he ever do for thee, work in thee? hath he changed thy nature, mortified thy lusts, beautified thy heart with holiness? Where God loves, be affords love-tokens; and such are only his soul-enriching graces. No man knows love or hatred by what he sees before him, but by what he finds in him: If our heart moves toward God, certainly his goeth out toward us; the shadow upon the Dial moves according to the motion of the Sun in the Heaven. 6. Obs. 6. We are to repair in our wants of Sanctification to God for supply: He is the God of grace; The Lord will give grace and glory. He hath the key of the womb, the grave, the heavens, but chief of the heart. He that sitteth in heaven can only teach and touch the heart. How feeble a thing and unable is man (whether thyself, or the Minister) to do this? He hath the winds in his own keeping, and till he send them out of his treasury, how necessarily must thy soul lie wind-bound? Whither shouldst thou go but to him? and how canst thou go but by him? The means of grace are to be used in obedience to him, Parum prodest Lectio, quam non illuminat Oratio. not in dependency upon them: A golden key cannot open without him, and a wooden can open with him. Man may (with the Prophet's servant) lay the staff upon the forehead, but God must give life. How many fat and rich Ordinances have been devoured, the soul after all remaining as lean as before, for want of seeking God aright for a blessing? 7. Obs. 7. I observe, How careful we should be to maintain that which God hath set up in us, and how fearful lest it should be pulled down by Satan. Christ destroys the works of the Devil, and Satan labours to oppose the work of Christ. Every plant indeed that God hath not planted, is to be plucked up: but the plants that Gods own hand hath planted are to be nourished. What God hath joined together none should separate; Grace and the Soul are of Gods joining together. Who laments not the destruction of man's workmanship, the overthrow and demolishing of beautiful buildings, the rooting up of cornfield and pleasant gardens by Swine? But what are these to the destructions made by sin in the hearts and lives of people? Who can give way to sin, but it must be with a sinful patience? Keep thy heart with all diligence: Pro. 4.23. the best endowment is to be most carefully preserved. Who loves not to keep his body healthful? and yet who regards the keeping of his soul holy? The whole Trinity of Persons adorn the heart with holiness; every of them is to have a corner in it, nay, the whole. Let not Satan have wells which he never digged, inhabit houses which he never built. If the Philistims tread not on the threshold on which Dagon fell, let not Satan lodge in the heart that God fanctifieth. This for the first Branch considerable in the description of the parties to whom the Apostle wrote: Sanctified by God the Father. The second follows; Preserved in Christ Jesus. The second branch of the description of the faithful to whom Judas wrote. Wherein I consider two particulars: 1. A privilege or enjoyment received, viz. Preservation: [Preserved, etc. 2. The means or way of enjoying it: and that was, In Christ Jesus. Of both these briefly. 1. The Privilege bestowed is Preservation, To them that are preserved, etc. In the handling whereof I shall briefly give, 1. The Explication of it. 2. The Observations from it. 1. For the Explication. The word used by the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, solicitously to be kept, as a thing lest it be lost, or taken away by others. 1 Joh. 5.18. it's spoken of a regenerate persons keeping himself from being touched by the wicked one: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keepeth himself as with watch and ward; guardeth himself so accurately, as he that watcheth a prisoner for fear of his escape. So Act. 4.3. it's said, the Apostles were put (by the Priests) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in hold. So Act. 5.18. they put them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in prison. And of these preserved ones it's said, They are kept by the power of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; kept as a Town is kept with a garrison from the enemies: praesidio circumvallati, Conservati, nè decepti à seductoribus, pereant. Estius in loc. encircled with a military strength: so are these Saints preserved by Christ, lest being deceived by Seducers, they should perish. This preservation of the Godly is threefold. 1. Temporal, and of the Body. 2. Spiritual, chief of the Soul. 3. Eternal, of both in heaven. 1. The first, though it be not here intended (as indeed, being frequently denied to the faithful) yet it's often in Scripture bestonwed upon them, and that several ways: sometimes when their enemies want means to effect their desires upon them, 2 Sam. 8.2. 1 Sam. 24.27. Judg. 7.22. 2 Sam. 17.16. though they have poison; yet no power, no arms or instruments of force; or when the enemies of the Church have outward strengths and forces, but are diverted another way, by reason of enemies coming against them from an other place; or when the enemies spend their hatred and forces upon one another; or when their forces are by the providence of God timely discovered, so that the people of God taking refuge in some place of security, strength, or distance, the enemy cannot at all come at them; or when there is such a curb of restraint put upon the spirits of enemies, as, though they find them, and have them in their hand, yet they shall not be able to put forth their inward poison against them; Dan. 3.26. thus even the natural force of fire, seas, beasts shall be bridled up, when God will, from hurting his people; 2 King. 7.6. or when the enemes of the Church are discomfited, either by their own preposterous fear or oversight, Judg. 5.20. or the instrumentalnesse of the senseless creatures against them, or the puissance of the Church's forces, not only spiritual, 2 Sam. 17.23. but even visible and worldly; or when the faithful being taken, are delivered out of their hand by making escape; Gen. 33. or when God makes an enemy of his Church to be his own destroyer, to twist and use his own halter; or when God inclines the hearts and dispositions of the haters of his people to pity, tender and favour them, though they be far from love to their grace: or when God works a really sanctifying change upon their hearts, Act. 16.31. making them to wash the stripes, and lick the wounds whole which they have made; or when God takes his people out of this life from the evil to come, housing his flock against a storm, taking down his ornaments when he purposeth to destroy the house; and this he ordinarily doth by a natural death, though he can translate his people, and take body and soul immediately into heaven, as in the case of Elijah. 2. But principally, the care of God is in this life expressed toward his people in spiritual preservation: This spiritual preservation of believers in this life, is, 1. From punishment: The curse of the Law, the wrath of God. Gal. 3.13. Not from the Law of God as giving precepts, but as being a Covenant (Rom. 6.14. 1 Tim. 1.9.) exacting perfect obedience, and condemning for a not perfect performance: From the terror of the law, forcing for fear of punishment, as bondslaves by the whip, Rom. 8.15. the people of God being made a voluntary people, Psal. 110.3. and worshipping God without servile fear. The faithful also are preserved from the guilt and condemning power of sin, Eph. 1.7. 2 Cor. 5.19. God not imputing their trespasses: Preserved from the curse of all external punishments, as they are the effects of vengeance. Sin may be, and may not be in the godly; it is in them by habitation, not by dominion: so punishments are on them, and are not on them; on them as sensible pains, on them as castigations to better them; on them as consequents of sin, and God's expression of his dislike of sin; not on them as curses not on them to satisfy wrath: The wrath of God lies not upon them, when the hand of God lies upon them: Every affliction is medicina, not laniena; sent to kill sin, not the man: the edge, the soul, the sting, the malignity of every trouble is removed, so that it hath little more than the notion of a misery. God's people are not delivered from evils as oppressive to nature, but as satisfactory to Justice: whatsoever they suffer, though it be death itself, they may say, Christ hath laboured, John 4. and we enter into his labours; he hath born the heaviest end, death lost its sting in his side. There's honey in the carcase of this lion; this Serpent is but a gentle rod being in his hand. 2. This spiritual preservation of believers is from Sin, and in the state of holiness; their grace being preserved, and the image of God never totally obliterated in them: God preserving the jewel, oft, when not the casket; a man's self, his soul, though not his carcase; and from that which is the greatest enemy and evil, sin, so oft in Scripture called the evil, John 17.15. Mat. 5.37. and that which makes the very Devil himself both to be, and to be called the evil One, he both having most, and dispersing most of that evil; the world to be called an evil world; Luk. 6.45. 1 Joh. 5.18. Gal. 1.4. and men, evil men. And so this privilege of preservation from sin, and in the state of holiness, aptly follows Sanctification; the elect being not only made holy, but kept holy. Hence we read of him that is able to keep us from falling; Judas 24. of Christ praying that his disciples should be (though not taken out of the world, yet) kept from the evil, Joh. 17.15. the world kept out of them, though not they out of the world: of the faithful, their being kept by the power of God through faith unto salvation, 1 Pet. 1.5. Of the evil one's not touching him that is born of God, 1 John 5.18. and of his not sinning; of Gods delivering of Paul from every evil work; 2 Tim. 4.18. of preserving blameless to the coming of Christ; of finishing the good work begun unto the day of Christ, Eph. 1.6. All which places intent this spiritual preservation mentioned by Judas, which is that gift of God whereby the elect, being united to Christ by his Spirit and faith, continue in him, and can never totally and finally fall from holiness. Sundry ways doth God preserve from sin, and in holiness: 1. Sometime by keeping his people from the very outward tentation to sin, if he sees it would be too hard for them; often dealing with his servants, as the people did with David, 2 Sam. 21.17. who would not let him go down to battle, lest the light of Israel should have been put out: as Gideon dealt with his soldiers, suffering not the fearful to go to fight: Judg. 7.3. as we use to keep in a candle in a windy night, putting it into a lantern. 2. Sometime by making them conquerors even for the present, over the tentation; he strengthens them so with his Spirit, as that they break the strongest cords (with Samson,) bearing away the very gates of the City, and overthrowing whole troops of tentations: Gen. 39 Thus was Joseph preserved (as Chrysostom expresseth it) in a fiery furnace, even when it was heated seven times hotter than ordinary; the power of God being put forth therein, more than in preserving the three children: Thus were the blessed martyrs preserved from sin; we read in that holy martyrology, Heb. 11, 35. they were tortured, not accepting deliverance. How many have overcome fire with fire; the fiery flame with love to Christ hotter than fire? their holy resolution rising the higher, the more opposition they had, as a flood that meets with an obstacle; or as a ball, the harder it is thrown against the ground, the higher it mounts in the rebound. 3. Always God so preserves his Saints from sinning, Luk. 22.32. that they sin not finally, they sin not away all their holiness; their faith fails not; there's something in them that sins not, the seed of God, a grain of mustardseed, a principle of holiness, which, Gratia nec totaliter intermittitur, nec finaliter amittitur. as it opposeth, so it will overcome their distempers; as a fountain works out its muddiness when dirt is thrown into it; as life in a man, his diseases. A Saint is not delivered fully from the being of sin, but from the total prevalency of it, from final Apostasy; so that his soul still continues in the state of grace, and hath the life of holiness, for the essence, though not always in the same degrees: he may aliquo modo recedere, non penitus excidere: Grace may be abated, not altogether abolished: he may peccare, Actus omittitur, habitus non amittitur: actio pervertitur, fides non subvertitur; concutitur, non excutitur; defluit fructus, latet succus: jus ad Regnum amittunt demeritoriè, non effectiuè. Pr.l. Effectus justificationis suspenditur, at status justificationis non dissolvitur, Suffr. Br. p. 187. Secundùm quasdam virtutes, spiritus recessurus venit, & venturus recedit. Gr. Mor. l. 2. c. 42. not perire; sin, but not to death; intermit the actings of of grace, not lose the habit. Faith may be shaken in, not out of the soul; the fruit may fall off, but the sap not totally dry up. 'Tis true, Grace in itself considered, as a creature, might totally fail; our permanency is not respectu rei, but Dei; not from our being holy, but from our being kept holy. We are kept by the power of God, and if so, it will be to salvation. Notwithstanding the power of sin in us, and the power of Satan without us; the frowns and the smiles of the world, the music and the furnace, the Wind and the Sun, the tide of nature, and the wind of example, holiness, though in the least degree, shall never be lost to be of no degree. Satan doth soli perseverantiae insidiari, he only aims to take away grace; he would never care to take away gold, or names, or comforts, etc. if it were not to make us sin. He that offers to give these things to make us sin, would not snatch them from us but for that end. God was not delighted that Job should be tormented, but that his grace should be tried; nor Satan so much that Job should be tormented, as that his grace should be destroyed: But though he winnow never so violently, Luk. 22.23. he shall winnow never out all our grace. All the power of hell shall never prevail against the God of heaven. The immutable eternal decree of God is the foundation of perseverance. Isa. 46.10. Now the counsel of God shall stand, The elect cannot be deceived, Matt. 24.24. The impossibility of seduction is grounded upon the stability of election: the foundation of God abideth sure, 2 Tim. 2.19. it can never be moved out of its place. The purpose of God according to election must stand, Rom. 9.11. Of all that God hath given Christ (by election) he will lose nothing, John 6.39. And that Preservation flows from the decree of Election, Quod datur ex efficaci intentione infallibiliter servandi illam personam cui donatur, illud ex decreto dilectionis dimanare manifestum est. Suffr. Br. p. 197. is most manifest, in regard it's given with a previous intention of infallible bringing him to salvation, to whom it is given; for what is election, but to ordain infallibly to obtain salvation? And this immutable purpose the all-powerfull and faithful God backs with infallible promises: The mountains shall departed, but the covenant of his peace shall not, Isa. 54.10. I will put my fear into their hearts, that they shall not departed from me, Jer. 32.40. My sheep shall never perish, neither shall any man pluck them out of my hand, Joh. 10.29. I will betrothe thee unto me for ever, Hos. 2.19. Christ shall confirm you to the end, 1 Cor. 1.8. Nay, this stableness of his Council he shows by an oath also; which was, Luc. 1.75. That we being delivered, etc. might worship him without fear, in holiness and righteousness all the days of our life. This purpose, and these promises, God even in this life backs with such performances, as prove Perseverance infallibly to follow; he bestows upon his people an inward continuing principle of holiness, the seed of God remaining in God's people, which makes them that they cannot sin, 1 Joh. 3.9. A well of water springing up unto everlasting life, Joh. 4.14. An anointing abiding in them, 1 Joh. 2.27. The Spirit abiding for ever, Joh. 14.26. The fear of God in their hearts, not suffering to departed from God, Jer. 32.40. Gifts without repentance, Rom. 11.29. Upon these performances of God, 1 Joh. 5.13. Heb. 3.6. 2 Pet. 1.10. believers have been assured, and are commanded to labour for the assurance of their salvation: A privilege not to be attained, if assurance of perseverance were impossible; for without perseverance there is no salvation. 3. The third and fullest preservation is Eternal, which shall be perfectly from every enemy that may hurt in a way of sin and misery, truly called foelix securitas, & secura foelicitas; happy safety, and safe happiness; when the people of God shall neither offend, nor be offended: when there shall be neither a sin in the soul, nor a sinner in their society; when Satan shall no more solicit,; when the faithful shall not only be exempted from foils, but even from fight; when in stead of swords, they shall only have palms in their hands. Oh blessed condition! to have rest on every side, fullness of grace, perfection of peace, to be freed from all fears, to be lodged in the bosom, and locked up in the embraces of God to eternity, to be in our haven, our centre, our father's house; O my soul! 'tis a heaven to hope it, what then is it to have it? And this for the explication of the nature of this Preservation, the second kind of privilege bestowed upon the faithful. The Observations follow. 1. Obs. 1. Sanctified persons have many enemies. 'Tis true, none are safe but such, and yet none so much solicited as such. What need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this careful preservation, this garrison of God's power, if there were none feared to give and take the possession of thy soul from God? Is there not a false party within? The best-governed City hath some traitors, and so hath the best-governed heart: nay, is not the better party in the soul far the lesser? and how oft doth the disaffected conspire to let in the enemy without? which they had long ago done, and destroyed the good party too, Perfectiones sibi relictae, sunt pondera ad ruinam. Gers. (for Grace left to itself, falls) had it not been for God's power. The great design of Satan is to surprise Sanctity: the thief gotten into the house, presently inquires where the jewels and money are laid up: the Devil had rather catch one fish, than a hundred frogs; he is sure already (he thinks) of his own: Besides, they do not much credit his cause; but could he bring over to himself one sanctified person, he would boast in such an addition to his Kingdom. It's the tree that bears fruit which is plucked and cudgeled; under other trees which have only leaves, men sit and walk indeed, but they pluck them not: And of all trees which bear fruit, those which bear the best, are pulled and beaten most. It's the richly laden ship that is most endangered by the Pirates; the soul enriched with holiness for which Satan lies most in wait. There are as many miracles wrought, as a Saint is preserved minutes. Let us neither be secure, nor discouraged: Not secure; we live in the midst of enemies: He that will be always safe, must never be secure; we cannot trust God too much, nor our own hearts too little; the former is our keeper, the later is our traitor: there's no Christian his own keeper; we can neither stand not rise alone, all we can do alone is to fall. Not discouraged; thy many robbers show thou hast something worth the taking from thee: thy enemies, though they endanger thy holiness, yet grant it; in opposing thee, they speak thee none of theirs; nay, they engage Jesus Christ to oppose them, who will lose none of his; Cadit mundus, sed non cadit Christianus, quia non cadit Christus. Aug Obs. 2. to pity thee, who will not suffer thee to be tempted above thy power. Let the world fall, yet a Christian falls not, as long as Christ stands. 2. Then God keeps most graciously, when he keeps us from sin: then he keeps us as his own people. He keeps from sickness or poverty by way of a general providence, but from sin by way of peculiar preservation: other preservation he bestows without this, 'tis but a reservation to eternal ruin. Christ, that loveth all his members most tenderly, never desired of his Father, to keep them free from outward troubles: he prayeth, not that he should take his disciples out of the world; Joh. 17.15. but keep them from the evil: Not that they should be exempted from sufferings, but preserved from sin, the evil: that they might never side with the times against God, that they might never apostatise, or forsake the truth: Every one seeks safety, but who desires this true safety, this soul-safety? Worldly policy would that a man sleep in a whole skin; but true wisdom puts a man upon preserving a whole conscience: A whole skin countervails not for a wounded conscience. And yet this is the study of the times, every one labours to save one, to fall upon his feet, to keep from being plundered, etc. but who study to be kept from offending God? If thou couldst as easily keep thyself from God's wrath, as from man's, by all thy projects, thy policy would be a good pattern; gain in the chest, and loss in the conscience is but a bad exchange: he that will save his life when he should lose it, shall lose it when he would save it. Fear not troubles, because he sleeps not that preserves thee; but fear sin, because he sleeps not that observes thee: Account it a greater mercy in all the sinful agitations of these times, that God hath kept thee from being an actor, than a misery that God hath made thee a sufferer. 3. Obs. 3. Psal. 37. Psal. 91. The people of God are never unsafe. If the Lord be the Watchman, what though it be an estate, a life, nay, a soul that is the City, we should not fear the loss of it: The meanest of the people of God stir not out without their lifeguard; Agnoscit se justè dedisse stultae securitatis poenam; est etiam filiis Dei pia securitas. Calv. inloc. Psal. 30.6. 1 Pet. 4.19. 1 Pet. 2.23. if they wanted, there's not a creature in heaven or earth but would take their part; they are the hidden, the secret, the preserved ones. Security is not so great a sin as distrust, our Friend being much more able to help, than our Foes to hurt. What one said sinfully, every child of God may say holily, I shall never be moved. We must commit our selves to God in welldoing. Christ, though he committed himself not to man, (knowing what was in man) yet himself living and dying he committed to his Father; we do quite contrary. Find out the danger in which God cannot, or the time when God did not, or the Saint (for to him I speak) that God hath not kept, and then distrust him. Say not, If worse times (yet) come, what shall I do to be kept? Will not he that provided a City of refuge for those that killed men, find out a City of refuge for thee, when men labour to kill thee for God? Hath God so many chambers, so many mansions in his house, John 14.2. so many hiding places upon the earth, (his, with the fullness of it) in the earth, in heaven, and shall his children be shut out? Thy work is not to be solicitous how to be kept, but how to be fit to be kept; labour to be always in welldoing, than who will harm thee? Keep faith and a good conscience; keep never a sin allowedly in thy soul; do thy part, and let God alone with his. but this is our busy sinfulness, we will needs be doing of God's work, and neglect our own. 4. Obs. 4. A strong engagement lies upon God's people, to endeavour the preservation of God's honour. 'Tis true in this case, Protection draws allegiance: If he be a wall of fire to us, our souls and bodies; let not us be a rotten hedge when we should defend his Name, Servants, Ordinances: if he be a tower, let not us be a tottering wall. Let us labour to say, Lord, he that toucheth thine honour, toucheth the apple of mine eye. If we look that God should keep us in our, we must maintain his cause in its danger. 5. Obs. 5. The gainsayers of perseverance are deceived. Their doctrine most clearly (as hath been proved) opposeth Scripture, and most incurably wounds a Christians comfort. What joy can we have, that our names are written in the book of life, if again they may be blotted out? The life of our mortal life is the hope of an immortal; but how unsteady a foundation of hope is the steadfastness of our wills? nay, thus, faith's foundation is overturned; 'tis this, He that believes shall be saved: but this opinion saith, Some that believe shall not be saved; for it maintains, that some who truly believe do not persevere; and those which do not persevere shall not be saved: it makes the decree of God to depend upon man's most uncertain will. Arminians say that believers shall persevere, if they be not wanting to themselves, if they always will persevere. But what is this, but to say, Believers shall persevere, if they persevere? for, always to will to persevere, and to persevere, are all one. It's a prodigious error, to hold that God works nothing in us for perseverance, the effectual use whereof depends not upon man's freewill. God gives (saith an Arminian) to persevere, if we will: but God gives (say We) † Nobis qui verè Christo insiti sumus, talis data est gratia, ut non solùm possimus si velimus, sed etiam ut velimus in Christo perseverare, Aug. de Cor. & gra. c. 11. & 12. Non solùm ut sine isto dono perseverantes esse non possint, verum etiam ut per hoc donum non nisi perseverantes sint. to will to persevere. And how can we pray to God for perseverance, the condition whereof depends upon man's will, and not upon Gods working. Christ promiseth (Joh. 14.16.) to pray the Father to give his disciples his Spirit, which shall abide with them for ever: now the cause of the abiding of the Spirit for ever with them, is not their will to have the Spirit abide in them: but the abiding of the Spirit was the cause of their willingness. I conclude, According to this Arminian error of falling from grace, its possibe that there may not be one elect person; for if one finally fall away, why may not another? and by the same reason, why not all? and then where's the Church, and to what end is the death of Christ? Lastly, He that will approve himself a true, Obs. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Roh. l. 2. c. 21. must show himself a steadfast Christian: All the sanctified are preserved: Instability is an argument of insincerity: He was never a true friend, that ever ceaseth to be a friend. What hath levity to do with eternity? an inconstant Christian with an eternal reward? Not he that cometh first (in this race of Christianity) is crowned; but he that holdeth out to the last. All that which is done of any thing, is held as nothing, as long as any thing remaineth to be done. If any one draw back, my soul shall have no pleasure in him, Heb. 10.38. A thatched roof suits not a precious foundation; nor a wicked conclusion, beautiful beginnings of Christianity. Within a while all possibilities of falling will be removed: one stile or two more, and thou art (haply) at thy father's house; Difficilius saepiùs inchoare, quàm semel perseverare. the longer thou continuest, the sweeter will be the ways of God, It's harder often to begin, then once to persevere. Take heed of falling from thy steadfastness: God preserves us, but we ourselves must not be negligent. Get a sound expecience of the truth thou professest; tasting the sweetness, as well as hearing of its sweetness. Fellow not Religion (as some hounds do the game) only for company. Love the truth for single, not sinister respects: Let Christ be sweet for himself. Tremble at the very beginnings of sin; look upon no sin as light; keep a tender conscience; as our apparel, so our consciences, when spotted, become neglected. Apostasy hath modest beginnings: the thickest ice that bears a cart, gins with a tender film, not able to bear a pebble: the least enemy must not be neglected. Presume not on thy own strength: He that carrieth grace in a proud heart, carrieth dust in the wind; a proud man is arbour decorticata, a tree whose bark is off; humility keeps in the sap of grace. Eat the occasions of sin; it's easier to pass by the snare, then to get out. Lastly, Pray to be preserved: from God is it that we stand: we are reeds tied to a pillar. The wicked go out of the way; and they call not upon God, Psal. 14.3, 4. This for the handling of the first particular in the second Privilege; viz. the kind of it, Preservation. The second follows; viz. The ground of this their preservation: In Christ Jesus. Briefly. 1. To explain it. 2. To collect Observations. 1. For Explication: The faithful may be said to be preserved in Christ two ways. 1. Merito passionis, by the merit of his suffering: And thus he saves from the wrath and curse of God: There is no condemnation to them that are in Christ Jesus, Rom. 8.1. He saveth from the wrath to come, 1 Thess. 1. ult. The chastisements of our peace were upon his head, and by his stripes we are healed, Isa. 53. He was as the brazen Serpent in healing the beholders. All miseries (as curses) have left their stings in his side. He was the true Passover, for whom all the Judgements of God pass over us: his Cross is the tree cast into the waters of Marah, to take away their bitterness: his ignominy, our glory; his poverty, Paupertas Christi patrimonium meum. Ambr. our patrimony. 2. We are preserved in Christ, Efficacia operationis, by his effectual working in us, and bestowing upon us such supplies of grace, as that we never fully and finally departed from God: and this is effected two ways. 1. On Christ's part, He sending his Spirit to work in us. 2. On our parts, Faith is enabled by his Spirit to receive continued supplies of strength from him. 1. His Spirit of grace, called the Spirit of Christ, Rom. 8. Gal. 4.6. v. 9 is bestowed upon us, he interceding with his Father for that end: I will pray the Father (saith he) and he shall give you another Comforter, Joh. 14.16. If I depart, Spiritus Vicarius Christi. I will send him unto you: And this presence of the Spirit working and continuing grace, is the fruit of those prayers for proservation of his people. I have prayed for thee, that thy faith fail not (saith Christ to Peter) Luk. 22.32. and, I pray that thou wouldst keep them from the evil, Joh. 17.15. And the Apostle (Rom. 8.34.) from the Intercession of Christ, infers the certainty of perseverance:— Who also maketh intercession for us: Who shall separate us from the love of Christ? etc. Now this Spirit sent by Christ into the hearts of his people, preserves them, both by working, and strengthening their union with Christ: In the former, Rom. 8.9. Rom. 6. conveying a life, and bestowing a permanent principle of holiness upon them; 1 John 3.9. putting into them a seed that shall never die, infusing an habit of holiness never to be lost. In the later, Phil. 1.19. Eph. 3.16. Phil. 4.13. affording daily supplies, and strengthening them with might to resist all tentations, to bear all burdens, to go thorough all conflicts, to thrive by all Ordinances, to rest upon all the promises, to act their graces with vigour, to mourn for sin committed, Rom. 8. 2 Cor. 12.8 call. and cry for grace which is wanting; the Spirit directing in doubts, quickening in deadness, comforting in sorrows, interceding in prayer, etc. 2. John 15.4, 6. Eph. 3.17. On our part we are preserved in Christ by his operation, when faith is enabled by the Spirit to adhere and cleave unto him, to unite and fasten us unto him, making Christ to dwell in our hearts, incorporating us into him as the branches are in the tree, or as the root is fastened in the soil, the member in the body, or the house upon the foundation; this grace joining and making us adhere to Christ so strongly, that having fastened upon him, there's no plucking of the soul from him. And thus, as Christ lays hold upon us, and takes us by the hand with his Spirit; so we lay hold upon him, and take him by the hand with our Faith, whereby the union is complete and reciprocal, Our beloved ours, and we his. And from this uniting and closing work of faith, by the Spirit, flows the preservation of a Christian, as the weak branches of a Vine are upheld by fastening about the prop, and the house by abiding on the foundation, or a weak, slender reed by being tied to a pillar. But yet faith resteth not here, but improves this union, and by virtue of it † Habemus sapientiam, justitiam, sanctitatem Christi, non quatenus speculamur Christum quatenus longè à nobis existentem, sed quatenus incorporamur Christo, quatenus habemus Christum in nobis manentem. De fonte hujus spiritualis plenitudinis accipere non possumus, nisi in illo simus; et boc discriminis est inter fontem naturalem & spiritualem. Dau. in Col. p. 248. John 1.16. draws continual supplies of grace and strength from Christ, as the root from the soil, or the branches from the root, or the pipe from the fountain. Hence it is that we live by faith, Gal. 2.20. because our faith is the instrument that draws virtue from Christ to relieve and sustain us in all our wants, Faith and Christ being well met; Christ is very full, and loves to be giving; Faith very empty, a covetous grace, and loves to be receiving of his fullness. It sufficeth not faith to be in the fountain, unless it drink of the fountain; to be in Christ, unless it receive from Christ; to unite us as members to the head, unless it supplies us as members from the head; from the head all the body by joints and bands hath nourishment ministered: Col. 2.19. the Spirit on the part of Christ, and faith on ours are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those joints and instruments of connexion betwixt Christ and us, whereby a Christian is not only knit to Christ his head, and a kind of spiritual continuity between Christ and him is caused; but hath nourishment ministered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is furnished or supplied with all suitable furniture plentifully, necessary to preservation of grace, all things that pertain to life and godliness; 2 Pet. 1.3. Rom. 8.10. 2 Cor. 8.9. justifying grace to preserve us from the guilt of sin, supplies of sanctifying grace to preserve us from the filth of sin in us, and the force of tentation without us, 1 Joh. 5.11. in both respects faith drawing preservation from Christ, in whom life is, nay, Col. 3.4. who is our life. And faith makes use of the Ordinances, but as conduit-pipes or watercourses to convey from Christ those supplies of grace it wants, esteeming of Prayer, Word, Sacraments, without Christ, but as a vial without a cordial, a plaster without salve, a pipe without water. This for the explication of the second particular in the second Branch, In whom they were preserved, In Jesus Christ. The Observations follow. 1. Every one out of Christ lies open to all danger: Obs. 1. his temporal preservation is at best but by common providence; but its cursed as well as common: 2 Tim. 4.18. he is reserved to the day of wrath, not preserved to that everlasting kingdom of which Paul speaks. Kept he is, but as a prisoner, whose provisions do but strengthen him to go to execution: he hath no guard from wrath, because no shelter from sin. Sinner, thy security is not from want of danger, but discerning; and didst thou know it, thou wouldst not more rest one hour without labouring for Christ, than a man would securely go to bed when his house is on fire about his ears. Is't not a curse for thy soul to be Satan's for egress and regress? For God to let thee lie as a Common without an hedge, to wander as a lamb in a large place, without a shepherd, without a fold, a prey to every beast of prey? Thou wilt not let God be a hedge to keep thee from straying, and he will not be a hedge to preserve thee from devouring. How dreadful is it to be at the cruel courtesy of every Devil, every tentation? Thou labourest to keep thy treasure safe; nay, thou hast a hole to hid thy swine in: but thy poor soul hath not where to hid its head. What is't to have the protection of a State for thy goods and body, to have the benefit of the Law; and to be without the protection of God in Christ, and to want the benefit of every promise in the Bible? Was it dangerous to be shut out of the Ark, when the waters swelled; to be shut out of a City of refuge, when the avenger of blood pursued; to want blood upon the door-posts, when the Angel was destroying? and it is not dangerous to be without a Jesus to deliver thee from the wrath to come? You that will not be preserved from Satan as a seducer in your life, shall not be preserved from him as a destroyer at your death: Christ will then be a shelter worth the having; get into him while you live: The drowned world called to Noah too late for admission, when the waters were come to the top of the mountains. The heavens are black, the times gloomy, the storms swift and sweeping, oh let not thy approaches to thy shelter be delayed; Run to thy tower, not the paper-tower of thine own merits: Lock up thyself in the wounds of Christ; there's nothing else can profit in the day of wrath: The storm will go thorough every other refuge. 2. Obs. 2. Hypocrites will not be steadfast. One out of Christ cannot be preserved, be persevering: They who are not built on the Rock, Munimur quatenus unimur. cannot stand in the fury of floods. Union to Christ is the cause of permanency. The hope of the hypocrite is as the spider's web; nor is his holiness more permanent. 'Tis not a union by profession, but by real implantation, that makes thee persevere. A stake thrust into the ground, may easily be plucked up; 'tis the rooted tree that will stand: A painted profession will never hold out; fire and water never be endured by it: if the heart be not set aright, the spirit will not be steadfast with God. Psal. 78.8. There are many end in apostasy; the reason is, they never begun in sincerity. How few real Saints are there in suffering times? An unsound body discovers itself in a cold season; a rotten apple in a windy day. Never think to stand long, if thou standest lose from Christ: Lose things that lie close upon the land, will be parted in the water; so will Christ and an Hypocrite in sufferings: He that hath no strength from Christ, will prove too weak to bear burdens. He that believes not, will never be established. A poor, humble, dependent soul will stand when he fears he shall fall; a proud Hypocrite will fall when he thinks he stands. 3. Obs. 3. In all dangers it's our wisdom to have recourse to Christ, and improve our interest in him. It's not enough to have, unless we use Christ, and fly to this tower in which we have a propriety, that we may obtain preservation. It's the grand design of Satan to encourage a presuming sinner to make use of Christ, and to discourage an humble believer from approaching toward him: to suffer the multitudes boldly to throng about Christ, but to dismay a poor trembling woman to touch the hem of his garment: he emboldening thiefs to possess what is another's, but disheartening owners from using what is theirs: he labouring, because he cannot destroy a believers grace, to disturb a believers peace. But if fear of wrath assault the conscience, there's preservation from that in Christ: There's room enough in his wounds to hold, and readiness enough in his heart to receive all that fly unto him. Christ is a shadow against the heats of justice, a City of refuge against the pursuits of wrath, an Ark against the flood of vengeance, a passover in nearness of destructions: He is able to the full to save those that come unto him: And if any come unto him, he will in no wise cast him out. In the solicitations of sin, improve the death of Christ; beg of him lend thee the quenching power or his blood, when lust is kindling. In the feebleness of thy graces, the deadness of thy heart, the faintness of thy faith, the gasping of thy gifts, Psal. 51. the decays of fervour, beseech him not to take away his Spirit, but to strengthen thee in the inward man with supplies of spiritual life, & influences of his grace. In sufferings from the world, go to him for strength that hath overcome the world, Joh. 16. vit. to make thee find thy enemies conquered, and thyself more than a conqueror; that his comforts may be real, and the sufferings from the world but appearing. 4. How fearful should we be of that which weakens our union to Christ. Obs. 4. There's nothing but sin that endangers the souls preservation, because nothing but that endangers Christ's departure, and so puts it out of Christ's protection. Sin obstructs supplies of strength from Christ, and so stops the spouts of mercy: Sin cuts off the locks, and makes believers a prey to Philistims. Christ and preservation, sin and unsafeness are undivided couples: The faithful enjoying Christ, are quiet and confident in the midst of all their troubles; but letting in sin, they are fearful and unsafe in the midst of all their pleasures. A child at play complains not of the dust in which it rolls and tumbles, but if the least dust get into the eye, it presently gins to cry: The people of God, while troubles are upon them, are safe; but when they are within them, when sin sends away Christ, then gins their woe: Sin can never quite bereave a Saint of his jewel, his grace; but it may steal away the key of the cabinet, his assurance: he may not know where to find his grace when he stands most it need of it. Grieve not that holy Spirit which unites Chris● to the soul, and supplies the soul with Christ: Grieve not that Spirit in thy joys, which only can rejoice thee in thy griefs: The Spirit of Christ is a tender thing. When J●seph manifested himself to his brethren, the Egyptians we● made to go forth; and when the Spirit discovers the love o● Christ to us, there must not be a lust allowed in us. 5. Obs. 5. I note The great happiness by the second, abov● what was enjoyed from the first Adam. We were holy in the first, but are preserved only in the second Adam; in the former holiness was perfect only, in the later it is permanent; in Adam we had a power to stand if we would, in Christ we have grace that makes us will: Adam had life, but lost it, and derives death; Christ hath life, keeps it, and communicates it. Oh the goodness of God, that he should take occasion by man's hurting himself, to do him good; and after his falling, not only to raise him up, but to keep him up, to keep him (as the Apostle afterward) from falling! A mercy, which as it requires thankfulness, Felicior Job in sterquilinio, quam Adamus in Paradiso. Subjiciuntur miscriis, non rejiciuntur cum miseris. so it opposeth high-mindedness. Job on the dunghill, was more safe than Adam in that place which was the beauty of the earth. Though the faithful may be cast into miseries, yet they perish not with the miserable. But though we stand longer than Adam stood, yet by ourselves we stand not at all: we live in a continued dependence upon Christ, if he withdraw his manu-tenency, Rom. 11.18, 20. the higher we are in grace, the lower shall we be in sin: We bear not the root, but the root bears us, let us not be highminded, but fear. is preserved in Christ, must not arrogate his preservation to himself: Christ must have the glory both of our setting out, and holding out. This for the second Privilege from which the faithful to whom Judas writes, are described, viz. Their Preservation in Christ. The third and last follows, viz. Their Vocation: Last in the order of the Apostles writing, though indeed first in the order of Gods working; the Apostle hereby expressing the ground of their Sanctification, and their perseverance therein, viz. Their true and effectual vocation from sin to God at the first: Called. Of this Vocation, 1. By way of Explication. 2. By way of Observation. The word here used signifieth sundry sorts of Callings. 1. Not to speak of calling personal, 1 Cor. 7.24. Rom. 1.2. Gal. 1.1. or to a Function and Office, whether economical, Military, magistratical, or Ecclesiastical, Acts 1.26. immediate, or mediate, as not being here intended. 2. Nor of that general calling of all persons in the world by the works of creation, Rom. 2.15. and 1.19. Psal. 19.1. Acts 17.27. and the light of nature; by which God speaks to heathens. 3. But of that spiritual calling afforded only unto some, Acts 14.17. which is, to seek happiness and blessedness in Christ. This is twofold: 1. Only external and ineffectual. 2. Internal also, and effectual. 1. Only external, Ps. 147.19, 20. Acts 17.30. and by the ministry of the Gospel, bestowed sometimes upon Cities, Kingdoms, Commonwealths: A calling according to means, common to the elect and reprobates: Mat. 20.16. Many are called, but few are chosen: It's often inefficacious, as to the saving good of the hearer. Mat. 23.37. Heb. 4.3. Audiunt multi, obaudiunt pauci. Christ would have gathered Jerusalem's children, and they would not. The word preached profited not, because not mixed with faith; God by this external calling showing what is man's duty, and what was once his ability to perform; the impairing of which later is not exemption from the former; Joh. 15.22, 24. and hereby rendering men inexcusable, they knowing what they should do, and not doing what they know. And also by this merely outward calling men are contained in external order, abstain from sundry great and heinous sins, are profitable instruments in a Commonwealth, observe civil Justice, etc. which God oft rewards with temporal blessings. 2. The other sort of this spiritual Vocation is internal and effectual; this bringing us into the invisible Church, as the other into the visible; this uniting us to Christ the head, the other tying us to the members; this bringing to illumination of faith, the other to illumination of knowledge only; this making us members, the other professors of Christ; this curing and changing, the other only curbing us; this being a calling according to purpose, and flowing from election, the other a calling according to means only: The general way leading to the knowledge of God by the creatures and natural light, or the mere external revelation of the will of God in the Scriptures sufficing not, Totus Psalmus in tres partes distribui potest; Prima agit de prima Schola, quae est universalis, seu omnium hominum communis. Secunda, de Schola particulari, propria Ecclesiae, penes quam Deus Oracula sua deposuit. Tertia de Schola specialis gratiae, internâ, efficaci, quae ad Unctionem Spiritus refertur, quae docet vero & salutari modo. Riu. arg. Ps. 19 without the effectual operation of the Spirit upon the heart; in respect whereof, (as the learned Rivet well observes) the Psalmist throughout the 19 Psalm sets down a threefold School by which God teacheth us, and calls us. 1. That which is common to all men, by the contemplation of the creatures. 2. That which is proper to the Church, standing in Gods committing his oracles unto it. 3. That which is internal, and of special grace, efficacious, and to be referred to the unction of the Spirit, which teacheth and calleth after a saving manner. And this is the calling here intended, being that powerful work of God, calling persons to be what they are not, of sinners to become Saints, of enemies to become sons; whereby grace is not only offered, but conferred; a work of God's Spirit, whereby the elect are not only morally invited, but efficaciously incited to come to Christ. For the explanation of which, I shall briefly touch upon six Considerations, which sweetly agree in three pairs or couples, with the ordinary calls or invitations which are between man and man. 1. The term from which we are called, with 2. The term to which we are called. 3. The Caller, or who it is that calleth; with 4. The persons called. 5. The Voice wherewith he calleth; with 6. The answer to the voice of the Caller. 1. The term from which we are called, is a sinful and damnable state of nature; expressed in Scripture under terms of greatest terror: We are called out of darkness, Col. 1.13. Acts 26.18. Ephes. 4.18. Ephes. 5.8. 1 Pet. 2.9. turned from darkness: translated from the power of darkness. Man before his calling is dark in his understanding, as a blind man is said to be dark, he knows no truth savingly, 1 Cor. 2.14. 3 Joh. 19 Eph. 4.11. sees no commanding beauty in any of the ways of God, accounts them foolishness; being blind, he loves darkness, and his works are the works of darkness: he falls every step, sins in every action; every comfort he useth is a stumbling-block, he is afraid of the stirring of every leaf, stirs not a foot in holiness (as the Egyptians, who in darkness sat still) never enjoying the light of God's countenance, always full of grief and trouble (of which darkness is the emblem,) and ready to fall into utter darkness. Col. 1.13. An uncalled person is under the power of darkness, Ephes. 2.2. born in the kingdom, and under the dominion of Satan, walking according to the Prince of the power of the air; led captive by him at his will. In a word, we are called from a state, not of darkness only, and blindness, but slavery, rebellion, poverty, pain, ignominy, banishment, nakedness, filthiness, deformity, sickness, the company of lions and leopards, death, perdition, and every thing that's miserable; all the woes of the world, were they a thousand times greater, being but a faint representation of the misery of wicked men; they being miserable within, without, here, hereafter, in life, in death, after death; liable to the loss of the glorious and soul-ravishing presence of God to all eternity, and to be tortured with a fire, to which ours is but painted. 2. The term to which we are called is a state of all blessedness; the good of grace here, and the good of glory hereafter. Isa. 42.7. Acts 26.18. 2 Cor. 4.6. John 8.12. Luk. 16.8. 1 Pet. 2.9. Called into his marvellous light, the light of saving knowledge of the will of God; such a light as is influential, like the light of the Sun, not that of a Torch; a commanding light to believe and love what we know; this being a knowledge of things as they are, a seeing divine beauty in every word and will of God; acounting the things of God foolishness no more: A light that discovers the deeds of darkness, and makes them loathsome; that makes the called, walk as children of the light, and of the day; which discovers heaven in every grace, and hell in every lust. Psal. 97.11. This calling is also to the light of joy, sown for the righteous, and only bestowed upon them; this oil of joy being only put into a vial clean, and without cracks; joy beyond the joy of harvest; Psal. 4.7. joy, more than that of corn and wine, spoil, treasures, nay life; this light coming from the Sun, the face of God, without which, all the candles in the world could never make a day for a gracious heart: In a word, a light that leadeth to eternal light, the inheritance with the Saints in light. Col. 1.12. 2 Tim. 1.9. Heb. 3.1. Ephes. 1.18. 1 Thess. 2.12. 2 Thess. 2.14. Phil. 3. In which respect the faithful are not only said to be called with an holy, but partakers of an heavenly calling; and it's the Apostles prayer that they may know the hope of their calling, they being called to a Kingdom, to the obtaining the glory of Christ; deservedly therefore termed a high-calling. But why attempt I to give you an Inventory of the benefits by vocation, when eternity shall be little enough to contemplate them? 2 Thess. 2.14. Who can think what it is to be called to sanctification, to have of every grace, the least dram or drop of any one whereof is infinitely more worth than an ocean, a world of wealth and treasures; to be called to the privileges, as well as the graces of a Christian, justification of our persons, freedom from the wrath of God, and all those millions of mountains of sins that before lay upon us; to be called out of a dungeon of woe (as Joseph out of prison) to be favourites of the King of glory; to be called to the adoption of sons, liberty of children, comfortable enjoyment of all bessings, admission with boldness to the throne of grace, exemption from the least drop of curse in the greatest deluge of crosses: in a word, to be called to the full fruition of God in heaven; from not only corruption by and with sin, world, devil, but even from their very company; not only from curses, but even crosses too; to have the perfection of all happiness in our God, Psal. 16. ult. in whom all delights are concentred, and in comparison whereof, the world's ocean of pleasure is not a drop; and to see and have all this to eternity, without either intermission or amission? This and ten thousand times more is not a shadow of that substantial happiness laid up in the consideration of this terminus ad quem, this term to which a Christian is called. This for the terms of Vocation; the first pair of parallels between man's calling man, and Gods calling man. The next pair is 1. The Caller. 2. The Caller. 1. The Caller is God. 2 Tim. 1.9. 1 Pet. 2.9. 1 Pet. 1.15. 1 Thes. 5.24. 2 Pet. 1.3. 1 Pet. 5.10. Rom. 8.28. 2 Tim. 1.9. He hath called us with an holy calling. He that calleth us is holy. Faithful is he that hath called. He hath called out of darkness. The God of all grace hath called us. Our calling depends 1. upon his purpose, it being therefore said to be according to purpose, he purposing the means with the end. 2. Our calling depends upon his power; He must draw, otherwise we never follow: He only calls things that are not, as if they were: He only can call so loud, Joh. 5.28. Ephes. 2.1. that the deaf, the dead should hear: He only who creates, can call; and the work of creation is in effectual vocation: 2 Cor. 4.6. he who created the light, can only make us see; he who made, only remaking. 3. The happy estate of our calling is only from his bounty; Gal. 4.6. 1 Cor. 1.9. 1 Pet. 5.10. exemption from death, devil, world, condemnation; the bestowing of grace, fellowship with Christ, and the kingdom of glory. Eternal life is the gift of God. 2. The Called are considerable in this doctrine of vocation: and they fall under a double consideration. 1. In respect of themselves; and so they are sinners with others. Paul tells us, 2 Tim. 1.9. Praedestinavit nos Deus antoquam essemus, vocavit cum aversi essemus, justificavit cum peccatores essemus, glorificavit cum mortales essemus. Nemo dicat ideo, me vocavit, quia colui Deum: Quomodo coluisses, si vocatus non swiss? Aug. ser. 16. de verb. Ap. that we are called, not according to works: we are not called because of our good works; but because we are called, therefore are our works good. When Abraham was called, he worshipped other Gods, Josh. 24.2. Paul was called when he breathed out threaten and slaughter against the Church, Act. 9.1. Gal. 1.13. Rich Zacheus, when an extortioner, nothing better by nature then the rich glutton in hell. God calls those to his kingdom, that are (with Saul) seeking of asses, and running after worldly trifles: Such were some of you (saith Paul) fornicators, idolaters, etc. but ye are washed, ye are sanctified, etc. 1 Cor. 6.9, 10, 11. Elijah and Elisha walked together before the fiery chariot separated them, than one was taken up into heaven, and the other left upon the earth: so, till effectual vocation makes the difference, there's no difference 'twixt persons, but they all run to the same excess of riot. 2. Persons effectually called considered in respect of God, are they, and only they who are elected; this eternal decree and purpose of God being the foundation of election: Whom he hath predestinated, them also hath he called, Rom. 8.30. And, As many as were ordained to eternal life, believed, Acts 13.48. and, God hath called us with an holy calling, not according to works; but according to his own purpose and grace, which was given us in Christ Jesus before the foundation of the world, 2 Tim. 1.9. This purpose of God made the difference 'twixt Esau and Jacob, Moses and Balaam, David and Saul, Judas and Judas. 3. The third couple or pair of parallels 'twixt man's calling man, and Gods calling man, is the Voice of the Caller, and the Answer of the Called. 1. The Voice the Lord makes use of is the Ministry of his word: it being the ordinary means appointed by God (as the Spirit accompanieth it) for this purpose: in the preaching whereof, the Law of God first convinceth of the sinful distance we are in from God, Rom. 7. manifesteth our misery by reason of sin, and so tames a wild sinner, that now he will stand still while God speaks to him, although of late he was like the wild Ass, Jer. 2.24. snuffing up the wind: the terrible convictions and consternations of the Law are not to commend us to God, but God to us; not deserving grace, but preparing for it; though that preparation be also from God: nor are they alike in every one; God comes to some as on mount Sina, in thunder and lightning; to others, more stilly and sweetly; yet to all in a way of conviction of sin, and loss in themselves, Joh. 16.8. remaining in this condition of distance from God. To old sinners, who have long lived in sin, God makes conversion more painful (as they say the pains of childbearing are to women who are more than ordinary in years,) and they who have been famous for pleasure in sin, are commonly made famous by their greater apprehensions of wrath for sins: men of deep insight and perspicuity, see sin more in its colours, than those of duller capacity: Those whom God intends most to comfort afterwards, he often deals most sharply with at first; as the ball which riseth highest, is thrown against the ground hardest; or, as Landlords that take a great fine of those from whom they are to receive but little rent. However the terrifying of the Law are not intended to kill, John 15.3. 2 Thes. 2.14. Rom. 1.16. John 1.13. and 3.6. 1 Pet. 1.23. 2 Pet. 1.4. but to prepare for curing him whom God is calling; the wounds made by the Law but making way for the oil of the Gospel, the blood of Jesus Christ. This Gospel, inviting the poor soul to Jesus Christ, is (as it is actuated and used by the Spirit) the power of God, an efficacious organ, a spiritual channel for the conveying grace into the soul; it is the seed cast into the womb of the soul, and blessed by the forming power of the Spirit, for the begetting of grace in it, imprinting the image of Chrst, and bestowing the divine Nature upon it, we being his workmanship by this (through him) efficacious instrument the Gospel. 2. The Answering to the call stands in the effectualness and prevalency thereof, in making the called obedient to the Caller's voice, when the heart is so prevailed with, that it's made what it's invited to be, Rom. 4.17. enabled to do what 'tis exhorted to; when the law is written in the heart, which is cast into divine Doctrine, Rom. 6.17. 2 Cor. 3.18. as into a mould, and comes forth bearing the stamp and figure of it: when, beholding the glory of the Lord in the glass of the Gospel, we are changed into the same image from glory to glory: when the heart ecchoeth to that voice, Psal. 27.8. Seek my face, thus, Thy face, Lord, will I seek: when the Gospel comes not only in word, 1 Thes. 1.4, 5. Psal. 40.7. Acts 16.14. Ezck. 11.19. Jer. 31.33. and 32.39. Deut. 30.6. John 5.28. but in power, and the holy Ghost, and much assurance: when the ear is bored, the heart opened, the heart of stone (the uncircumcised heart) taken away, and the heart of flesh (the circumcised heart) is bestowed. In a word, God speaks to the dead heart, which is made to hear his voice, and live; being now inclined to embrace that will of God, to which it was refractory, against which it rebelled formerly; being now made soft, pliable, receptive, yielding, bowed and obedient. This for the explication of the third Privilege belonging to the faithful, viz. Calling. The Observations follow. * 1. They are mistaken, who teach, Obs. 1. Joh. Arnold. count. Til. pag. 397. That the reason of Gods calling of some rather than others by his Gospel, is in regard of the greater worthiness of some to partake of it, than of others. We are all in a state of greatest distance from the Caller, and opposition to his Call. What worth above others was in the Corinthians, when the Gospel came first to them? The Apostle tells them, 1 Cor. 6.9, 10, 11. Such were some of you; namely, fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thiefs, covetous, drunkards, etc. Commonly, 'tis the darkest time of ignorance and profaneness in places immediately before the dawning of the Gospel, God washing us when we are in our blood, most polluted, persuading to reconciliation in greatest enmity, calling in most open distance: 2 Tim. 1.9. Rom. 9.18. Mat. 11.26. Rom. 5.6, 10. Ex duobus, aetate jam grandibus impiis, Cur iste ita vocetur, ut vocantem sequatur: Ille autem non ita vocetur, ut vocantem sequatur, nolito judicare, si non vis errare. Inscrutabilia sunt judicia Dei; Cujus vult miseretur. Aug. de bon. pers. cap. 8. our calling is not according to works, but according to purpose: so resolved by Christ, even so, Father, because it seemed good to thee. Else why God calleth one rather than another, do not judge, if thou wouldst not err. Before calling, we were not only without strength, and full of impotency, but enemies, and full of antipathy: we are not holy, or willing to be so, and therefore called; but called, and therefore holy. Men find a thing lovely, and love it; God loves a thing, and thereby makes it lovely. 2. With as gross an error are they deluded, Obs. 2. who make this calling of God to stand in moral persuasions: in the persuading power of threaten, exhortations, Remonst. Col. Hag. p. 260. promises of the word, whereby men (say they) are moved or drawn in a most suitable way to their own nature. That God useth the persuasion of precepts and promises etc. in his Word, Suavis motus in Verbo, & fortis tractus in Deo. 'tis granted; but that in effectual vocation he useth no more, we deny. Illumination of the understanding barely by the word, is but natural and common, natural reason being thereby only perfected, not spirituallized; and with its clearest light apprehending spiritual objects but naturally; and all the motions of the Will towards any objects which are so apprehended, are but common and carnal motions; upon a natural man's understanding of threaten or promises, when his Will puts forth its motions in fear, love, hope, joy, hatred toward good or evil, all these motions are proportionable to the light of the Understanding which bred them; and therefore, as they were caused by apprehensions of good or evil to one's self, so they amount to no more than natural propensions to self-preservation. But spiritual illumination, whereby we see a ravishing beauty and excellency in holiness, and apprehend Christ the chiefest of ten thousand, valuing every way of God above all the pleasures of sin, Internâ & ineffabili potestate operantur in cordibus hominum, non solùm verae revelationes, sed bonae voluntates. Aug. count. P. l. 1. c. 24. is joined with a spiritual motion of the Will towards every way of God in holy a resolution, vehemency, constancy. How can a bare representation of God's will, an objective representation by way of proposal of threaten, promises, etc. create or work any real effect upon the heart? why then are not those that know most, most obedient? why are not those that have the best gifts in knowing how to represent truths, most successful in their Ministry? why are not Satan's seducements to evil always more effectual than the Words persuasion to holiness, he both representing sinful objects, Deut. 29.3, 4. Joh. 12.37. Neh. 9.29. Joh. 6.36, 37. Isa. 53.1. and our natural corruption in understanding and will being on his side? How can the bare proposal of an object make a dead, a deaf man regard? How frequently have moral entreaties been rejected, when used by the best of men? What is all the outward shining of light to a blind man? How is bare moral persuasion that strength which raised up Christ from the dead? Ephes. 1.19. Or, what is it in comparison of that new creation, resurrection, renovation, new birth, afforded in effectual vocation? Moral suasion only moves objectively, and in the strength of the proposal of a good: Now as a man is, so will any thing that is propounded seem to him; so long therefore as a man is natural, and not born again, supernatural blessings propounded to him, cannot so affect the Will, that he should embrace and receive them: Istam aliquando gratiam fateatur, quâ futurae gloriae magnitudo non solum promittitur, verum etiam creditur; nec solum revelatur sapientia, sed et amatur; nec suadetur solum quod bonum est, sed & persuadetur. Aug. but the Will must be wrought upon by a powerful operation, overcome and changed, before an offered good can be effectually embraced. All the verbal entreaties in the world to a man spiritually dead, are but as the rubbing of, and putting hot waters into the mouth of one that is naturally dead. We are taught therefore to whom to seek for saving benefit in our enjoyment of the word: The word is only Gods by way of ordination, and His only by way of benediction; though he hath not taken away his word from us, yet if he take away himself from his word, 'twil not profit. Whither should we go but to him; and how, but by him? Draw us, Lord, and we shall follow thee. 3. As much over-seen as the former, Obs. 3. Corvin. contr. Bogerm. p. 263 are they who labour to maintain, that Notwithstanding all the power put forth in our effectual vocation, there is a liberty in the Will to oppose the work of conversion, Joh. Goodwin Yo. Eld. p. 66. even to the frustration and defeature of it: Or, that Putting all the operations of grace that need to be put into the balance, a man's freewill must turn the scales, and determine the case, whether a man shall be converted or no, accept of grace, or refuse it. But, according to this heterodox Position, it will follow, That not God by his grace, but man by his freewill is the principal cause of his conversion. For, if God by putting forth all his strength in man's conversion, doth no more than afford to the Will a middle kind of state of indifferency, he concurs to the act of conversion, or to the change of the will from that indiffereny, not principally, or predominantly, but only by way of concomitancy, contingently and conditionally; namely, if the Will please by its natural power to move from its indifferency: so that the Will receives from God the less, which is, to be put into a middle state of indifferency to convert, or not convert; and that which is the greater, and which determins the act, the Will performs of itself. And in conversion more must be attributed to man's Will, Si nobis libera quaedam voluntas ex Deo est quae adhuc potest esse bona vel mala, bona verò voluntas ex nobis sit; melius est id quod à nobis, quàm quod ab illo. Aug. de pecc. mer. & rem. l. 2. c. 18. than God's work: for, None is therefore holy because he may be so if he will, but because he is truly willing to be so: only the former this opinion attributes unto God, and the later to freewill. And how can the patrons of this error ever truly pray to God for the grace of his Spirit? what should they pray for? sufficient grace to convert if they will? no: that's universal, and received by the worst. Or shall they pray for the good use of that grace? Neither: for the good use of grace they hold to come from the Will, which must by no means be determined by God, but be indifferent, whether to convert, or not: And if God only gives a power to will to convert, but it is alone from the Will to will to convert, it follows, that God's grace affords no more help to John who is converted, then to Judas who is not; and so it will inevitably follow, That John made himself to differ from Judas by some act of his own, which he received not from grace, contrary to that of the Apostle, 1 Cor. 4.7. Who made thee to differ? For John and Judas are not really made to differ by grace, neither of them receiving any other grace but to convert if they will, and they are not made to differ by what they equally receive; Bunez. in 2. 2dae, q. 19, art. 1. cited by that most learned Professor of Divinity, Dr. Ward, in his Book, called, Gratia discriminans. Cum Deus vult id fieri quod non nisi volentibus hominibus oportet fieri, inclinat eorumcorda, ut hoc velint. Aug. de praed. l. 1. c. 20. therefore they differ in that John would make use of grace afforded, and Judas would not: whence it follows, that John might thus glory before God; Lord, I give thee thanks that thou didst afford me the help of thy grace, which was a power for me to will to convert; but the same help thou didst afford to Judas, only I added that which supernaturally thou didst not give me, namely, to will to convert, and to will to use thy help: and when I received no more from thee then Judas did, yet I have effected that which Judas did not, I being converted, and he not: and therefore I am no more indebted to thee, then that Judas who is not converted. But how would such a speech as this grate upon Christian ears! And therefore it must be yielded, that John received from God not only a power to be willing to convert, but also the will itself: and this very thing [to will] is ascribed to God by the Apostle, Ephes. 2.12, 13. It is God that worketh in you to wil Non est devotionis, dedisse prope totum; sed fraudis, retinuisse vol minimum. Prosp. count. Col. c. ult. It is not devotion to attribute to God almost all in our conversion; but deceit to keep back even the least. Now God hath promised to give us even the will itself to believe. Ezek. 36. I will cause you to walk in my commands. And if God work in us this only, to be able to will to convert, but man himself the will to convert, the greatness of that mystery of predestination mentioned by the Apostle, comes to nothing; and that profound question, why God calls many to salvation, to whom he gives not effectual grace whereby they may will to be converted. This Question (I say) may easily be answered; for, according to the Arminians, who say, God gives a power only to convert, and the person called hath it from himself actually to convert; it may be answered, Those who being called, God foresaw to be willing to convert, he elected to life; and those whom he foresaw not willing to convert, these he passed by: Rom. 9.20.33. And hereby that speech of the Apostle will be altogether superfluous, Who art thou, O man, that reasonest against God? and that admiration of the Apostle, O the depth, etc. Nor need an Arminian fear so much, by grantsng this irresistible, indeclinable, invincible work upon the heart of one that is converted, that the Will would be ravished, and forced to consent contrary to its bent, whether it would or no: for when God by his efficacious grace works in the Will to will, this efficacious grace puts into the Will a non-resistency, and taketh away actual resistency: so that it is as impossible that these two should co-exist and meet together in the Will, to be wrought upon with efficacious grace, and to resist, as for the Will in the same moment to resist, and not to resist; to will to resist, and to will not to resist. So that it is a contradiction, to say, When efficacious grace determines invincibly and indeclinably man's Will, it compels the Will, in working upon it whether it will or no; for that which grace works in it, is this, to will; the Will being never against the working, Subventum est infirmitati voluntatis humanae, ut divinâ gratiâ indeclinabiliter & insuparabiliter ageretur. Infirmis servavit ut ipso donante invictissimè quod bonum est vellent, De cor. & Gra. c. 12. Prima gratia data primo Adamo, est, quâ fit, ut habeat homo justitiam si velit; sed gratia potentior est in secundo Adamo, quâ fit, ut velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiscentem, voluntate Spiritus vincat. Id. Ib. Inspiratâ gratiae suavitate per Spiritum sanctum, faciente plus delect are quod praecipit, quàm delectat quod impedit. Ea quae pertinent ad justitiam sic delectant animum, ut quicquid aliud dolor impedit, delectatio superat, Aug. when under the working of efficacious grace; the sweetness of grace inspired by the holy Ghost, making the soul more to be delighted with what is commanded, than with what would hinder it: which (as Augustine calls it) is a delight victorious and conquering. And the truth is, this efficacious determination of the Will by grace, is a most happy adjutory to the Wills liberty, taking away nothing but only the pravity and rebellion of it; the holy Ghost tempering its working to the disposition of the Will, Liberum arbitrium non corrumpitur quoad agendi radicem, sed terminum. Paul. Ferrius c. 19 p. 6. that it may act with such liberty as becomes its own nature, and by grace never be destroyed, but perfected: The Spirit of God not taking away the natural liberty of the Will which is by creation, but only the pravity thereof, which comes into it by man's corruption: Grace not slaying, but sanctifying, and not abolishing, but elevating it to move to a supernatural good. 4. How are we bound to bless God for his Gospel, Obs. 4. which is his voice to call us from sin and misery? Admire his goodness, that when he only calls the most with his works, he should also call us with his word. What could God do more for a Nation? What are Kingdoms without the Gospel, but dens of thiefs, dungeons of darkness, but as the world without a Sun? Psal. 147. The heathen have not the knowledge of his Law. He made his Gospel dawn, when we were in our darkest and deepest Idolatry: he called Britain from the worshipping of [Apollo and Diana] dumb Idols, to serve the living God. What was there in us worth the calling to us, when we lay sweltering in such abominations? When men call either to God or man, 'tis to get good; but Gods call was to give good: he called us not because we were good, but to make us so. Let us not receive the grace of God in vain: In a land of light, tremble to live in the works of darkness. We having the light of the Gospel, should do our work better than those who only have the dim light of Nature; O England, be not weary of it. Take heed of shutting your eyes against the light, or putting out the light because it shines in your eyes: Be not weary of God. Forget not your ornaments and attire. Run not away when God calls. Think it not a disgrace to attend the hearing of that which it is your greatest honour to obey. Let not your stomach decay because your food is so plentiful. Rejoice in the light not for a season only. John 5.35. Let not the Proverb take place here, Every thing is pretty while 'tis young: The longer you enjoy, the more rejoice in the word. Let new food find new stomaches; or rather, the same food continually new brought. Take heed lest wantonness under, procure a want of the word. While your are on this side Canaan, love to feed on Manna. What a shame is it, that God should call louder to us then ever he did to any, and yet that we should hear worse than ever any did? 5. The dignity and duty of the Ministers of the Gospel: Obs. 5. 1. The dignity; in that God calls by them, they are his mouth, as the Gospel is his voice. God beseecheth by them to be reconciled: they are his Ambassadors, his Stewards, his fellow-workers, they are fathers, saviours; their work is for the good of souls; not for the estate with Lawyers, nor for the body with Physicians: 'tis the heavenly inheritance which they teach you to procure, the blood of Christ which they direct to receive. You are led by them to Christ. Augustine speaks to God thus concerning Ambrose, Ad eum per te ducebar nescius, ut ad te per eum sciens ducerer. who was an instrument of his conversion; I was led by thee to him unawares, that by him I might through knowledge be led to thee. 2. Their duty; Ministers should labour to uphold the dignity of their calling: the way to do so, is, more to desire to be profitable, then pompous. Ministers are to call, and cry: if they be silent, who should speak? If people's lusts hate a faithful Minister, yet their consciences (even then) honour him, as is clear in Herod. Ministers must call aloud, they must tell people of their sin, thunder out the judgements of God against sleepy sinners: they who must not be dumb dogs, must neither by't the children in the house, nor spare the thiefs. If any sin in a Minister be unpardonable, 'tis silence. They must call often, giving line upon line, not being weary of calling, waiting with patience when a sinner may repent: Importunity at length may prevail. They are animarum proci, Wooers of souls to Christ; one denial must not discourage them: All the day long they must stretch out their hands; they must never be speechless till they die. They must call in the language of God; 1 Pet. 4.11. 2 Cor. 2.17. they must speak as the words of God, with demonstration of the Spirit. There must not be a sinful curiosity in handling the word: better the Grammarian should reprehend, than the people not understand. Ministers must not so call, as to cause astonishment, but understanding in people: pithy plainness is the beauty of preaching. What good doth a golden key that opens not? The kingdom of God is not in word, but power. And as preaching must not be curious, so neither over-slight, consisting of raw, sudden, indigested meditations: The word must not be torn, but divided; not tossed, but handled; the Text not named only, but followed: there must be a diligent kind of negligence in handling the word. They must not forbid and unbid in their lives, whom they call in their doctrine. They who are Callers, must live like called one's themselves, not neglecting that to which they persuade others: The health of a Ministers honour can never be maintained in the air of a corrupt life. If we would have none to despise us, we must be examples. 6. Obs. ult. The called of God should live suitably to their calling. They must walk worthy of it. If men be called to an office, they must wait upon it accordingly. Rom. 12.7. A base deportment becomes not those in high place: Joseph called to stand before Pharaoh, throws away his prison-garments: 2 Thess. 1.11. 1 Pet. 2.9 Saul. called to a kingdom, had another heart. The virtues of him that calleth must be shown: 1. Humility and self-debasing, considering so great a God regarded so poor a worm. Remember, as it was a dunghill from whence God took thee; so thy unwillingness was great to leave it; and how long God was making thee willing to do good to thyself; how thou hadst nothing to set up with; that thy portion was nothing but pride and poverty. 2. Pity to those that are uncalled: the elect of God must put on bowels; they that have obtained mercy, must pray that others may do so. Look upon others sins with more trouble than thine own sorrows: Pity those that cannot pity themselves: weep over their dying souls; thy soul hath been in the state of theirs. Call after others, if God hath called thee, Luke 22.32. and pray that God would make them hear. Embrace the company of the worst, to make them good, not as a companion, but a Physician. 3. Contempt of the world: Acknowledge thy dignity; be above those trifles, which thou (a child) didst magnify. A Christian is called to a kingdom; 2 Thess. 2.14. Col. 1.13. Phil. 3.14. 1 Thess. 2.12. he hath an high calling; all that the world can give him he should lay at his feet: His heart must be where his treasure is, and his treasure only where Christ is. Only he can look upon the world as small, who hath looked upon Christ as great. How unsuitable is it to see a King raking in the dunghill, or making hay with his Sceptre? 4. A preferring that voice before all other, which called thee: Cant. 2.8. John 10. Ephes. 4.14. Gal. 6. It is the voice of my beloved: My sheep hear my voice. Let not the voice of a stranger withdraw thee; Be not tossed up and down with every wind of doctrine; be not a follower of men: Walk by rule, not example. Whensoever the world, or thy own heart call thee, rather fear them, than follow them. Fellow others, as they Christ. Love that voice of Christ that calls thee from thy sweetest sin: Value one promise of his above the sweetest music. Let every Scripture threat be more dreadful than a thunderclap. 5. Delight in calling upon him that called thee: Prayer is the called souls echo back again to God: As soon as Paul was called, Acts 9.11. he prayed. God saw nothing in thee, and yet he called after thee: how much is there in God, for which thou shouldst call after him? Desire him to draw thee nearer to himself, to call thee to him closer, to keep thee, as he hath called thee to him. 6. Be thankful for thy vocation, 1 Thes. 2.12. 2 Thes. 2.14. that God should call thee when there was nothing but woe and unwillingness, and should pass by others better accomplished. Let his free grace have all the glory. Who shall speak of God, if thou be'st silent? Let heart, and tongue, and life advance him. Hitherto of the two first parts of the Title: viz. 1. The Person who wrote this Epistle: And 2. The Persons to whom he wrote it. The Third follows. The Prayer; wherein the person writing salutes the persons to whom he wrote, contained in the second Verse, in these words: VER. 2. Mercy unto you, and peace and love be multiplied. IN which Prayer we consider, 1. The blessings which the Apostle requesteth may be bestowed; which are three: [1. Mercy. 2. Peace. 3. Love.] 2. The measure in which the Apostle desireth they may be bestowed: [Be multiplied.] 3. The persons upon whom he prayeth that these blessings may be in this measure bestowed: [Unto you.] 1. In this Prayer, To consider of the Blessings which the Apostle requesteth for: And first of the first of them, Mercy. Concerning which I shall speak by way Of 1. Exposition. Of 2. Observation. 1. For the expository part. Mercy is referred either to Man, or to God. Misericordia est dolor et aegricudo animi, ex miseria alterius injuriâ laborantis conceptus, Cic. in Tus. 4. Misericordia est alienae miseriae in nostro corde compassio, quâ utique si possemus, subvenire compellimur. Aug. de C.D. l. 9 c. 5. Ex eo appellata est misericordia quòd miserum cor faciat condolescent is alieno malo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Nemo parricidae supplicio misericordiâ commovetur. Cic. Tusc. 4. Mat. 5.7. Luke 6.36. Luc. 10.37. 1 Pet. 3.8. Col. 3.12. 1. To Man: and so mercy is (according to some) a grief of heart arising from the apprehension of another's misery: according to Scripture, Such a holy compassion of heart for the misery of another, as inclines us to relieve him in his misery. It is a compassion or sympathy, because it makes the merciful heart a partaker of the misery of him who is distressed; and therefore (say some) called misericordia, because it translates the misery of another into the heart of the merciful. And for this cause it is called the bowels of compassion, Col. 3.12. 1 John 3.17. Phil. 1.8. and 2.1. So likewise by the LXX. Pro. 12.10. And to have compassion is usually set out in Scripture by a Verb that signifieth, to have the bowels moved, Mark 6.34. Matt. 14.14. and 15.32. Mar. 1.41. Luk. 7.13. etc. because mercy expresseth itself in the bowels especially; he that is affected vehemently with another's sufferings, having his very entrails and bowels moved and rolled in him, (Hos. 11.8.) and is affected, as if the bowels of him that is in misery were in his body: Nor is this Scripture compassion a foolish pity, whereby a man doth unlawfully tender him that is in deserved misery, as Ahab pitied Benhadad, and Saul Agag against God's command; but such a compassion as God approveth, a fruit of the Spirit, commanded and commended in the Word. In this grace of mercy is also comprehended a forwardness to secure the miserable; the bowels of the merciful not being shut up, 1 Joh. 3.17. This grace the Scripture honours with many precepts and promises. A merciful man is God's Almoner, his conduit-pipe to convey his blessings, his resemblance, like unto his heavenly Father, who is the Father of mercy. And that's the second consideration of mercy, as it is referred to God; and so indeed it is in this place by Judas. In which consideration of mercy as referred to God, there are three things to be explained. 1. How mercy can be attributed to God. 2. What sorts of mercy are attributed to God. 3. What be the properties of the sorts of mercy attributed to God. 1. How mercy can be attributed to God: Not as it is an affection of grief for the misery of another: But 1. As it signifieth a promptitude and forwardness of the will to secure the miserable: Not as 'tis miseria cordis, or as to be merciful is taken passively, for one to be a fellow-sufferer; Zanc. de Nat. Dei l. 4. c. 4. q. 1. Misericordem hominem appellare solemus●, non passiuè, qui miserum habet cor (talis enim potius est miser, quàm misericors); sed actiuè, hoc est, illum qui miscro homini ex corde cupit succurrere. Si licuit Augustino, dicere quod sit cordis miseria, ex alterius miseria concepta: our non liceat nobis dicere, misericordiam dici, quia nobis sit cordi alterius miseria? Misericordia duo importat; unum tanquam essentiale, aliud tanquam accidentale: Primum est promptitudo voluntatis ad subveniendum miseris; alterum est passio tristitiae, quae oritur in appetitu ex cognitione miseriae alterius, quantum ad primum summè est in Deo, non quantum ad secundum. Rich. d. 46. a. 2. qu. 1. lib. 4. Zech. 2.8. Acts 9.4. Exod. 34. Psal. 100.5. Psal. 145.9. but as 'tis miseria cordi, (as learned Zanchy distinguisheth) and as to be merciful is taken actively, for one so to be mindful of the miseries of others, that he desires, and is willing from the heart to help them. Suffering with the distressed in their miseries, is not essential to mercy, but only accidental, in regard of our nature, which is so subject to passions, that without a fellow-feeling we cannot look upon the miseries of those whom we love; and this is not in God: but a propension and inclination of will to relieve the miserable (which is the essential part of mercy) is most properly and abundantly in God; although sympathy or fellow-feeling be often attributed to God improperly, and by way of resemblance to humane affections, for the relieving of our capacities, and strengthening our faith: And in respect of this propenseness and willingness in God to help the distressed, are we to understand those Scriptures where God calls himself merciful, and of great mercy; that is, of a most forward nature to help us in our distresses. 2. Mercy is attributed to God, as it signifieth Gods actual helping and relieving us in our distresses; as he bestows those blessings upon us spiritual or bodily, which proceed from his alone mercy: and of this are those places of Scriptures to be understood, where God is said to have, or show mercy, as Rom. 9.18. He hath mercy on whom he will. 1 Tim. 1.13. I found mercy, because I did it ignorantly. In which places mercy is put for calling to Christ, So Psal. 136. Rom. 11.31. 2 Tim. 1.18. and all graces which follow it. These works or effects of mercy being various and innumerable, it comes to pass, that (though mercy be single and one in God) the Scripture speaks of it in the plural number: as Gen. 32.10. 2 Cor. 1.3. Rom. 12.1. 2. For the sorts or kinds of God's mercy: It is either 1. A general mercy, extended to all creatures in common, as there is no creature in any misery which in some respect he doth not succour; he giving food to the hungry, warmth by wool, and sundry sorts of skins to the naked; medicine by many kinds of herbs; the Sun, the Clouds, the Winds, the Rain to refresh the earth severally: Psal. 147.9. Luke 6.37. Psal. 145.15. and thus he is merciful to the elect and reprobate, just and unjust, nay men and beasts. Or 2. A special mercy bestowed upon the elect alone, different from the former both in regard of Gods will to help, as also in regard of the effects of that will. John 6.39. 'Tis the will of God that the Elect should be delivered from their sins, his wrath, Satan's power, the sting of death, and that they should obtain eternal life in Christ: Isa. 62.4. Mal. 1.10. the will and pleasure of God is to do them good, they are his hephsibah; but he hath no pleasure in, or special love to others. The effects likewise of his will to help are different toward the elect, from those he expresseth upon the reprobate; Rom. 9.15, 18. 1 Tim. 1.13. Rom. 11.31. Psal. 103.13. Psal. 32.10. Psal. 86.5. he calling effectually, justifying, redeeming, glorifying the elect. The Lord pitieth them that fear him. He that trusteth in the Lord, mercy shall compass him about. The Lord is plenteous in mercy to them that call upon him. Of others he saith, I will deal in fury, mine eye shall not spare, Ezek. 8.18. neither will I have pity: The elect are vessels of mercy, the other of wrath: To the former he is merciful in bestowing upon them an eternal, to the later, in affording a temporal life. These two differing as much, as the mercy with which a man regards his beast, doth from that wherewith he tenders his son; the beast is fed to be slain, or to be fit for labour; the son to be preserved, and out of a paternal care for his good: To the wicked God affords a drop, to the godly a draught of mercy; to the wicked, the crumbs under the table, to the godly, Christ with all his benefits, that bread of life which endureth to eternal life. This special mercy of God here prayed for by the Apostle, is distinguished according to those several miseries of his people in which he succours them. Take a taste of the kinds of it. God is merciful 1. With a preventing mercy, when he makes us holy, of unholy ones; he loved us first: He waited to show mercy, Isa. 30.18. he doing good to us when we knew him not: Ezek. 16.22. Pitying us when we were in our blood; regarding us, when we neither regarded him nor ourselves; keeping us from falling into the sins to which of ourselves we were prone. So that, as in respect of good, we are what we are from God's mere mercy; so, in respect of evil, we are not what we are not from the same mercy. 2. He is merciful to his with a forgiving mercy: fully freeing them from wrath; their sins are as if they never had been, blotted out as a cloud, Isa. 44.22. thrown into the bottom of the sea, Mic. 7.19. though sought for, yet not to be found, Deus vindictae gladium miserationis oleo exacuit. Jer. 50.20. In a sea of affliction there's not a drop of wrath: The faithful are looked upon as sons, not as malefactors; their sufferings are not to satisfy God, but to sanctify them, Heb. 12.6, 7. 3. He is merciful with accepting mercy, taking in good part the desires of the soul, whenas it finds not to perform; accepting a sigh in stead of a service; a cup of cold water, a mite, a broken reed, smoking flax, a groan in stead of a duty, the stammerings of his child above the eloquence of a beggar, a broken heart as the box of spike-nard. 4. Hos. 14.4. He is merciful with re-accepting mercy; looking upon a returning Prodigal as a son; pitying as a father, not punishing as a Judge; Isa. 55.7. multiplying to pardon, receiving backsliders again. 5. He is merciful with providing mercy; supplying all our wants; suffering no good thing to be wanting to us; Psal. 23.2 Pet. 1.3. Psal. 84.11. always giving what we need, if not what we would; either asswaging, or answering our desires; bestowing temporal blessings in subordination, not opposition to eternal blessedness: giving us, if not riches with godliness, contentment with our poverty. 6. He is merciful with directing mercy in our doubts, guiding us by his counsels; Psal. 73.24. Gal. 6.16. showing us the way wherein we are to walk; being eyes to us in our blindness, light in our darkness, a teacher in our ignorance, a pillar and a cloud in every wilderness, giving his Word for a rule, his Spirit for a guide. 7. Merciful he is with sustaining mercy, upholding us in all our distresses, making every affliction fordable, and carrying us thorough, visiting us in prison, feeding us thorough our grate, knowing our souls in adversity, Psal. 94.18. leading us gently, proportioning our burdens to our back; casting a tree into every Marah, shining thorough every shower, sending supplies in every siege, 2 Cor. 12. Luke 22.32. making his grace sufficient for us in all our buffet, keeping us from being swallowed up of sin, and our grace from being totally obliterated. 8. Merciful with quickening, enlivening mercy to any holy duty; so that we can do all things; Phil. 4.13. making us a willing people, oiling the wheels of our souls, putting into us delight in his law, Psal. 119. so that we account it sweeter than our appointed food, and run the ways of his commandments: he giving, as work and wages, so hands. 9 Merciful with a restoring, recovering mercy; and that, not only from sin and miseries; but even by them: 1. From them, bringing out of every distress, bodily and friritual; causing every cloud to blow over, making the longest night to end in a morning; raising us after the foulest fall, and out of the deepest grave, Psal. 103.9. Joel 2.13. Lam. 3.22. Hab. 3.2. making faith to work out of the greatest Eclipse; he chides not for ever, but reputes him of the evil; through his mercy he suffers us not to be consumed: In wrath he remembers mercy. 2. By sin and miseries, making our afflictions, nay our very sins to work for our good, and all the smutching with both to make us brighter, more humble, watchful; and our fiery trials to burn in sunder only our bonds. 10. Rom. 8.28. Merciful with crowning mercy, when he brings us into heaven; 2 Tim. 1.18. there he perfectly freeing us not only from the contagion by, but even the company of every sin: nay, the fear of ever being annoyed again thereby; delivering us from impure hearts, and imperfect graces, from foils, from fight, from all our causes of complaint: he then giving for every combat we have had, a crown, for every tear, a pearl, for every light affliction, a mass of glory, for a drop of gall a sea of joy, for appearing troubles, real blessedness: 2 Tim. 1.18. This is the mercy of that day, crowning mercy. 3. For the properties of God's mercy; 1. It's full: 2. It's free. 1. It's a full and unmeasurable mercy: the unmeasurableness whereof is set forth 1. More generally, when God is said to be plenteous in mercy, Psal. 86.5. 1 Pet. 1.3. Ephes. 2.4. Psal. 108.4. Psal. 51.1. Neh. 9.19. Psal. 103.11. 2 Cor. 1.3. Psal. 145.9. Psal. 33.5. Matt. 5.15. abundant, rich in mercy, his mercy great, above the heavens, his mercies unsearchable, high as the heaven is from the earth; multitudes of tender mercies. 2. More particularly, the unmeasurableness of his mercy is set forth, 1. In that there is no creature in heaven or earth but tasteth of it: His mercies are over all his works; the very dumb creatures speak him merciful: The whole earth is full of his goodness: he preserveth man and beast; nay, his enemies. 2. In that resemblances to set forth his mercy, are taken from the most tenderhearted creatures: Hos. 11.4. he draws with the cords of a man: He pitieth as a father; nay, more than the most tenderhearted mother doth her sucking-child; he gathereth people as a hen doth her chickens: He hath bowels of mercy, Isa. 49.15. Jer. 31.20. Luke 1.78. and such as sound; and therefore his mercy pleaseth him; he delights to show mercy, he forgets not his mercy. 3. He is the fountain of the mercy and mercifulness in all the creatures in the world toward one another: the mercies of all parents to their children, of every mother to her little ones, of every Christian, of every tenderhearted person, of every beast and foul to their young ones, are but drops that come from the sea of God's mercy; he is the Father of mercies. 2 Cor. 1.3. 4. He can deliver from every misery: Bread takes away hunger, drink thirst, clothes nakedness, knowledge ignorance; but no creature can take away every misery: Phil. 4.19. 2 Cor. 1.3 Psal. 23.1. Psal. 34.10 whereas God is the God of all comfort, he supplies all our wants, comforts in every trouble, he hath a plaster for every sore, is a Physician for every disease, inward and outward: and so merciful is he, that in the very not removing of miseries, he is merciful: Were it not for trouble, how should corruption be killed, holiness increased, 1 Cor. 11.32 Heb. 12.10 heaven be sweet, eternal crowns and triumphs be enjoyed? 4. He is merciful to his enemies: full of patience and forbearance, expecting their return many years together; giving them rain, and fruitful seasons, Acts 14.17 Mat. 5.15 filling their hearts with gladness, notwithstanding they sin and fight against him with all his goodness; yea, so merciful is he, that in their greatest enmity to him, Rom. 5.10 he hath often done them the greatest good, changing their hearts, and making them his friends. 6. He bestows mercy with greatest frequency and reiteration: he hath many, manifold mercies, Psal. 51.1 Psal. 40.5 mercies for thousands, more than can be expressed: innumerable are the sins of one man; how innumerable the sins of the whole world? how numberless then are those mercies of forbearance expressed every time sin is committed, there being so many millions of sinners, every one committing so many millions of sins? innumerable are the morsels of food, drops of drink, the motions, deliverances, provisions received by one man; what then are those received by a whole world? and every such expression is a mercy. 7. The mercy of God is eternal, 1 King. 8. 2● and therefore immeasurable: he keepeth mercy for ever: he will not take away his mercy from his servants: Psal. 89.2 Psal. 23. ult. Psal. 103.17 Psal. 136 it shall follow them all the days of their life: his mercy shall be built up for ever: It endureth for ever: 'tis from everlasting to everlasting: He may hid his face for a moment (though that is but according to our thinking) but with everlasting mercies will he receive us. Isa. 54.7, 10 The hills may be removed, and the mountains may departed, but God's covenant of peace shall not be removed. God never repent himself of bestowing his best mercies. 8. God's Mercy is so immeasurable, that to help us out of our miseries, he that was God sustained them himself: It had been mercy, to have helped us by speaking comfortably to us; more, to have helped us by the bounty of his hand; but, to help us out of misery by bearing our miseries, by coming to man, by becoming of man, by suffering so much pain, hunger, ignominy, griefs, wounds, nay death for man! Oh, immeasurable mercy! Oh, my soul, acknowledge thine insufficiency either to conceive, or requite it. 2. The Mercy of God is not only full, but free, without desert on our parts: We deserve no healing from his mercy, unless by being sore and sick; no riches from mercy, unless by our poverty; no deliverance from mercy, unless by being captives; no pardon from mercy, unless by being guilty; no preservation from mercy, unless by being in danger; no mercy, unless by being miserable. God is not tied to one man more than another; he hath mercy on whom he will: he hath mercy on the beggar, as well as the King; on the Barbarian, as well as the Grecian; the bond, Eph. 1.5, 6 Rom. 11.5 2 Tim. 1.9 Phil. 1.29. Rom. 3.24 Phil. 2.13 Rom. 6.23 〈◊〉. 43.25 as well as the free; the Jew, as well as the Gentile; Election is the election of grace; Vocatiou is according to grace; Faith is said to be given; Justification is freely by God's grace; every good motion is of Gods working; Life eternal is God's gift; the putting away of every sin is for his own sake. God is merciful, because he will be so; his arguments of mercy are drawn from his own pleasure: What can our works deserve, that are not ours, but his working; that are all due to him, if a thousand times more and better; that are all maimed and imperfect, Luke 17.10 1 Cor. 4.7 Rom. 11.35 Rom. 8.18 that are all vicious and polluted, that are all unequal to the recompense? This for the explication of the first benefit which the Apostle requesteth for these Christians, [Mercy.] 2. The Observations follow. 1. Obs. 1. How unbeseeming a sin is pride in any that live upon Mercy! Mercy our highest happiness calls loudest for a lowly heart. He that lives upon the alms of Mercy, must put on humility, the cloth of an Almsman. Renounce thyself and thine own worthiness both in thy receiving and expecting blessings. 1. In receiving them: If thou hast spiritual blessings, Mercy found thee a bundle of miseries, a sinner by birth, Ephes. 2.1 a sinner in life, deserving to be a sufferer for both; without grace, nay, against it; by thy birth, a poor outcast, Ezek. 16.22 in thy blood, as naked of grace, as of clothes. The Apostle therefore speaks of putting on the graces of the Spirit: Col. 3.12 Job 1.21 1 Chro. 22.16 Gen. 24.35 Gen. 33.5, 11 the spots upon these clothes are only thine; the garment itself was another's before it was thine. Thou art beholding to mercy for any endowment of mind or body; wisdom, estate, riches, honours, etc. It's hard to be high in place, and low in our own esteem. Sacrifice not to thine own yarn, or net; let Mercy have the praise of all thou art and hast. Pride is the moth of mercy; nay, Magnus dives est, & major divitiis suis, qui non ideo magnum sc putat quia dives est: Aug. the wind that dries up the streams both of God's bounty, and thy gratitude: That which by mercy was thine, by thy pride may become another's. He is truly great in his riches, that thinks not himself great by riches. The greater our receipts, the less room for pride, the greater cause of thankfulness. 2. In expecting of blessings, only have an eye to mercy: Idco Deus meus, quia bonorum meorum non in diget: Omne bonum nostrum aut ipse est, 〈◊〉 ab ipso: Aug. de Doc. Ch. l. 5. c. 31. In desires of pardon for sin, acceptation of services, obtaining of heaven, renounce thine own worthiness, either in what thou art, or dost. How purely unprofitable to God is thy greatest goodness? it is nothing unto him, he is neither the better for thy goodness, nor the worse for thy wickedness. Is it any benefit to the fountain, that thou drinkest of it; or to the light, that thou seest? How full of mixtures of sin are thy holiest services? in the sense whereof holy Augustine prayed, Regard, O Lord, in me not my work, but thine own: If thou regardest mine, thou damnest me; if thine own, thou crownest me: good I have is from thee, and 'tis rather thine than mine. How full of pride is thy humility, thy faith of distrustfulness, Phil. 3.13 thy zeal of lukewarmness, of selfseeking thy performances, what darkness is in thy light, how unrighteous thy righteousness! If God should contend with us, Job 9.2, 3 Qui de perfectione se ●rigit, habere se bene vivendi ne● initium indicat: Gr. Mo. l. 9 c. 1. In sola Christi morte te totum contege; huic morti te involve; & si Deus te voluerit judicare, dic, Do mine, mortem Domini mei objicio inter me et te. Ans. de art. Mor. Meritum meum miseratio Domini: Bern. Serm. 61. in Cant. Prece post justitiam indiget, ut quae succumbere discussa poterat, ex sola Judicis pietate convalescat: Gr. Mor. l. 9 cap. 14. Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco: Id. Ib. Sordet in districtione Judicis, quod in aestimatione fulget operantis: Gr. Mor. l. 5. c. 7. James 2.13. 2 Tim. 1.16. 2 Tim. 4.8. we cannot answer for one of a thousand. He that boasteth of the perfection, wants the very beginning of holiness. That which appears beautiful in thine eyes, is foul in Gods. The wisest counsel is, to cover over thyself, and wind up thy soul in Christ's death, to set that between God and thy soul; to acknowledge his mercy thy only merit. Death is a stipend, Life is a donative, a free gift, not a due debt. God crowneth with mercy; but a swollen head is not fit to have that crown put upon it. Who can say, he hath cleansed his heart? We want a thousand times more grace than we have: though sin be cast down in regard of its regency, yet it is not cast out in regard of its inherency: Thy rectitude compared to thy rule, is crookedness. 'Tis not thy purity, but thy pardon that must save thee. If there shall be judgement without mercy, to those that shown no mercy; then must it be with mercy even to those also which show mercy. It's mercy that must stand Onesiphorus in stead at that day. The Crown of righteousness Paul speaks of, is a crown of mercy too: the bestowing it is of justice; but the promising it was of mercy. 2. Obs. 2. The duty of contentation in our greatest wants, or smallest receipts. If one not engaged to us, deny us a courtesy, we have no cause of discontentment: when God gives, it is free mercy; when he withholds, he useth his liberty: Thy supplies are without desert, and thy wants must be without discontent. Wonder not at the blessings thou dost not, wonder more at those thou dost enjoy: Thy condition is begging, and thy part is not choice. Cum aspexeris quot te antecedant, cogita quot sequantur: Sen. Ep. 15. Repine not if thou canst not reach thy richest neighbour, who hast nothing to say against God, should the poorest overtake thee. Murmur not for what is lost, but be thankful for what is left. We must not control God in the disposing of his alms, as if he did not distribute with equality: We should bring our hearts to his hand; where he stays his bounty, there must we stint our desires. 3. I note The impiety and folly of those that abuse mercy, that spurn against God's bowels: Obs. 3. Sins against mercy are double-dyed: This is the provocation, Heb. 3.8 to see God's works of love and care forty years, and yet to sin; this is to sin against the remedy: other sinners may, these who thus sin must die: These sin at a higher rate than others: These in sin cast not off God only, but even the very man; Isa. 1.3 nay, are shamed by the beasts. If to requite good for evil is our duty in reference to man, surely, to requite evil for good, and that to God, must needs be impiety. This sin renders inexcusable: God appeals to the very consciences of mercy-despisers, Isa. 5.3, 4 and offers themselves to judge of the righteousness of his proceed in punishment; nay, the recollecting of abused mercy will be the most scalding ingredient in that fiery lake, when the flaming sufferer remembers, he that is now mocking at my calamity, once wept over my unkind soul; he who is now harder than flint and marble against me, was once a tenderhearted God toward me; he who now thunders in wrath, formerly soundin bowels: the way of mercy was once open and plain, but now the bridge of mercy is drawn, my possibilities are ended: I am now in a gulf of woe, that heretofore was unprofitably a gulf of mercy. How many Kingdoms, nay Worlds, would I now give for but one drop of that love, the sweet and swelling streams whereof I heretofore did but paddle in? O Christian, sin not against Mercy; if that be thine enemy, what shall Justice be? when Love it self shall be inexorable, who shall plead for thee? Let mercy make thee blush, that justice may not make thee bleed. Trifle not away the day of grace. The wine of mercy is to refresh the sorrowful with hope, not to intoxicate the sinner into presumption. If mercy cannot thaw thee, 'twill burn thee. O let the long-suffering of God be salvation. 4. 2 Pet. 3. Obs. 4. Great is the heinousness of sin, that can provoke a God of much mercy, to express much severity. That drop of gall must needs be bitter, that can embitter a sea of honey. How offensive is sin, that can provoke a God, to whose ocean of pity the sea is but a drop? Ephraim (saith the Prophet) provoked God to anger most bitterly, Hos. 12.14 or, with bitternesses. God afflicts not willingly: he gives honey naturally, but stings not till provoked. Every sufferer coins his own calamities: There is no arrow of judgement which falls down upon us, but was first (in sinning) shot upwards by us; no shower of miseries that reins down, but was caused by the ascent of the vapours of sin; no print of calamity upon the earth, but sin was the stamp that made it. What a folly is it, in our sufferings to be impatient against God, and to be patiented towards sin: to be angry with the medicine, and in love with the disease? Let us justify God in all our sufferings, and condemn ourselves. God commands, that if a man were found dead, the City that by measure was found to be nearest to the place where he was found, Deut. 21.2 should offer up a sacrifice: In all our deaths and woes, would we measure impartially, we should find sin nearest, let us sacrifice it. 5. Obs. 5. It should be our care to obtain the best and choicest of mercies. God hath mercies of all sorts; wicked men are easily put off with the meanest: their enquiry is, Who will show them any good? But, O Christian, let nothing please thee but the light of God's countenance: so receive from God, as that thou thyself mayst be received to God. Desire not gifts, but mercies from God; not pebbles, but pearls. Labour for that which God always gives in love. There may be angry smiles in God's face, and wrathful gifts in his hand; the best worldly gift may be given in anger. Luther having a rich present sent him, professed with a holy boldness to God, That such things should not serve his turn. A favourite of the King of heaven rather desires his favour than his preferment. We use to say, when we are buying for the body, that the best is best cheap: and is the worst good enough for the soul? The body is a bold beggar, and thou givest it much; the soul is a modest beggar, asketh but little, and thou givest it less. O desire from God, that thy portion may not he in this life, Psal. 17.14 that what thou hast in the world, may be a pledge of better hereafter: that these things may not bewitch thee from, but admonish thee what is in Christ. The ground of Paul's was, Ephes. 1.3 that God had blessed the Ephesians with spiritual blessings in Christ. 6. Obs. 6. How little should any that have this God of mercy for theirs, be dismayed with any misery? Blessed are those tears which so merciful a hand wipes off; happy twigs, that are guided by so indulgent a father: Psal. 25.10 All his severest ways are mercy and truth to those in covenant; if he smiles, 'tis in mercy; if he smites, 'tis in mercy: he wounds not to kill thee, but sin in thee: the wounds of mercy are betthan the embraces of anger: if sickness, poverty, dishonour be in mercy, why dost thou shrink at them? Wrath in prosperity is dreadful, but Mercy makes adversity comfortable. It's the anger of God which is the misery of every misery. Peter, at the first, was not willing that Christ should wash his feet; but when he saw Christ's merciful intent therein, feet, and hands, and head are all offered to be washed: A child of God, when he sees the steps of a father, should be willing to bear the stripes of a child: God will not consume us, but only try us: He afflicts not for his pleasure, but for our profit, Heb. 12.10. Psal. 89. God visits with rods, yet not with wrath; He takes not away his loving-kindness. Mercy makes the sufferings of God's people but notions. It would do one good to be in troubles, and enjoy God in them; to be sick, and lie in his bosom. God gives a thousand mercies to his people in every trouble, and for every trouble: He burdens us, but it is according to our strength; the strokes of his flail are proportioned to the hardness of the grain; Is●. 28.27 and merciful shall be the end of all our miseries: There's no wilderness but shall end in Canaan; no water but shall be turned into wine; no lions carcase but shall be a hive of honey, and produce a swarm of mercies. The time we spend in labouring that miseries may not come, would be spent more profitably in labouring to have them mixed with mercy, nay, turned into mercies when they come. What a life-recalling cordial is the apprehension of this mercy of God to a fainting soul under the pressure of sin! Mercy having provided a satisfaction, and accepted it; nay, (which is more) it beseeching the sinner to believe and apply it! That fountain of mercy which is in God, having now found a conveyance for itself to the soul, even Jesus Christ, through whom such overflowing streams are derived unto us, as are able to drown the mountains of our sins, even as easily as the ocean can swallow up a pebble. O fainting soul, trust in this mercy. Psal. 33.18 and 147.11 If the Lord takes pleasure in those that hope in his mercy, should not we take pleasure to hope in it? Mercy is the only thing in the world more large than sin; It's easy to presume, Exod. 34.7 Psal. 77.7 but hard to lay hold upon mercy. Oh beg, that since there is an infinite fullness in the gift, and a freeness in the giver, there be a forwardness in the receiver. 7. Obs. 7. It's our duty and dignity to imitate God in showing mercy: Obs. 7. 1 Pet. 3.8 Matth. 5.45 Luke 6.36 Col. 3.12 Rom. 12.15 Plus est aliquando compati, quàm dare: nam qui exteriora largitur, rem extra se positam tribuit; qui compassionem, aliquid suiipsius that: Gr. Mor. 20. A grace frequently commanded and encouraged in the Scripture. Mercy we want, and mercy we must impart: As long as our fellow-members are pained, we must never be at ease. When we suffer not from the enemies of Christ by persecution, we must suffer from the friends of Christ by compassion. When two strings of an instrument are tuned one to the other, if the one be struck upon and stirred, the other will move and tremble also. The people of God should be so harmonious, that if one suffer and be struck, the other should be moved and sympathise. Jer. 9.1. Luke 19.41. 2 Cor. 11.29. Holy men have every been tenderhearted, Grace not drying up, but diverting the streams of our affections. Christ was mercy covered over with flesh and blood; his words, his works, life, death, miracles, were all expressions of mercy, in teaching, feeding, healing, saving men; If there were any severity in his miracles, it was not toward man, but the swine and the barren-fig-tree. Insensibleness of others miseries is neither suitable to our condition as men, nor as Christians: according to the former, we are the same with others; according to the later, grace hath made the difference. Mercy must begin at the heart, Sic mens per compassionem doleat, ut larga manus affectum doloris ostendat. Greg. Luke 14.14. Gal. 6 9 but must proceed further, even to the hand; they whose hands are shut, have their bowels shut also: We are not Treasurers, but Stewards of God's gifts. Thou hast so much only as thou givest. The way to get that which we cannot part with, is by mercy to part with that which we cannot keep. Our good reacheth not to Christ's person, it must to his members. Jonathan is gone, but he hath left many poor lame Mephibosheths behind him. We must love Christ in his workday clothes. We cannot carry these loads of riches to heaven; It's best to take bills of exchange from the poor saints, whereby we may receive there, what we could not carry thither. Especially should our mercy extend itself to the souls of others; as soul-miseries, so soul-mercies are the greatest. They who are spiritually miserable cannot pity themselves: though their words speak not to us, yet their woes do. We weep over a body from which the soul is departed; and can we look with tearless eyes upon a soul from which God is departed? If another be not afflicted for sin, grieve for him; if he be, grieve with him. If thou hast obtained mercy, thou dost not well (as said the Lepers) to hold thy peace: Mercy must never cease till its objects do; in heaven both shall. Thus much for the first blessing which the Apostle prays may be bestowed upon these Christians to whom he wrote, viz. Mercy. The second follows, viz. Peace; of which, by way Of 1. Exposition. Of 2. Observation. Peace is a word very comprehensive, and is ordinarily used to denote all kind of happiness, welfare and prosperity. And 1. I shall distribute it into several kinds. 2. Show the excellency of that here intended. 1. There's Pax temporis, or external, among men. 2. Pax pectoris, or internal, in the heart. 3. Pax aeternitatis, or eternal, in heaven. Or more distinctly thus: 1. There's a Peace between man and man. 2. Between man and other creatures. 3. Between man and (or rather, in man with) himself. 4. Between God and man. 1. Peace between man and man: and that is public or private: 1. Public; and that either Political of the Commonwealth, when the politic State is in tranquillity, and free from foreign and civil Wars (2 King. 20.19. Jer. 29.7. There shall be peace in my days. In the peace thereof ye shall have peace. This is either lawful, and so a singular mercy; or unlawful, as when one People is at peace with another against the express will of God; as the Israelites with the Canaanites and Amalekites: or join in any sinful attempt, as did the Moabites and Ammonites against the Israelites:) Or Ecclesiastical, and of the Church, when its public tranquillity and quiet state is not troubled within, by Schisms and Heresies; or without, by persecuting and bloody Tyrants. Psal. 122.6. Pray for the peace of Jerusalem. Acts 9.31. The Churches had rest. and Acts 4.32. 1 Cor. 14.33. 2. Private; and that, either between the good and the good: or between the bad and the bad: or between the good and the bad. 1. Between the good and the good; 1 Pet. 3.8. Love as brethren; and, Let brotherly love continue. and Col. 1.4. The love ye have to all Saints. 2. Hebr. 13.1 Between the bad and the bad: 2 King. 9.22. Is it peace, Jehu? And that either lawfully, for their own preservation; or wickedly, against the people of God; or to strengthen one another in some sinful attempt, and to that end, joining hand in hand. 3. Between the good and the bad; which is either lawful, as Abraham's with Abimelech; and commanded, Rom. 12.18. Render to no man evil for evil; but, if it be possible, have peace with all men. So Psal. 120.7. I am for peace. And sometime caused by a work from God upon the hearts of wicked men, as in the case of Daniel, Chap. 1.9. and in Esan's love to Jacob: according to that of Solomon, Pro. 16.7. The Lord will make his enemies at peace with him, etc. Or unlawful, when against the mind of God the godly make leagues with them, or agree in any way of sin. 2. There is a peace between man (the faithful I mean) and other creatures; the good Angels are at peace with, 2. Heb. 1.10 Ephes. 1.14 and ministering spirits to them: as Job 5.23. Thou shalt be in league with the stones of the field, and the beasts of the earth shall be in peace with thee. and Hos. 2.18. Hujus foederis vigore, mala hujus vitae sic laedunt pios, ut non noccant, non perdant, sed prosint. Ubi notandum est, vocabulum foederis accipi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & per similitudinem effectus. Riu. in Hos. 2.18 I will make a covenant for them with the beasts of the field, and with the fouls of the heaven, and with the creeping things of the earth: The meaning is, There shall be such a work of God upon the beasts and fouls, etc. for the good of the Church, as if God had bound them to do them good by way of covenant, (There is mention Jer 33.20. of God's covenant of the day, and of the night: that is, the establishment of God's decree upon the day and the night, whereby they come to be in such and such a way from the creation to the end of the world:) so that although the beasts, the fouls, the stones, etc. may annoy them, nay kil● them; the true safety of the Church shall not be hindered by them; yea, All things shall work together for their good: neither nakedness, nor sword, nor death, nor any of these things shall separate them from the love of God in Christ: and if God sees it for their good, all the creatures in the world shall be so far from hurting the godly, that they shall all agree to advance their temporal good and welfare. 3. There is a peace in man with himself; and that is either false, or sound: False peace is, when sinners thinking themselves free from the fear of dangers, falsely promise safety to themselves: 1 Thess. 5.3. When they shall say, Peace and safety, etc. Sound peace in man with himself is twofold: 1. Of Assurance, when sanctified conscience ceaseth to accuse and condemn us, speaking comfortably in us, and for us before God: 1 John 3.21 This sweet quietness and tranquillity of conscience being the immediate fruit of our atonement with God; that peace of God which passeth all understanding, Phil. 4.7. and in which the Apostle placeth the Kingdom of God, Rom. 14.17. the peace that Hezekiah was not destitute of, when he said, Remember now, O Lord, Isa. 38.3 I beseech thee, how I have walked before thee in truth, etc. This peace sweetens every condition, is as music within, when the rain and storms fall upon the house; a friend (as Ruth to Naomi) that will go along with us in every distress: though we change our place, our garments, our conditions, our companies, yet our enemies cannot take this from us; it's a continual feast, Pro. 15.15. This peace preserves our hearts and minds in all afflictions, Phil. 4.7 Psal. 4.8 and puts into us a holy security and neglectivenesse of all dangers. 2. Of subordination, when the will, affections, and inclinations of a man submit themselves to the mind savingly enlightened by, and subjugated to God; which, although it be not perfect, by reason of that repugnant law in our members; yet is it true and progressive, the imperfection of it occasionally being an incentive to godliness, making us more fervent in prayer, humble, , and receptive of that peace we long for. 4. There is a peace with God; and that is twofold: 1. In this life: 2. In the next. 1. In this life; and so it is twofold: 1. A peace of Reconciliation; and 2. of Contentation. 1. Of Reconciliation, whereby God in Christ is at one with man: The chastisements of our peace were upon Christ; Isa. 53.5. 1 John 29. the wrath deserved by us for our sins Christ sustained, and satisfied divine justice fully; so that now God (not requiring satisfaction twice for the same offences) is at peace with us. Isa. 9.6 Ephes. 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1 This, the foundation of all the former, and following kinds of good peace, is purchased by Christ the Prince of peace, and our peace; and proclaimed in the preaching of the Gospel, the glad tidings of peace, by the Ministers of it, the Ambassadors of peace; and accepted by faith, whereby we therefore enjoy and have peace with God. 2. Of Contentation, or holy submission, by which a man is peaceable, Phil. 4.11 and not murmuring or impatient against God, but quietly accepting whatsoever is his will; the way indeed to live a truly quiet life, and (as one says well) ever to have our will; the waves of unquietness being ever raised by the wind of pride and unsubmissiveness. 2. Peace with God in the next life, or peace eternal, is the perfect rest which the Saints shall enjoy in heaven; called (Rom. 8.6.) life, and peace, and the rest that remaineth for the people of God; their resting from their labours, both inward and outward; not only from hurt, but from danger by, nay, from the presence of any thing that ever did molest them. The Apostle in this salutation by peace, intends principally, peace with ourselves; that peace of God which passeth all understanding, so often commended; which includes peace with men, commanded, and peace with the other creatures, promised to accompany it; and peace with God, presupposed as its cause and original. Rom. 1.7. 1 Co. 1.3 Col. 1 2 Pet. 1 2. This sanctified tranquillity & quietness of conscience, (a singular blessing, often requested by the Apostles for the faithful to whom they wrote) is of rare excellency: 1. For its author and original; 'tis from God, 1 Thess. 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7 he being called the God of peace, and it the peace of God. He is the author of external peace in Church and Commonwealth; the peace of Jerusalem must be begged of him; He maketh wars to cease, and all stirs to be hushed; He maketh peace between us and the creatures, making a covenant for us with them: He is the author of eternal peace; for, eternal life is the gift of God. But after a special manner is he the God of internal peace, the peace of conscience, at which S. Judas. aimeth: for 1. He sent his Son, [1] To merit it for us, when we lay in the horror of an accusing conscience; who is therefore called in himself, the Prince of peace; Isa. 9.6 Ephes. 2.14. John 14.27. and in respect of us, our peace: and the peace we speak of is said to be his peace, he making peace by slaying hatred on the cross, by his perfect obedience abolishing whatsoever God might hate in us. [2] He sent his Son to preach and publish this peace, and to invite men to it, and that, first, In his own person, Isa. 61.1. Luk. 4.18. The Spirit of the Lord is upon me, to preach glad tidings, etc. Secondly, In his Ministers, Ephes. 2.17. Christ came and preached peace to you who were afar off; he thus preaching it to the world's end. As he sent his Son to merit and preach this peace: so. 2. He sent his Spirit to apply and seal this peace in the hearts of the elect; it being called a fruit of the Spirit, Gal. 5.22. this Spirit enabling us to cry for this peace, Gal. 4.6. and working faith in our hearts, whereby we have peace with God, Rom. 5.1. and boldness and access to the throne of grace, Eph. 3.12. creating the fruit of the lips to be peace, Isa. 57.19. Nothing that the world either is or hath; nay, neither men nor Angels can give Peace, they may wish and publish it, God only gives it; some say there is a disease which only the King can heal: I am sure a broken heart, a wounded conscience, can be healed only by the Prince of Peace. 2. The excellency of this Peace appears in the subject of it; and that both in respect of [1] the Parties that have it, and [2] the part of every of those parties in which it resides. 1. The parties that enjoy it are only the faithful; It is only promised to them, the true children of the Church; Isa. 54.13. Psal. 29.11 and 37.11 Psal. 85.8 Isa. 26.12 Psalm 37.37 Isa. 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Psal. 119.165 Isa. 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3, Gal. 1.3 Phil. 1.2 Col. 1.2, etc. Gal. 6.16 2 Thess. 1.2 Great shall be the peace of thy children: The Lord will bless his people with peace: The meek shall delight themselves in the abundance of peace: He will speak peace to his people: Lord, thou wilt ordain peace for us: The end of that (the upright) man is peace: He shall enter into peace: God will reveal unto such abundance of peace. 2. It's only reported of the faithful, that they have peace; They are the sons of peace; the justified only have peace with God: There is no peace to the wicked; The way of peace they know not. Great peace have they which love the law. 3. Peace is only wished and requested for the faithful: for others, either only as they were with an eye of charity looked upon as faithful; or as in those requests the terms upon which they should obtain this peace are also included; namely, the disturbing of their own unsound, the accepting of him that deserves the true peace, and the walking in the ways of holiness. But peace from God is never desired for men to continue in a state of war against God. 4. Rom. 5.9, 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20, 21 Judas 19 Gal. 5.22 Ephes. 2.12 Rom. 12.12 The faithful only have taken the right course to obtain peace: They alone are freed from God's wrath, more dreadful than the roaring of a Lion, or the wrath of all the Kings of the world, it destroying body and soul in hell: they only have pardon of sin; the other, like guilty malefactors, are in an hourly expectation of the worst of deaths, through the fear whereof they die before they die. The faithful only have Christ, who is our peace, and the Prince of Peace; the Spirit of God, of which peace is a fruit and effect; they alone rejoice in hope, and live in expectation of a crown incorruptible, an everlasting kingdom; others live a hopeless, heartless life. 2. The part of these parties in which this peace resides, is the heart and conscience, Col. 3.15. The peace of God rules in the heart, Joh. 16.22. Your heart shall rejoice, and Psal. 4.7. Thou hast put gladness into my heart; and Phil. 4.7. The peace of God shall preserve your heart,; in which respect, 1. 'tis a sustaining, strengthening, reviving peace; so long as the heart is kept safe, a man falls not, faints not; when the heart is relieved with a Cordial, a fainting man revives; Now the peace of God keeps up the heart, it brings aid and relief to it in all dangers, when sin and Satan, temptation and persecution lay siege to it; It brings strong consolation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 4.7. Act. 16.25. Act. 21.13. 2 Cor. 1.3, 4 Rom. 5.3.5. Heb. 10.34. Heb. 6.18. It's a Banner over us in war, a Cordial, an Antidote against all Poison; It makes Paul and Silas sing in Prison, Paul to be ready to die for the name of the Lord Jesus, the faithful to be comforted in all tribulation, and consolation to abound as sufferings abound; it making the faithful in a cold winter of persecution to be warmest within, making a Martyr to go as merrily to a Stake, as another to a Feast. 2. The seat of this peace, the heart, notes as our sustentation by it, so the soundness, truth and reality of it: 'tis not in cortice, but in cord; in the heart, not in the habit; in the conscience, not in the looks; It's in the breast, not in the brow; not suffering a man to be like some Prisons, beautiful without, but full of horror, blackness, chains and dungeons within; It's a Peace not residing in the hall of the senses, but in the closet of the heart: A Saints peace is a silent calmness, an unseen quietness; meat, of which those without know not, like the windows of salomon's temple, narrow without, Pro. 14.10. broad within; the worst, the unbeautifull, the black-side of his cloud is seen, when the bright is hidden. 3. The seat of this Peace the heart, implies its seriousness, weightiness, Tu illum judicas gaudere qui ridet? animus debet esse alacer. Res severa est verum gaudiam, caeterae hilaritates leves sunt; frontem remittunt, pectus non implent. Sen. Ep. 23. Ego neminem posse scire arbitror, quid sit, nisi acceperit, Bern in Cant. Melius impressum quam expressum innotescit. In his non capt, intelligentia nisi quantum attingit experientia, Id. ibid. greatness, that the ground of it is not slight, and toyish, but some great matter, not lightly pleasing the fancy, and superficially bedewing the senses, but like a ground-showr, soaking even to the heart-root. The peace of a Saint is not like the mirth of a Child, caused more by a gay, or a toy, then by a conveyance of a thousand pounds by the year; or like our laughter which is more at a jest, than at the finding of a bag of gold of ten thousand pounds; No, his peace is not idle, frothy and ludicrous merriment, but deep and affecting the heart with apprehensivenesse of an interest in the great things of eternity; a peace that passeth understanding: Light, either griefs or contentments, are easily expressed, not so those which are deep and weighty; these are joys unspeakable and glorious, superabundant, 1 Pet. 1.8. 2 Cor. 7.4. 4. The seat notes the safety of this peace: the heart is too deep for a man to reach; a Saints peace is laid up in a Cabinet that man cannot open; Joh. 16.22. men may break into his house, but not into his heart; Your joy (saith Christ) no man taketh from you: The power of adversaries is but skindeep: There is a threefold impotency of man in reference to a Christians peace; 1 Man cannot give this peace: 2 He cannot hinder it from entering. 3. He cannot remove it, or hinder it from abiding; It continues like a Fountain in the hottest Summer, and is warmest in the coldest Winter of affliction; like a Candle which is not overwhelmed, or quenched in the dismal darkness of the night, but is made thereby to give the clearer light: David in greatest straits comforted himself in God; 1 Jam. 1, 2. 2 Cor. 7.4. Rom. 5.3. 1 Thes. 5.16. 2 Cor. 14.5. Phil. 4.4. Heb. 12.11. the faithful glory in tribulation; they are commanded to rejoice evermore; as the sufferings of Christ abound in them, so their consolations abound by Christ. The faithful have oft drawn matter of joy from their sufferings, they yield the peaceable fruit of righteousness. A sick man may rejoice at the coming of the Chirurgeon, though he knows he will put him to pain; Phil. 1.19 2 Cor. 4.17 I know (saith the Apostle) that this shall turn to my salvation: The light affliction that lasteth but for a moment, procureth an exceeding, excessive, eternal weight of glory: If we suffer for Christ, 2 Thess. 2.12 Rom. 8. we shall also reign with him: None can separate us from Christ, and therefore not from peace: the Spirit of peace by us may for a time be sinned away, but he cannot by enemies be persecuted away: The Sun may as easily be blown out with bellows, as true peace be driven away by sufferings. 5. The seat of this peace, the heart imports, the spiritualness and sublimity of it; it is not, sensual, earthly and drossy; the heart is no more relieved with worldly comforts, then are the belly, bags and barns, filled with grace and holiness. What is it to the soul that, thou hast goods laid up for many years? The rarest delicacies of the earth, are not such food as the soul loves, spiritual blessings of Communion with God, Illud verum & solum est gaudium, quod non de terrâ, sed de Caelo est; quod non de creatura, sed de Creatore accipitur, Bern. Ep. 114. enjoying of Christ, a view of our names as written in heaven, alone pacify the heart; This peace is upheld by the promises of God, not of men; by Scripture, not Politic props; The Father of Spirits is only the Physician of Spirits: Thus the Jewel of Peace is rare, obtained but by a few, the faithful; and regarded, laid up in the Casket of the heart; There's the subject of it. 3. The excellency of this peace appears in it's effects, 1 It most disturbs sin, when it quiets the soul most. A pacified conscience is pure: The soul at the same time time tasteth and feareth the goodness of God: the Sun of mercy thaws the heart into tears for sin; Hos. 3.5 Peace with God increaseth fear of transgression, as it diminisheth fear of damnation, making us who formerly feared because we sinned, now to fear lest we should sin. If mercy be apprehended, sin will be hated: spiritual joy causeth godly grief. As God is wont to speak peace to the soul that truly mourns for sin; so the soul desires most to mourn for sin, when God speaks peace unto it. The pardoned traitor (if he have any ingenuity) most grieves for offending a gracious Prince. Godly peace doth at the same time banish slavish horror, and cause filial fear. Besides, the more quietness we apprehend in enjoying God, the more are we displeased with that trouble-heart sin. 2. Another effect of this peace is activeness and stirring in holy performances: When the faithful are most quiet, they should be least idle; When David had rest from his enemies, he then was careful how to build God an house: when the soul seethe it is redeemed from the hands of his enemies, Luke 1.74, 75 its most engaged to serve the Redeemer in holiness and righteousness. This peace is as oil to the wheels, to make a Christian run the ways of God's commandments. The warmth of the Spring draws out the sap of trees into a sprouting greenness; and the peace of God refresheth the soul into a flourishing obedience. Jonathan having tasted honey, his eyes were enlightened; and the soul which hath tasted the sweetness of inward peace, is holily enlarged. Some who profess they enjoy an ocean of peace, express not a drop of obedience: Suppose their profession true, they defraud God; but it being false, they delude themselves. The joy of God's people is a joy in harvest; as it is large, so it is laborious: they are joyful in the house of prayer. Isa. 56.7 3. This inward peace from God, inclines the heart to peaceableness toward man: A quiet conscience never produced an unquiet conversation; 1 Pet. 3.8, 9 the nearer lines come to the centre, the nearer they are one to another; the peaceable approaches of God to us, will not consist with a proud distance between us and others. Pax ista reddit offendentes ad sat is faciendum humiles, & offensos ad remittendum faciles: Dau. in Col. 3.15. This peace of God maketh those who have offered wrong to others, willing to make satisfaction, and those who have suffered wrong from others ready to afford remission: The equity of the former stands thus; If the great God speaks peace to man when offended by him; should not poor man speak peace to man when offending of him? The equity of the later thus; If God be pacified toward man upon his freegrace, should not man be pacified toward man, Mat. 18.24 it being a commanded duty? and, if God by his peace have sealed to man an acquittance from a debt of ten thousand talents; should not man by his peace acquit man from the debt of an hundred pence? In a word, this peace from God makes us peaceable toward all: it keeps us from envying the rich, from oppressing the poor; it renders us obedient to superiors, gentle to equals, humble to inferiors; it preserves from Sedition in the Commonwealth, from Schism in the Church; it cools, it calms, it rules, in heart and life. 4. Peace from God makes us commiserate those who are under his wrath: a pacified soul loves to impart its comforts, and is most ready to give a Receipt of what eased it; it labours to comfort those that are in trouble, by the comfort wherewith it is comforted. 2 Cor. 1.4 The favourites of the King of heaven envy not his bestowing favour also upon others: They pity both those who please themselves with an unsound peace; and also those who are pained with the true wounds of conscience. 5. This peace from God makes us contented and quiet in every affliction: since the Lord hath spoken peace in the first, we shall take it well, whatsoever he speaketh in the next place: God doth peaceably, the soul beareth it patiently. The great question of a godly heart, when any trouble cometh, is that of the Elders of Bethlehem to Samuel, Comest thou peaceably? and it answering peaceably, is entertained with welcome. Lord, thou hast pardoned my sin, (saith a pacified soul) and now do what thou pleasest with me. Men destitute of this peace, are like the leaves of a tree, or a sea (calm for the present) moved and tossed with every wind of trouble: their peace is nothing else but unpunished wickedness. And this for the Explication of the second blessing which the Apostle requesteth for these Christians, viz. Peace. The Observations to be drawn from it, follow. 1. Obs. 1. They who are strangers to God in Christ, are strangers to true peace: True peace comes from enjoying the true God. A quiet conscience, and an angry God are inconsistent; A truth deducible as from the preceding exposition of Peace, so even from the Apostles very order in requesting peace: First he prayeth for Mercy, then for Peace. 2 King. 6.27 If the Lord do not help us, how shall we be helped to this blessing, out of the barn-floor, or the winepress? The garments that we wear must receive heat from the body, before they can return any warmth again unto it; and there must be matter of peace within, ere any peace can accrue from any thing without; If God be against us, who can be for us? if he disquiets us, what can quiet us? if He remain unpacified, the conscience will do so, notwithstanding all other by-endeavours. A wicked man's peace is not peace, but at the best only a truce with God: The forbearance of God to strike is like a man's, who thereby fetcheth his blow with the greater force and advantage; or like the intervals of a quartane, the distemper whereof remaining, the fits are indeed for two days intermitted, but return with the greater violence. A wicked man's conscience is not pacified, but benumbed; and the wrath of God not a dead, but a sleeping Lion: Pro. 14.13 A sinner's peace is unsound and seeming, in the face, not in the heart; a superficial sprinkling, not a ground-showr; he having in laughter his heart sad, may truly in it say with Sarah, I laughed not; he being in his rejoicing, Vides convivium, laetitiam: Interroga conscientiam. Amb. Off. l. 1. cap. 12. Evasisse putas quos diri conscia facti, Mens habet attonitos et surdo verbere coedit, Occultum quatiente intus tortore f●agellum. Job 20.5, 7. Eccl. 7.6 as well as in his mourning, an hypocrite. Ask not the countenance, but the conscience of a sinner, whether he rejoiceth? The guilt of his sin is an unseen sore, an hidden scourge: His peace relieves him not, it's no preservative to his heart in persecution or distress; it leaves him (like Absoloms' mule) when he hangs in any woe, and stands most in need thereof: His peace stands only in the avoiding of troubles, not in the sweet enjoying of God in his troubles; it's as uncertain as a dream, or as the crackling of thorns under a pot: his days of mourning will shortly come: Deluded he is with a groundless conceit of vain hopes; he is like a child in a Siege, not appehensive of his danger, but busy at sport, while the parents are at the breach, and the City ready to be sacked: He is secure, but not safe. 2. It's a mistake, Obs. 2. Gal. 5.22 Rom. 14.17 Isaacum, i. e. gaudium jugulandum tibi formidas? securus esto; non Isaac, sed Aries mactabitur; non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sine punctionibus anxietatis esse non potest. Bern. to think there is no peace to be found in the good ways of God. True peace is a fruit of God's Spirit, and a branch of Christ's Kingdom: Godliness doth not quell, but qualify mirth, not consume, but correct it; it deprives neither of the use of, nor comfort in any lawful delights, being procured by Christ, and bestowed by God as fruits of love. As for sinful and inordinate delights, which have no more pleasure in them, than is found in the scratching of some unsound part when it itcheth; a Saint being now healed of his disease, it is no pain for him to part with them: If holy men want peace, 'tis because they, or others, or both are not more holy; nor are they sad because they are now holy, but because they were no sooner so: Their greedy desire of more holiness, often hinders them from taking notice of what already they have: they judge not aright of their present state; they have a pardon signed and sealed, but haply they cannot read it, in regard some sin hath blurred it, Vid. Mr. Gatakers Just man's joy. or Satan casteth some mist before their eyes. If the holiest will sport with, they must expect to smart for sin; Satan who was their tempter, will soon prove their torturer: And, in mercy doth God correct a wand'ring child home, when in wrath he suffereth a vagabond to take his course; and, The tears of the godly for sinning, are full of peace, they are a shower mixed with a sunshine; and more delight is there in godly grief, than in sinful pleasures, in mourning with Christ, than in sporting with Satan. Or it may be, sorrowing Saints are but newly entered into the ways of God: Millstones, though they be hewed fit either to other, yet they grind not well, till they have wrought some time together: Apparel, though made fit, is not so easy at the first putting on, as when it hath been worn a while. Matt. 11.29 Grave dum tollis, suave dum tuleris. Greg. in Ezek. l. 2. c. 7. Quam malè inassueti veniunt ad aratra juvenci! Christ's yoke seemeth heavy at the first putting it upon us, but it becometh easy and delightful when we have born it a while. Nor is the peace of a Saint to be estimated by its not appearing; his peace is inward, and often maketh but little show in the face: The wealthy Merchant cries not his rich wares (worth many thousands) about the street, when the poorer sort, who carry toys, proclaim them in every corner of the City: The godly have their souls fraught with inward joys, though their looks outwardly show them not, while the hypocrite boldly voyceth up his supposed happiness; As the glory, so the joy of a Saint is most within. In a word, This life is the time of obscurity to a Saints happiness; it's in some sort a winter with him, while it is a summer with the wicked; now the lofty oak in winter seemeth dead, while the dunghill grass is fresh and green; Job 16. ult. but when summer cometh, the oak is flourishing, and the grass is withered, or made hay of. The happiness of the people of God is hidden in their root, in this winter of affliction and desertion: They are now the sons of God, 1 John 3.2 Col. 3.3, 4 Gramen hieme virescit, astate ares●it: Arbour (arescente gramine) virescit. Aug. in Psal. 36. but it doth not yet appear what they shall be: Their life is hid with Christ; but when Christ who is their life shall appear, then shall they appear also with him in glory. But then at the approach of this Sun shall that foenea faelicitas (as Augustine calls it) that grasse-like happiness of wicked men consume and whither. 3. How careful should the people of God be to preserve their peace! Shall a blessing so excellent in its original, Obs. 3. nature, use, and so earnestly desired by this, and all the other Apostles for the faithful, be by them neglected? Oh forfeit not, disturb not this happy peace. 1. Preserve in thee a fear of God; As sin gets in, peace goeth out: Nor is it the being, but the allowing of it in us that makes the soul unquiet: No sin shall destroy peace in us, but that which finds peace from us. The tares of descension between God and us are only sown by the enemy sin: This was the instrument which broke the bones, and wounded the conscience of David and Peter; This is the mint of a Saints misery, the source of his sorrows: every sin hath a bitter farewell; sin is nothing else but sorrow in the seed: when ever thou art tempted, before thou consentest, take up and weigh thy sin in thy meditations, as a Porter doth his burden before he agrees to carry it, and ask thy soul whether thou art able to go through with thy burden. 2. Delight in the Ordinances: These are the feast of peace: They shall be joyful in my house of prayer: Isa. 56.7 Prayer is fitly called the leech of cares: It's a breathing out the heats of inward grief, and a breathing in the cooling delights of God's spirit. The Gospel hath glad tidings in the very name of it. A promise spread with the blood of Christ is the only plaster for a wounded conscience. The directions of the word are the ways of peace: Great peace have they that love the Law, Gal. 6.16 and walk according to that rule. 3. Be sincere and upright in thy services; the end of the upright man is peace; Psal. 37.37. sincerity and walking before God with an upright heart, darted a beam of peace into Hezekiahs' shower of tears: Isa. 38.3 God puts not the oil of peace into a cracked Vial: Heart-peace is a Companion only of Heart-purity. 4. Love not the world; for 'tis enmity with God: The Sunshine of earthly enjoyments, puts out the fire of spiritual peace: the thorns of worldly cares make the peace of many a Saint to go but with a scratched face. They who have suffered with joy the spoiling, have suffered sorrow for the loving of their goods; when men sweat in outward employments, their peace is coldest inwardly. 4. Holiness makes no man unpeaceable and turbulent. The more God quiets us, the less shall we sinfully discontent men: The world condemns the Godly as authors of dissension; but the true reason why they are accounted unpeaceable by the world is, because they will not lose their Peace with God: to find trouble in the world is their portion, but to cause trouble in the world is not their property: They are wont indeed to disquiet men's lusts; but are wicked men and sin so near, that the one cannot be distinguished from the other? The will of a Saint is for peace, but 'tis necessity that makes him contend. Peace rules in his heart, Col. 3.15. it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it sits as the Judge or Umpire was wont to do in the public games of wrestling or running, Apostolus innuit hoc esse hujus virtutis officium, ut agate brabeutem sive agonothetam inter caeteros affectus; nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id significat. Cum igitur insurgunt in cordibus nostris turbidi affectus irae, odii, vindictae, haec pax Dei debet suum officium facere; id est, instar agonothetae, lights dirimere, tumultuantes affectus compescere, & omnia ad pacem deducere. Davenant in Col. who did rule and order the runners or wrestlers, deciding their controversies, and giving rewards to the best-deserving: so this peace of God, when the troublesome affections of anger, hatred, and revenge arise in our hearts, appeaseth strifes, ends controversies, and renders us peaceable. As for wicked men, who seem sometimes to be very peaceable among themselves in sin, they must know, that agreement against God is not Peace but Conspiracy, and such a rotten peace makes way for a real war, both with others and within themselves. 5. It's most suitable to a Ministers Function to further and pray for the peace of others. As they are Christians, Obs. 5. they are called to peace, Col. 3.15. and as Ministers, they are called to be Ambassadors of peace. The bodily peace of others, should be prayed for by them, Jam. 5.14. Brotherly peace should they promote among their people: An unpeaceable people among themselves, will be an unprofitable people under him, Jam. 3.16. Ministers should endeavour the civil peace, put people in mind to be subject to Principalities and Powers, Tit. 3.1 and to take heed of Treason and Rebellion: To revile them for this, is to be angry with the fift Commandment. But especially should Ministers labour to bring people into peace with God, and to pray them to be reconciled to God; 2 Cor. 5.27 and by Ministerial directions to help them to attain peace of Conscience within themselves. Confident I am, That while men's lusts speak Ministers contentious, their Consciences speak them peaceable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. seipsum toto animo in rem dilectan; vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est, valdè in re amata acquiescere. Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vehementem affectum, ardentemque amorem, quo quis alicui sese intimè adjungit et in eo totus quiescit; unde et pater Caelestis de filio suo, hic est (inquit) filius meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. et mox, quasi etymologiam subdens, in quo mihi complaceo: Zanc. de na. dei. l. 4. c. 3. Amicitia est quasi habitus. Amor autem et dilectio significant actum vel passionem: Charitas autem utroque modo accipi potest, defferenter tamen significatur actus per ista tria: nam amor est aliquid communius inter ea; omnis enim amor dilectio est vel charitas, sed non è converso. Addit dilectio super amorem, electionem praecedentem; unde dilectio est in sola voluntate rationalis creaturae, charitas autem ultra amorem addit perfecttionem amoris in quantum illud quod amatur, carum, i. e. magni pretii aestimatur: Tho. 1.2. qu. 16. Art. 3. The third and last Blessing desired by this Apostle for these Christians is Love: Of which likewise By way of 1 Exposition. 2 Observation. For the Expository part, I shall 1. Specify the several kinds of Love, principally that at which the Apostle seems most to aim. 2. Set down the excellent Properties of this kind of Love which make it so desirable. Not to stay upon the consideration of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love, Amor aliarum rerum est, charitas inter solos homines, dilectio ad Deum spectat: diligimus Deum; charos habemus parents, liberos, etc. amamus omnes. Aret. in Probl. or of its agreement with those other Expressions ordinarily used to set forth (after a sort) the same thing; as charity, friendship, etc. This Love in the general, being that inclination or tendency of any thing to the good beloved; or, that principle whereby one joins himself to, and resteth in an object, is of sundry sorts. Not to speak of those which are either far from, or contrary to the Scope of the Apostle; as of natural love, which is that quality in any thing following its form, by which it tends to, and resteth in what is agreeable to it; Nor of animal love, whereby the sensitive appetite in men or beasts tends to its good, and resteth in it: Nor of love merely rational, or intelective, whereby the will freely embraceth any object presented to it by the understanding: Nor of Angelical love; Nor of that love which God hath towards himself, as the chief good. There are Three sorts of Love, any of which may be desired from God as a blessing: Namely, a love of 1 God to man. 2 Man to God. 3 Man to man, himself, or others. I yet conceiving, (since the Apostle had desired that these Christians might receive mercy from God, and that every particular Believer might have peace in himself) that he seemeth now in the last place to pray, That they might again both return love to God, and render it also to one another. 1 There is a love of God to man, (though without passion, sympathy, or any imperfection or weakness; these being attributed to him only to relieve the weakness either of our Faith or apprehensions.) And this love is 1 Considered as a love of desire; as love desireth to be carried to the union of the thing beloved. This desire of union with man, God showeth many ways; as, 1 By being near unto, nay present with him, by his universal care and providence; he being not far from every one of us; for in him we live, etc. Act. 17.27, 28. 2 By assuming the nature of man into a personal conjunction with himself in the Mediator, Christ. 3 By conversing with man by signs of his presence, extraordinary visions, dreams, oracles, inspiration; and ordinarily by his holy Ordinances, wherewith his people (as it were) abide with him in his house. 4 By sending his holy Spirit to dwell in man, and bestowing upon man the divine nature. 5 By taking man into an eternal habitation in heaven, Psal. 16. ult. where he shall be ever in his glorious presence. 2 There is a love of God to man, considered as a love of benevolence, or of good will, or of willingness to do good to the thing beloved; what else was his eternal purpose to have mercy upon his people, and of saving them, Rom. 9.13 but (as it's expressed concerning Jacob) this loving them? And to whom can a will of doing good so properly agree, as to him whose will is goodness itself? 3 There is a lover of God to man, considered as a love of beneficence, bounty, or actual doing good to the thing beloved. Thus he bestoweth the effects of his love, both for this life, and that which is to come. And the beneficence of God, is called Love, 1 Joh. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. And Joh. 3.16. So God loved the world that he sent, etc. By this love of beneficence bestows he the good things of nature, grace, glory: God doth good to every creature, hating though the iniquity of any one, yet the nature of none; Gen. 1.31. for the being of every creature is good, and God hath adorned it with many excellent qualities. According to these loves of benevolence, and beneficence, God loveth not his creatures equally, but some more than others; in as much as he willeth to bestow, and also actually bestoweth greater blessings upon some than upon others: he makes and preserves all creatures, but his love is more especially afforded to mankind; he styleth himself from his love to man, Tit. 3.4. and not from his love to Angels, or any other creature. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of man, but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a friend of Angels or creatures without man. His love is yet more peculiarly extended to man in creating him after his own image, Psal. 8.5 Heb. 2.16 Rom. 5.8 and in giving him lordship over the creatures, in giving his Son to take upon him man's nature, and exalt it above heavens and Angels, to die for sinning, dying man; offering him to man in the dispensation of the Gospel with wooing and beseechings; Mat. 28.18 and yet of men he loveth some more especially and peculiarly than others; Omnia diligit Deus quae fecit, etinter ea, magis creaturas rationales; et de illis, eas amplius quae sunt membra Unigeniti, et multo magis ipsum Unigenitum. Aug. T. 9 in Joh. namely those whom he loveth with an electing, calling, redeeming, justifying, glorifying love. God loves all creatures, and among them the rational, and among them the members of his Son, and much more the Son himself. 4. There is a love of God to man, considered as a love of complacency, and delight in the thing beloved; he is pleased through his Son with his Servants; and he is much delighted with his own image wheresoever he finds it. He is pleased with the persons and performances of his people, He hath made us accepted in the Son of his loves; the Lord taketh pleasure in them that fear him. Psal. 147.11 Zeph. 3.17 They reflecting his excellencies, and showing forth his virtues, he rejoying over them with joy: he resting in his love, accounting a Believer amiable: his soul, a lesser heaven; his prayers, melody; his sighs, incense; his stammerings, eloquence; his desires, performances. 2 There is a love of Man to God: which is, when the Soul is moved, Amor concupiscentiae non requiescit in quacunque extrinseca aut superficiali adeptione amati, sed quaerit amatum perfectè habere quasi ad intima illius perveniens. Aq. 1.2ae. q. 28. ar. 2. drawn, and called out to desire the participation of his presence; yielding up, and conforming itself to his will; as also quietly resting in the enjoying of him. This love is considerable in its several kinds. 1 It's a love of desire to enjoy him for ours as the source of all our happiness: The Soul loves God, under the apprehension of the greatest good, and therefore puts forth itself in strongest desires toward him. This love is as strong as death, and can take no denial. It is the wing and weight of the Soul, that carries all the desires into an intimate unity with the thing beloved, stirreth up a zeal to remove all obstacles, worketh an egress of the Spirits, and as it were an haste of the Soul to entertain and meet it: According to those expressions of the Saints in Scripture, The desire of our soul is to thy name: Es. 26.8 Ps. 119.10.81 119.20 Psal. 42.2 Psal. 84.2 With my whole heart have I sought thee: My soul fainteth for thy salvation. My soul breaketh for the longing it hath to thy judgements at all times. My soul thirsteth for God, I am sick of love, etc. Oh the vehement panting, breathing, and going forth of the soul of one toward God who is in love with him; he contemns the most serious worldly employments when he is taken up with this, and who so discourseth with him of earthly concernments, speaks as with one not at home; all the world not satisfying without the kisses of the lips of our beloved, our desires being a thousand times more for one smile of his face than for all the wealth under the Sun. No difficulty so great, no danger so imminent, nay no death so certain, which this love carries not through for the obtaining of the thing beloved; this love being a falling mountain that breaks down all that stands betwixt it and the place of its rest. In a word, no means shall be left unused that by God are appointed for the obtaining of our beloved; inquiries of, or from others, how to find him; letters of love, sighs, tears, sobs, groans unutterable, are sent to win him; desires to hear again from him in his promise of grace are expressed. The soul is never gotten near enough till it be in the arms, the bosom of God in heaven. It saith not (as Peter of his Tabernacles) Lord, Let there be one for me, and another for thee; but let us both be together in one. It's ever night with one who loves Christ till the Sun of his presence be arising. He is like a certain kind of Stone, of which some report, That if it be thrown into the water whole, it swims; if broken, it sinks: he never droops in any trouble, unless he apprehends a breaking between him and Christ. He is like the marigold that opens with the shining, and shuts with the setting of the Sun. His heart is locked up in sorrow when God hides his face, and he cannot find another key fit to open it again among all the keys in the house. What's all the world to him without the presence of God but as a sieve plucked out of the water? His comforts are only full, when God is in them. What are companions to him in whom he sees nothing of God, but objects either irksome, or pitied? What are Ordinances unless with Christ, but as candles that have no light put to them? Nay, what would the joys of heaven itself be, if it were not for the presence of God, but as a funeral feast or banquet where is much provision, but no cheer. 2 There's a love of Complacency and delight, Amor Complacentiae. when the soul having arked itself in God's embracements; now with infinite sweetness and security reposeth itself in them, saying then as David, Psal. 4.7, 8. Thou hast put gladness into my heart more than when their Corn and Wine increased. I will lay me down in peace and sleep: and with Peter, Lord, its good being here: and with the Spouse, I charge you stir not up, nor awake my beloved. And when Christ meets it sweetly in Prayer, Sacraments, or a Sermon, breathing thus, Oh that (Lord) this meeting might never end; dear Jesus, why comest thou so seldom, and stayest no longer! All the night long do thou lodge between my breasts. Psal. 84.10 A day in thy house, is better than a thousand elsewhere. Cant. 2.4 My soul is filled as with marrow: Thou hast brought me into a banqueting-house; thou hast made me drink abundantly: Thy left hand is under me, thy right hand embraceth me. How contented could the soul be in such an income of Christ, were not his pleasure otherwise, that it had no avocation to take it off; no earthly employment; no family, feeding of body or relations to call it away from those secret enjoyments of such a beloved? Oh thinks the soul, what a blessed place will heaven be, where I shall never be severed one moment from the embracements of Christ to eternity! 3 There's Amor amicitiae: A love to be set upon God, for the goodness and excellency which is in himself. To love God for the creatures is not to enjoy, but to use God. To love him for another end than himself, Medium, quà tale, et per se, nullam boni appetibilis rationem possidet, tota quippe ratio amandi medium, est convenientia cum fine. Aquin. Mat. 13.21 is to turn the ultimate end into a mean. Love to God, grounded upon humane inducements, is but spurious. When the inducement (suppose profit, preferment) is removed, that love will discover its falseness. And by that very reason for which men contend for the outward appearance and profession of love to God, viz. because they love their pleasures and profits, which without such a profession they cannot peaceably enjoy: By that very reason (I say) they will be beaten off even from that their outside appearing profession, when thereby those profits and pleasures which they love so much shall come to be hazarded. It's a dead love to God that cannot stand unless it be shored up. True love will stand alone without politic props. To shroud our own private ends under the name of love to God, is not amicitia, but mercatura; not to love, but to make merchandise of him. The love that cannot be warm any longer than 'tis rubbed with the warm clothes of preferment is but the carcase of love. Then hath this love a soul, when God himself is the object of it, when 'tis not of what he hath, but of what he is; when he is beloved though we beg with him, or though all his Rings and Ornaments are plucked off; nay, when he plucks off ours: In a word, all his ways, ordinances, people, will have our love drawn out to them, for that of God which is imparted to them. The word will be received in its purity and power, most loved, when least adulterated: when it discovers most of God to us, and most of sin in us; when the dearest corruption is struck at, the closest duty urged, the secret corners of the soul searched, when the spiritual sword is laid on with severest blows: The persons also in whom most shines the beauty of God's likeness, we shall most be taken with; and those shall have our love shine upon them, who can reflect nothing back again but holiness. 4. There's Amor benevolentiae; A love set upon God, endeavouring to bring to him (so far as creatures can to an infinite Creator, Psal. 16 (to whom their good extendeth not) all service and honour: This love returns to God not only a heart, but a tongue, a hand of praises and obedience. All its pleasant fruits are laid up for its beloved; all it is and hath is accounted too little. (Lord, saith the soul) that I could love thee more, and serve thee better! how impure is my heart! how poor and imperfect are my performances! what I have is neither enough, nor good enough for thee: but had I something better than my self, (and Oh that I myself were a thousand times better for thy sake!) it should be bestowed upon thee. A soul in love with God is boundless in duty: The smallness of his obedience, is the greatness of his trouble, when another man observes his zeal and vehemency, his tears, and sobs, and wrestling in prayer, and sees him so strict and exact in living, he thinks it a great matter, and is ready (as the Disciples, who looked upon the beautiful buildings of the Temple) to admire him; but then the party himself that loves Christ thinks all this as nothing, in comparison of what Christ deserves: he looks upon his services as Christ foretell of the Temple, as if there were not one stone left upon another. This love causeth an universal, Joh. 14.24 cheerful, constant obedience to the Commandments of Christ: In it all our services are steeped, and with it, made easy to us; and coming from Faith, acceptable to God. Nor will love think it much to suffer much for Christ; 1 Cor. 13.7 nay, it accounts it little to endure all things for him who hath born our burdees, and shed better blood for us than any we have to shed for him: Faith worketh by love. Love is the instrument in the hand of Faith. A hand alone can lay hold and receive; and so the proper work of faith is to lay hold upon Christ: but a hand without an instrument cannot cut any thing, no more can faith practise any moral duties without love. Faith in justification is alone, but in the life of man it worketh by love. 3 From this love to God floweth another sort (in respect of the object) of love, and a third to be considered, viz. Love to man; whereby our neighbour is loved as our selves. This comprehends a love 1 Of ourselves. 2 Of others. 1 Of ourselves; Levit. 19.18. Mat. 22.39. Quid anima invides carni? Nemo tam proximus tibi, quem post Dominum diligas. Princeps amor humanus est sui ipsius. Qui sibi malignus, cui bonus? It's made the rule of loving others: None is so near us, after God, as ourselves. Frequent are the commands of Scripture for the regarding of ourselves. Act. 20.28. Take heed to yourselves. 1 Tim. 4.16. Take heed to thyself. Phil. 2.12. Work out your own salvation. 1 Cor. 11.28. Let every one examine himself. And vers. 31. If we would judge ourselves, etc. Examine yourselves whether you be in the faith: Prove yourselves. Every one is bound to wish to himself that good, which to wish is truest love; namely, The everlasting enjoyment of God. None can love God, but at the same time he loves himself; for he that loves God, desires to enjoy him; but whosoever desireth to enjoy such a good, must needs love himself: and this enjoyment of God a man more desires for himself, than for another: and if it could be communicated to no more than one, a man should desire it rather for himself, than any one: for there are more causes concur why a man should thus love himself than any other; Precepto non est opus ut se quisque et corpus suum diligat; quoni am id quod sumus et id quod infra nos est, in concussâ naturae lege diligimus, quae in bestias etiam promulgata est, restabat ut et de illo quod supra nos est, et de illo quod juxta nos est, praecepta sumeremus. Aug. de Doct. Chr. l. 1. c. 25, 26. for another man may miss of true blessedness without either my fault or misery, but I myself cannot: And though there be not this express and direct precept in terms, Thou shalt love thyself; yet where we are commanded to love God, we are at the same time enjoined to love ourselves; for to love God is to desire to enjoy him for ours, who is the chief good; and this is the chiefest love. And some note that the written Law of God was given for help and relief of the Law of Nature, which was much defaced and darkened in every one by sin; but the Law of Nature was not impaired, as it moved and put men upon the loving and caring for themselves; and therefore an express command of loving ourselves was not needful. And whereas the love of ourselves is noted in the Scripture as a great sin, 2 Tim. 3.2. There's a Threefold love of ourselves; 1 Naturalis, whereby every Creature by nature's instinct desires its own preservation, and this is not discommended. 2 Spiritualis; or Amor Charitatis: A true Charitative love, whereby a man desireth to obtain divine and spiritual good; and this damps not, but inflames the love of God: None can desire a divine good too much. This is commended, and commanded. 3 Inordinatus: Love which only respecteth good things that please the sense: Such a love which so makes us love ourselves, as to contemn God, and to neglect spiritual good things: this inordinate love of ourselves is taxed by the Apostle: We should not so love our bodies as to neglect God; but we must so love God as to neglect, nay, to hate our bodies: and this hatred of our bodies, is true love to our selves, because it's most profitable for us. A man may be willing to have a limb cut, nay cut off, and yet this man may love himself: nay because he loves himself, and desires the preservation of the rest, he therefore yields to lose one limb. To love ourselves, is, not Curare cutem, but Animam, to regard our souls, not our skins; and to regard the soul, is to love God, and loath sin. Prov. 8.36. He that sinneth, hateth his own soul. He that loves a garment, hates the Moth that eats it. Neither can he love his neighbour well, who doth not so love himself; as he cannot write a right line, who writeth by a wrong rule. It were better that some man should say to one, Proximus est, vel cui à nobis praebendum est, vel à quo nobis praebendum est officium misericordiae. Aug. l. 11. c. 30. de Doct. Chr. Proximus non sanguinis propinquitate, sed rationis socictate pensitandus est. Aug. E. 52 Rom. 15.16 I love you as well as my swine, than as well as my soul. 2 Love to man comprehends a love to all others, who are meant by the word neighbour; Thou shalt love thy neighbour. Now he is our neighbour, and to be beloved with a love both of benevolence and beneficence; not only who is our friend, as the Pharisees thought, Mat. 5.43. but every one who standeth in need of our help, Luk. 10.37. He is a neighbour who may want our relief, and whose relief we may want. A neighbour is to be esteemed not by the nearness of blood, but by the society of reason. 1 Even those who are most remote in respect of place, are to be beloved, and are comprehended within this neighbourhood. They of Macedonia and Achaia made a Contribution for the poor Saints at Jerusalem. 3 Joh. 5 Quod praestamus nostris per affectum, praestamus aliis per humanitatem. Lactant. Mat. 5.44 1 Pet. 2.23 Luk. 6.27 Ps. 35.13, 14 Rom. 12.14 Amicos diiige re omnium est, inimicos solorum Christianorum. Tert. ad Scap. Gaius is commended for his love to strangers. A good man, having ability, is as diffusive as a common treasury, or a fountain. A great fire will warm those that sit far from it, and love that is fervent, will extend to them that are most remote. 2 Our Enemies. It's the command and example of Christ to love our enemies: Bless them that curse you: Do good to them that hate you. Every one can love his friend, but 'tis only a Christian that can love his enemy. Love, like fire in cold weather, must be made the hotter by the sharpness of cold unkindness. Our Saviour and Stephen prayed for their enemies. David's imprecations are rather Prophecies, than Curses. His and Paul's were both against men as they were known to be enemies to God, and incurable sinners. In our enemy we may find something to be beloved; a participation of that nature which may possibly partake of holiness and eternal blessedness. Theodosius being moved to execute one that had reviled him; Answered, That if his enemy were dead, he had rather restore him to life, if it were in his power, than being alive, to put him to death". It's not manhood, but childishness, to be quieted with striking the thing that hurt us. Though enemies be not worthy to be loved by us, yet malice is unworthy to be lodged in us. 'Tis true, the precept of loving enemies is contrary to unsanctified nature. It was once said by a good man, Either this Precept is a fable, or we are no Christians: Fatigatur improbitas patientiâ. But God alone knows how to punish our enemies without passion and inequality: It's our duty to weary Persecutors with patience: A Christian must not, like the flint, seem to be cool, but be fiery when struck. He that takes up fire to throw (though against his enemy) hurts himself most. To be kind to the kind, argues civility: To be unkind to the unkind, argues corruption: To be unkind to the kind, argueth divelishnesse: To be kind to the unkind, argueth Christianity. He hath nothing supernatural in charity, that comes not to this, To be ready to requite evil with good: Publicans doing good for good; and Heathens abstaining from returning evil for evil. When the godly in Scripture have rejoiced in the destruction of their enemies, it was not out of delight in the punishment of their enemies, whom they loved not; but in the Justice of God, whom they loved: Non de malo inimici, fed de bono Judice: not that their enemies suffered such evil, but that they had so good and upright a Judge. We must not so much as use the Magistrate to revenge us on our adversary; for this were to make God's ordinances an instrument of our malice. Violent things have the more force upon those that resist them: A sword may be spoilt with the force of lightning, Rom. 12.19 Eccles. 7.9 the scabbard not being hurt at all. To give place to wrath, is council both wise and holy. Anger resteth in the bosom of fools. Love to an enemy is a token of a truly noble mind: 1 Sam. 24.20 Prov. 16.32 Rom. 12.21 When David spared Saul, having power to kill him; Saul told him, He knew that he should be King. It's a sign of a weak stomach not to be able to concoct light meats, and of a weak mind not to digest injuries. Wicked men account revenge to be valour. These are not like Adam in his innocency that gave Names to things according to their natures. It's an unhappy victory to overcome a man, 〈◊〉 ●●oelix victoria, ubi superans virum, succumbis vitio. Bern. and to be overcome by a lust. The wisdom of the World and the Word are contrary. Is it not a thrice noble conquest to overcome our own and our enemy's passions, and Satan's tentations; three enemies at one blow, and all this without shedding blood? Nay, not only not to hurt an enemy, but to help him, to feed him, give him drink in his hunger and thirst; nay, to feed him cheerfully, tenderly; such being the feeding commanded by Paul, who bids us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat cibum concisum et intinctum frustulatim veluti in os inderc, ut puerulis et aegrotis solemus. Non significat simpliciter pascere, sed indulgenter pascere, ut in conviviis fieri solet, quum quis alteri ministrat de iis quae ipsi apponuntur. Significat et abundanter pascere; frustulatim distribuere. Pisc. Tollet. Eras. Bez. Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propina illi: Quod verbum in conviviis locum habet. Salaz. in Prov. 25.1. feed our enemies, as birds feed their young, or as sick folks and young children are fed, with much tending and tenderness; their meat being minced and cut; or as a man feeds his friend, carving him the best. And the Hebrew word, rendered, Give him drink, signifieth most properly, propina, Drink to him as a token of true love. 3 The wicked are not excluded the line of love and neighbourhood. 'tis true, In societate fruitionis divinae fundatur charitas. Sanctior est copula cordium quam corporum. holy men are chief the objects of our love. With these we have communion both of nature and grace also. Gal. 6.10. Let us do good unto all, especially to the household of Faith. The love of Complacency must be set upon the good: The love of Benevolence must not be denied to the bad: As those objects are best seen which are most in the light, because light is that by which every object is seen; so those men are most to be beloved which are nearest to God, because he makes every object to be beloved. Yet wicked men also are to be beloved, because being men they may be good; as are good men, because being Saints, Non hoc ago ut sim homine convitiando superior, sed errorum convincendo salubrior. Aug. con. lit. Pet. l. 3 c. 1 Apud summum patrem, qui non fuerit in charitate fratrum, non hab●bitur in numero filiorum. Leo. Ser. 11. de quadr. 1 Pet. 1.22 2.17 3.8 Joh. 13.34 2 Pet. 1.7 Col. 3.14 Rom. 12.10 1 Thess. 4.9 Heb. 13.1 Non erit tibi concordia cum Christo, si sit discordia cum Christiano. they are good. If a man be degenerate into a beast and wand'ring from God, bring him to his Master again. As the nature of man must not make his vices loved, so neither must the vices of man make his nature hated. St Augustine thinks that Stephen's prayer was a great means of Paul's conversion. The denouncing of curses against wicked men by Ministers must not be poysonful but medicinal. 4. The faithful call for the chiefest room in our love, and are eminently to be looked upon as neighbours. With our heavenly father he is not in the Communion of Sons, who is not in the charity of Brethren. The bond of grace is the strongest; Creation hath made us friends; but Redemption hath made us brethren. The frequent inculcating of the command of love of the brethren, the brotherhood, the household of Faith, of brotherly love, and of being kindly affectionated with brotherly love, etc. insinuates the necessity, and common disestimation of this duty. In pursuance of this duty, contentions, strifes, and controversies among brethren are forbidden. 1 Cor. 6.6. It's a fault for brother to go to Law with brother. Let there be no strife between us (said Abraham to Lot) for we are Brethren. Gen. 13.8. Why do ye wrong one another (said Moses) since ye are brethren? Act. 7.26. The sowing of discord among brethren, is one of the abominations which Gods soul hateth. Prov. 6.19. In this respect likewise the Scripture opposeth inward hatred and rancour among brethren. Gen. 37.4. How dear did this sin cost joseph's brethren? He that hateth his brother is in darkness: 1 Joh. 2.11. He is a murderer: 1 Joh. 3.15. As also anger, Mat. 5.22 which is a short hatred, as hatred is a long anger. This causeless anger puts us in danger of the judgement. Choler is not allowed by Christianity. Most opposite also to brotherly love is the contempt and despising of any brother. Despise you the Church of God? 1 Cor. 11. said Paul. The poorest brother concurs to make up the perfection of Christ. When Darius his mother had saluted Hephestion instead of Alexander the great, who was Alexander's Favourite, she blushed and was troubled; but Alexander said to her, It is well enough done, for he is also Alexander. The meanest Saint is to be beloved, for what of Christ is in him; he is an old Casket full of pearls. But above all, how destructive to brotherly love is oppression, 1 Thess. 4.6 defrauding, and grinding our brethren? Let no man (saith Paul) defraud his brother in any matter. Even the Jew, who might take usury of an Heathen, might not take it of his Brother. If Lillyes rend and tear Lillyes, what may Thorns do? Nor must a Christian content himself in not hurting a Christian: his care must be to benefit him, to do him good. And that for his Soul; All thy Spiritual gifts of knowledge, utterance, etc. must profit thy brother. 1 Cor. 12. 1 Cor. 14.26. Comfort him in his troubles of mind, direct him in his doubts, reprehend him gently for his faults. Not to rebuke him, is to hate him. Levit. 19.17. To be angry with the sin of our brother, is not to be angry with our brother. To love the soul, is the soul of love: so to love thy brother, as to labour to have him live in heaven with thee. For his name; not casting aspersions on him, but wiping them off: not receiving, much less raising accusations against him, but laying hold upon the thief that pillaged his name, as knowing that the receiver in this case, is as bad as he. For his body; visiting and sympathising with him in his sickness; helping him (to utmost ability) to find the jewel of health. For outward necessaries; pitying him in his low estate●, casting the dung of thy wealth on the barren soil of his poverty: making his back, thy wardrobe; his belly, Psal. 16.3 thy barn; his hand, thy treasury. For body and soul; praying for him, calling upon God, as Our Father, not thine alone. In the Primitive time (saith one) there was so much love, Tert. Apol. c. 39 that it was ad stuporem Gentilium, to the wonder of Gentiles: but now, so little, that it may be to the shame of Christians. That which was the Motto of a Heathen, (Dic aliquid ut duo simus; Say something that we may he two) must not belong to Christians. It's best that dissension should never be born among brethren; and next, that it should die presently after its birth. When any leak springs in the Ship of Christian society, we should stop it with speed. The nearer the union is, the more dangerous is the breach. Bodies that are but glued together, may (if severed) be set together as beautifully as ever: but members rend and torn, cannot be healed without a scar. What a shame is it, 1 Joh. 3.14 1 Joh. 5.1 1 Joh. 4.7, 8, etc. that the bond of grace and religion should not more firmly unite us, than sinful leagues do wicked men? A true Christian (like the true mother, to whom Solomon gave the Child) may be known by affection. As the spleen grows, the body decayeth; and as hatred increaseth, holiness abateth. In sum: This love to the faithful must put forth itself both in distributing to them the good they want, and in delighting in them, and rejoicing with them for the good they have. Both these, how profitable, how honourable, how amiable are they! Most honourable it is for the meanest Christian to be a Priest to the high God, Heb. 13.16 to offer a daily sacrifice with which God is well pleased; to resemble God, in doing, rather than in receiving good; to be the hand of God to disperse his bounty, to have God for his debtor, to lend to the Lord of heaven and earth. What likewise is more profitable than that our distribution to Saints (like an ambassador) by lying Lieger abroad, should secure all at home? that this most gainful employment should return us pearls for pebbles, jewels for trifles, crowns for crumbs; after a short seedtime, a thousand fold, measure heaped, shaken, thrust together, and running over? What (lastly) so amiable, as for members of the same body, children of the same father, and who lay in the same womb, suck at the same breasts, sit at the same table, and expect for ever to lodge in the same bosom, to be at union with, and helpful to one another? And on this side heaven, Psal. 16.3. Vid. doctiss. Rivetum in loc. where should our complacency centre itself, but upon the truly excellent, noble, illustrious ones, who are every one Kings, and more magnificent than ever were worldly Monarches, for their alliance, having the Lord of heaven and earth for their Father, the King of Kings for their elder Brother, Psal. 45.9. a Queen (the Church, the Spouse of Christ) for their Mother: having for their treasures those exceeding precious promises, 2 Pet. 1.4. more to be desired than gold, yea, Psal. 19.10 than fine gold; in comparison of which a mountain of gold is but a heap of dung. For their guard, having the attendance of Angels, Psal. 34.7 John 6.27 Cant. 1.2 Cant. 4.7 nay, the wisdom, care, and strength of God: For their food, having bread that endures to eternal life, drink better than wine, and a continual feast: For their apparel, having the robes of Christ's righteousness here, which makes them as beautiful as Angels, all fair, and without spot; and attire to be put on hereafter, which will shine more gloriously than an hundred Suns made into one: For their habitation, a palace of glory, a building of God, an house not made with hands, eternal in the heavens. Having thus first explained this love here desired by the Apostle in its several sorts, I come in the next place to touch briefly upon those rare and excellent properties of this grace of love, both as it is set upon 1 God. 2 Man. 1. This grace of love set upon God, is true, cordial, and sincere; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not in word or outward profession, but in truth, and in the inward man; not complimental, but real; the inward purpose of the heart having an emphasis Of love, that hypocrisy and expressions cannot reach. And the truth is our loving of God, Eph. 6.24. is not so properly said to be sincere, as to be our very sincerity. Then, and then alone a duty is done in sincerity, when 'tis done in love; and herein stands hypocrisy, when though there is much doing, yet there's no loving. The love of an hypocrite to Christ, like the shining of the Gloworm is without any inward heat; and stands only in a glistering profession: or like some spices which are cold in the stomach, though hot in the mouth; or like the fire in Moses his bush, it burneth not while it blazeth: it proceeds from humane inducements of education, Countenance, or Commands of Superiors, Interest, an apprehension of the love of Christ barely to mankind, or from this, that Christ is out of sight, and troubles not his lusts: or from some accidental, circumstantial Ornaments which attend the Ministry, and Truth, as wit, learning, expression, elocution, or credit of visible conformity to them; not from an inward apprehension of the proportionableness, suitableness, and fitness of Christ to all his desires, and capacities, Luke 7.47. 1 Joh. 4.16.19. as being the fairest of ten thousand, or from any real interest, and propriety in Christ, which are the grounds of love, when true and sincere. 2. This love to God is superlattive; it surpasseth all other loves; the soul in which it abides, seeing infinitely more loveliness in one God, then in all the combined, assembled excellencies of all worldly Objects, loves him infinitely more than them all. It often not only steps over them, but kicks them away, not only laying them down as sacrifices, but hating them as snares, when they would draw from Christ. When Christ and the World meet (as it were) upon so narrow a bridge, that both cannot pass by, Christ shall go on, and the World shall go back. Christ in a Christian shall have no Corrivals; as Christ bestows himself wholly upon a Christian, (wholly upon every one, as every line hath the whole indivisible point) so a Christian gives himself wholly to Christ; he shares not his heart betwixt him and the world; all within him he sets on work to love Christ, keeping nothing back from him, for whom all is too little. The greatest worth that it sees in any thing but Christ, is this, that it may be left for Christ; ever rejoicing that it hath any thing to which it may prefer him. To a soul in which is this love, Christ is as oil put into a vial with water, in which (though both be never so much shaken together) the oil will ever be uppermost; or as one rising Sun, which drowneth the light of a numberless number of Stars. It loves the world as always about to leave and loathe it; not as that for which it doth live, but as that without which it cannot live. The world hath not the top and strength of its affection; It loves nothing much, but him whom it cannot love too much. It lodgeth not the world in its best room, and admits not such a stranger into the closet of the heart, but only into the hall of the senses. 3. It's a jealous or zealous love; suspicious lest any thing should, and burning in a holy heat of indignation against any thing that doth disturb the Souls beloved. Love is a solicitous grace, and makes the soul account itself never sufficiently trimmed for Christ's embracements, never to think, that any thing done, is well enough done. All the soul is and can, is esteemed too little for him, who is its optimus maximus, its best and greatest; the more brightly shining the beams of love to Christ are, the more motes and imperfections doth the soul ever see in its services. It's fear only is, lest by sin, and unsuitable carriage it stirs up, Gal. 4.11.16. Act. 15.2. & 17.16. & 18.25. & 19.8. Judas 3. and awakes the beloved. It cannot put up a disgrace, expressed by the greatest against Christ. It zealously contends for his Word, Ways, Worship, Worshippers, Kingdom. All its anger is against those intercurrent impediments, that would stop it in the advancing of Christ; it labours to bear down those hindrances of God's glory with a flood of tears, if it cannot with a stream of power. The meekest soul in love with God, knows how to be holily impatient, and like Moses, though when with God to pray for men, yet when with men to contend for God. Every sin by how much the nearer to it, by so much is it more detested by it. Of all sins therefore its own have the deepest share of hatred: for what it cannot remove, Rom. 7. Heb. 12. it mourns hearty, crying out of the body of death, the sin that doth so easily beset it, as of the constant company of a noisome carcase, endeavouring that every sin may be more bitter to remember, than 'twas ever sweet to commit; looking upon the want of sorrow after sin, as a greater argument of want of love than was the sin itself. 4. It's a chaste, a loyal love, not set upon what God hath so much, as upon what God is; not upon his, but him, not upon his rings, but his person; not his , but his comeliness; upon a Christ, though not adventitiously adorned; his gifts are loved for him, not he for them; he is sweet without any thing, though nothing is so without him. Love desires no wages, 'tis wages enough to itself, it pays itself in seeing, and serving the Beloved. A Nurse doth much for the child, and so doth the Mother; but the former for the love of wages, the later for the wages of love. Love carries meat in the mouth; the very doing of Gods will is meat and drink to one who loves him: A heart in love with Christ is willing with Mephibosheth that others should take all, so it may behold the King. Worldly Comforts shall not fallere, but monere; Nil dulcescit sine Jesus. only they shall be used to admonish how much worth is in Christ, not to bewitch the soul from Christ; Si ista terrena diligitis, ut subjecta diligite, ut munera amici, ut beneficia domini, ut arrham Sponsi. Aug. Med. as spectacles by which the soul may read him the better, or as steps by which it may be raised up to him the nearer: and no further shall they be delighted in, then as they are pledges of, or furtherances unto the enjoyment of him. Should God give all to one who loves him, and not give himself, he would say with Absalon, What doth all avail me, so long as I see not the King's face. Communion with God is the Heaven of him who loves God. It's heaven upon earth for God to be with him, and the Heaven of Heaven for him to be with God. 5. It's an active: John 14.24. Psal. 119.68.140. Esay 45, 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say some. 2 Cor. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. stirring, expressive love, the fire of love cannot be held in, 'twill break out at lips, hands, feet, by speaking, working, walking. Love saith (as Elijah to Obadiah) as the Lord liveth, I will show myself: the strength of love will have a vent. The Love of Christ constraineth; and (as the word used by the Apostle signifieth) hemmeth in, shutteth up, pinfolds the heart, that it cannot wind out from service, and cannot choose but do for Christ. Love is a mighty stream, bearing all before it. It cares not for shame, or loss: It carries away these (as did Samson the other) gates upon its shoulders. 'Tis strong as death. A man in love with God, is as a man who is carried away in a crowd, who cannot keep himself back, but is hurried without his own labour with the throng. Love with ease dispatcheth great employments: The Commands of God are not grievous to it. Love is the wing, that weight, and holy proclivity of the soul, which if it finds not, makes a way; Nay 'tis so speedy and present an affection, that it endures no delays. It accounts not the least time little in which God is withdrawn. It follows hard after God, and puts not off its pursuits of duty or comfort till to morrow, or a more convenient time. 6. It's an expensive, Psal. 16. bountiful, costly love; It will not offer that which cost it nothing; even the meanest gift (as alas, how much below Christ is all we are, or do!) comes from a Kingly heart. Love contends after excellency and perfection in attending upon that object which it loves under the apprehension of the greatest good. How willingly did those Converts lay down all their goods at the Apostles feet! and those afterwards burn their books of curious Arts, 1 Chr. 22.29. 2 Sam. 24.24. though of great value! How great was David's expense for the Temple, and his desire, that his purchase which he bought of Araunah should be (being for his God) costly! Luke 7. How bountiful was that (formerly sinful) woman in her expression of love to Christ! How freely were her tears, hairs, kisses, ointment employed! The greatness of the debt forgiven her, made her love much, and the greatness of her love made her spend much. What save love made Zach●● part with half of his goods to the poor, Luke 19.8. John 1. Act●●●. ●●. G●n. 43.34. and a restitution to the wronged by false accusation? Love will make Peter willing to feed the sheep of Christ, and Paul not to account his life dear to him to finish his Ministry. Joseph loved Benjamin most, and gave him a mess five times so much as any of the rest. He that loves God most, will lay out most for God. 1 Thes. 1.3. Heb. 6.10. More than once we read in the Scripture of the labour of love. Love resteth in its labour, and then resteth most, when it laboureth most. Nothing labours more, or thinks it labours less than love. I have heard of one that was asked for what sort of men he laboured most; he answered, for his friends. He was again asked, for whom then he laboured least; he answered, for his friends: both answers were true; for love made him think he did least for those, for whom indeed he did most. 7. It's a submissive, stooping, patiented love, bearing from, and forbearing for the Beloved any thing. It puts us upon things below us, for the pleasing of him whom we love; it makes us to undertake that which another may esteem weakness, and indecency. David's love to God's presence, transported him to leaping and dancing, thereby (though Mical esteemed it baseness) to honour God. Parents out of love to their children, play, and lisp, and stammer; Christ himself emptied and humbled himself for our sakes, Love flies not (like chaff) in the face of him that fans; Rom. 8.38, 39 The soul that loves, is reconciled to God, Cant. 8.7. though it sees not that God is reconciled to it. It hath a childlike ingenuity to love, and stay with a father that scourgeth it, not a servile unsubmissivenesse, to threaten, presently after stripes, departure. It doth iratum colere numen, follow a frowning father. It lives contented with God's allowance: It will patiently be without what he thinks either fit to remove, or not fit to bestow; and all this not upon force, but upon choice. It loseth its own will in Gods, and had rather will as doth God, than understand as doth an Angel. It taketh with joy the spoiling of its goods. It ever thinks it hath enough left, so long as God takes not away himself. Omnia quae horribilia audis, servire, mori expiata & sancta sunt amori, Nigher. de art. vol. It beareth the indignation of the Lord, and accepteth the punishment of its iniquity, and is willing to receive evil as well as good, because from the hand of a God whom it loves. For his sake it's willing to be killed all the day long: nor can the waters of death extinguish the taper of love. 8. It's a conforming love. The Will of God is the Compass by which it steers. It fashions not itself according to the world. It walks not by example, but by rule. The heart will be set like a Watch which goeth exactly, not by others, but by the Sun. It walks not by precedent, but precept. It regards not what is either its own, or other men's, but what is Gods will. Its will and Gods are like two strings of an Instrument, the one whereof being tuned to the other, if the one be struck and sound, the other also stirs and trembles; when Gods will is declared, the will of him that loves God moves accordingly. It is much more solicitous to understand duty, then to avoid danger. It desires to have a heart according to God's heart, to be effigiated and moulded according to Scripture Impressions; to love what God loves, and hate what he hates; to think and will the same with God. 9 It's a sociable love, It moves to the full enjoyment of God, as its Centre. Converse with God is its Element. The soul where this love is, debarred from prayer, hearing, is as the fish on dry land. It restrains not prayer from the Almighty: It walks with God: It sings in the absence of Christ, no more than did they in a strange land. It loves to have its bundle of Myrrh all the night between its breast. It delights in every thing in which Christ may be seen: Word, Sacraments, Conditions, Society, Ministers; and the more these have of Christ's presence, the more it loves them: the closest, purest powerfullest, and most sin-discovering, sin-disturbing preaching, it loves best. The holiest, and most exactly walking Saints, it loves best. The Sacrament or Prayer wherein Christ smiles most sweetly, it loves best. The condition (though outwardly bitterest) wherein it sees the face of Christ most clearly, it loves best. 2 Tim 4.8. 2 Pet. 3.12. Chief is the sociableness of love discovered in longing after the second coming of Christ: in counting it best of all to be with him: in loving his appearance: in hasting to the coming of the day of God. The unwillingness to have that day come, proceeds from a Christians unrenewed part: so much soreness as is in the eye, so much lothness is there in a man to see the light, & proportionable to our love to sin, is the disaffection to Christ's appearance; and the fear which is in a gracious heart of Christ's second coming, rather proceeds from a sense of its own unfitness to appear before Christ, than an unwillingness to have Christ appear to it: and more from a desire to be made meet for him, than to remain without him. 10. Lastly, It's an uncessant Love. A flame never to be quenched. The Waters of affliction cannot drown it, but only (as they increase) elevate it. The very snuffers of death shall make it burn the more brightly. It unconquered outlives, as opposition, so its fellow-graces: 1 Cor. 13. the faithful are rooted and grounded in love. They love God for himself who fails not, Ep. 3.17. 1 Cor. 13.8. and therefore Love itself fails not. Hypocrites are uneven in their love: feigned things are unequal: appearing friends cannot dissemble so exactly, but that at one time or other their hatred will appear. In some companies, or conditions they will show what they are: In the time of persecution they fall away: Mat. 13.21. like rotten Apples, they fall off in a windy day. True love to Christ, Amor vescit ferias. knows no holidays: it ever hath a rest of Contentment, never hath a rest of Cessation. 2. I proceed to the Properties of love to man. First, Rom. 12.9. 1 Pet. 1.22. 1 John 3.18. It's a love unfeigned, without dissimulation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love without hypocrisy. Love indeed and in truth, not in word and tongue: a love from the heart. 'Tis not like the love of Joab and Judas, that outwardly kissed, and inwardly (at that time) designed killing. It contents not itself in giving (like Nephthali, Gen. 49.21. Goodly words. The Apostle speaks of Soundness in Charity. Tit. 2.2. Unsound Charity is Courtship, not Christianity. Of all things, dissimulation doth worst in love, as being most corrupting of, and contrary to the nature of it; and appearing love is nothing but Christianity acted, and Religion painted: some sins scratch the face of love, but hypocrisy stabs it at the heart. Secondly, It's an expressive, openhanded Love: though it ariseth at the heart, yet it reacheth to the hand. Love is a fruitful grace; it bears not only the leaves and blossoms of words and promises, 1 John 3.18. but the fruit also of beneficial performances. If Love be in truth, 'twill also be in deed: words, be they never so adorned, cloth not the naked; be they never so delicate, they feed not the hungry; be they never so zealous, they warm not the cold; be they never so free, they set not the bound at liberty: our Faith must work by love: Love must be seen, felt, and understood: verbal Love is But painted fire: Love is so beautiful a Grace, that it's willing to be seen. The Apostle saith, Rom. 13.10. Love worketh no ill: it's a diminutive expression; there's more intended, even the doing of all the good the Law requires, and therefore he adds, Love is the fulfiling of the Law. Thirdly, It's a forward, cheerful Love. It is not drawn or driven, but runs: it stays not till the poor seeks it, but it seeks for him. Onesiphorus sought out Paul diligently. Prov. 23.6. 2 Tim. 1.17. Rom. 12.13. It relieves not with an evil eye. It makes men given to hospitality: the water of bounty flows from it, as from a Fountain, and goes not out, as from a narrow mouthed bottle, with grumbling. It is not like the sponge that sucks up the water greedily, but gives it not out unless it be squeezed. Hoc ipso amplius gaudent pauperes, cum paupertati corum consultum fuerit & pudori. Leo. Serm. 4. Duplex Eleemosyna, & quia damus, & quia hilariter damus. Ingenuous poverty.. rejoiceth in this forwardness of love, as much as in the gift itself; for thereby not only its want, but bashfulness is relieved. It's a double beneficence when we give, and give cheerfully. The mind of the receiver, is more refreshed with the cheerfulness of the Giver, than is his body with the greatness of the Gift. Fourthly, It's an extensive universal Love. 1. Universal, in respect of duties: it shuns no performance that may benefit Body, Name, Mind, Soul of another: Love is a Pandora, abounding in every good work and gift: Rom. 13.10. it's therefore called, the fulfilling of the Law. Love is the Decalogue contracted, and the Decalogue is Love unfolded. Love is a Mother; the ten Commandments, her ten children, and she forgets none, neglects none. Gal. 6.10. 2. It's Universal, in respect of persons: It remembers the Apostles rule, to do good to All: even wicked men it loves, though not as wicked, yet as men; the men, not their manners. Col. 1.4. Non peccatorem, sed justum in paupere nutrit, qui in illo non culpam, sed naturam diligit. Gr. 3. past. 1 Pet. 2.17. Jam. 2.1. The Love of the Collosians was extended to all the Saints: wherever there's grace, love will follow; for grace is beautiful wherever it is. The Ointment of Love falls even upon the skirts of the garment, as well as the head. Love is set upon the Brotherhood; the whole Fraternity of Believers; not here and there upon one. Holy Love regards grace in its working-day clothes: upon a Dunghill, in a Prison: Grace in the Idiot, as well as in the Scholar; in the Servant, as well as the Master. As all our delight must be in the Saints, Ps. 16.3. so our delight must be in all the Saints. 5. It's a religious, and a holy love. It's from, in, and for holiness. From it: he that loves his brother, first, 1 Tim. 1.5. loves God; 1 Tim. 1.5. first he gives his heart to God, as a son, before he reacheth out his hand to man as his brother. His love is said to be out of a pure heart. First, he gives himself, then his. Secondly, In holiness, and holy ways; It joins not hands with any in a way of sin. For this is not unity, but faction: it hath no fellowship with fruitful works, Ephes. 5.11. but reproves them: it makes a man most angry with the sin of him whom he loves most. He fears not only to be fratricida, but fideicida: he doth not so love a man as to be an Enemy to religion. Thirdly, for holiness; this love is set upon holy ones, because they are so; not because they are great, but good; God's Image in them is the Loadstone of our love. 1 John 5.2. 6. It's a just and righteous love; It bestows gifts, not spoils; it hurts not some to help others; it buys not a burying place for strangers with the blood of Christ; it is not bountiful upon any others cost. The people of God must be blameless and harmless, Phil. 2.15. not having in the one hand bread for one, and in the other a stone for another. We must not build God's house with Satan's tools; the poorest Saint wants not our unrighteousness to help him. 7. It's a prudent discerning love, It loves all, yet with a difference; it is most set upon those that are the fittest objects either for want or worth: it beats not the poor from the door, while it makes strangers drunk in the Cellar; It is not like the Oak, which drops its acorns to swine. Gal. 6.10. It loves Gods friends best; the wicked with a love of pity, the godly with a love of complacency. True Christians shall have a Benjamins' portion of love; Mark 10.21. it doth good especially to the household of faith. Brotherly-love is set upon brethren. Christ loved the young man a Pharisee, by showing loving respect toward him, but he loved Lazarus a godly man with a dear intimate love; John 11.3. & 5.11. the best men shall have the best love. There's a prudence also in the measure of expressing love, so to love to day, as we may love to morrow. We sow not by the bushel, but the handful. 8. It's a mutual, reciprocal love. Hence 'tis, Joh. 13.34. Gal. 5.13. Col. 3.13. Gal. 6.2. Jam. 5.16. 1 Thes. 5.11. that there is so frequent mention of Loving one another: giving and receiving benefits, is by some compared to the Game at Tennis, wherein the Ball is tossed from one to the other, and if it falls, it's his forfeit who missed his stroke. His disposition is very bad, who if he will not provoke, will not repay love: where Affection, there Gain is reciprocal. The Pole sustains the Hop, and the Hop adorns the Pole: the Wall bears up the Roof, and the Roof preserves the Wall from wet: the wise directeth the strong, and the strong protecteth the wise: the zealous inflameth the moderate, and the moderate tempers the zealous: the rich supplieth the poor, and the poor worketh for the rich: Love must have an echo to resound and return. 9 It's a fervent, burning love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Purity and fervency of love are joined together, 1 Pet. 1.22. and 1 Pet. 4.8. Have fervent charity among yourselves. It must be a love to the utmost, not remiss and faint; not a love of courtesy, and civil correspondency, but of entireness, and holy vehemency: such a love as was between Jonathan and David, surpassing the love of women. The fervency of it must be so great, as that it may burn and consume all intervening occasions of hatred and dislike, by bearing with infirmities, covering of sins, construing men's meanings in the better part, condescending to those of lower parts and places: 1 King. 18. like the fire that fell from Heaven upon Elijahs Sacrifice, which licked up a trench full of water. A love that overcomes the greatest difficulties for the good of others, and triumphs over all opposition. 10. It's a constant and unwearied love. 1 Phil. 9 Joh. 13.1. 15.12. A love that must abound more and more. A love that must be like that of Christ's, who loved his to the end. Love is a debt always to be owed, and always to be paid: 'tis a debt which the more we pay, the more we have. And which herein differs from all civil debts, that it cannot be pardoned. When we have well chosen our Love, we should Love our choice, and be true Scripture-friends, to love at all times; not fawning upon our friends, when high; and frowning upon them, when low: not looking upon them as Dial's, only when the Sun of success shines upon them: we should love them most, when they want us, not when we want them most. This for the explication of the third, and last blessing, which the Apostle requesteth for these Christians. [Love.] 2. The Observations follow. 1. Love to God flows not from Nature. Observ. 1. 1 John 4.7. God is not only the Object, but the Author of it. From him, for these Christians, the Apostle desires it. The Affection of Love is natural; the Grace of Love is divine. As Love is the motion of the will toward good, ti's in us by Nature; but as it is the motion of the will toward such an object, or as terminated upon God, it is by Grace. Love is one of the Graces to be put on, Col. 3.14. Rom. 1.30. and we are no more born with it in us, than with our clothes on us. Wicked men are haters of God, and that (as the word signifieth) with the greatest abhorrency: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abhorreo, unde Styx. they so hate him, as to desire he were not, that so they might live without the limits of his Law, & the reach of his Justice. God is only by them looked upon with fear, Ps. 139.21. 2 Chro. 19.2. 1 Joh. 3.13. Joh. 15.18.20. Rom. 8.7. as a Judge: and whom men fear, as hurtful, they hate, and wish they were taken out of the way. men's hearts, and God's holiness, are very opposite: The carnal mind is enmity against God. The very reason of it, the best thing that is in Corrupt Nature, even Lady-Reason herself, is not an enemy only, but enmity, and irreconcilable. There is in it an Enmity against every truth, preferring before it humane mixtures, and Traditions: and undervaluing God's mercy, and the way of obtaining it in his Son; misjudging all his ways as grievous, and unprofitable; accounting all his Servants base, and contemptible. An enmity there is in Affection against his Word, wishing every truth, which crosseth its lust, razed out of the Scripture: quenching the motions of the Spirit; refusing to hear his voice; rejecting the council of God: against his people, his Messengers; hating them most, that speak most of God, either with the language of lip or life. Enmity in conversation, holding the truth in unrighteousness; by wilful disobedience, forsaking the ways of God, to walk in those of Nature; casting off his Yoke, and refusing to be reform. And all this hatred is against God, though man by it hurts not God, but himself, man being God's enemy, not by hurting his will, but resisting it. Non nocendo sed resistendo. The consideration whereof should humble us for our folly, and danger in hating so good and great a God. It should also teach from whom to beg renewed inclinations. Lord, Whither should we go but to thee? and how, but by thee? 2. Love is the best thing which we can bestow upon God. Observ. 2. 'Tis our All, And the All which the Apostle desires these Christians may return to God, who had bestowed upon them mercy and peace. Love from God, is the top of our happiness; and love to God, the sum of our duty. It's that only grace whereby we most nearly answer God in his own kind: he commands, corrects, comforts, directs, pities, sustains, etc. in these we cannot resemble him; but he loves us, and in this respect, we may, and must answer, returning love for love. Love is the best thing, that the best man did ever give his God. Love is a gift, in bestowing whereof, hypocrites cannot join with the faithful: there's nothing else but they may give as abundantly as the most upright in heart: they may give their tongue, hand, estate, children, nay life, but Love with these, or these in love they cannot give. And the truth is, not giving this, they give to God, in his esteem, just nothing. The best thing that an Hypocrite can bestow, is his Life, and yet Paul tells us, That though he gave his body to be burned, 1 Cor. 13.3. Nucleus donorum animus. and had not love, he should be nothing: nothing in Esse gratiae, in point of truth, worth, and grace. Love is the beauty of our performances; their Loveliness is Love to God in doing them: Love is the Marrow of every duty. Love is the salt which seasons every Sacrifice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the exquisitest service without it, is but as a dead carcase embalmed. God delights in nothing which we give him, unless we give ourselves first. He more regards with what heart we give, than what we give. God accepts no duty when we do it because we dare not do otherwise, but when we do it because we love to do it, it is acceptable to God. He who wants Love, though he do the thing commanded, yet he breaks the Law Commanding. He who Loves, keeps the Command Evangelically, while he breaks it Legally. 3. Observ. 3. Love set upon other things beside God, is wrong placed. The world must often be left and loathed, at the most but used, never loved. So to love it, as thereby to lessen thy love to God; so to love it, as to be excessive either in grief for wanting it, or joy for having it, and to be over earnest in using it, and injudicious in preferring it before thy God, is to love it unduly, and sinfully: if at any time the creature be beloved innocently, 'tis beloved in and for God; as a pledge of heaven, as a spur to duty. Among all the Creatures there cannot be found a helper fit for man. Between the soul and them there can be no match with God's consent. He that is wedded in love to the Creature, is married to one that's poor, base, vexing, false. 1. Poor, the whole world is but a Courtesan, and unsatisfying good: the sieve in the water hath something in it, pulled thence, 'tis empty: the Creature apart from God, is empty of all loveliness: it's a breast filled with nothing but wind. Should the whole world be cast into our Treasury, it would hardly be a Mite. Hagar out of Abraham's house found nothing but scarcity; and all plenty which is not God, is but penury. Earthly blessings, like to numbers, cannot be so great, but still we may reckon, and our desires reach some one beyond them. Men in their contentions for the world prove it a scanty thing, and that it cannot satisfy all. A lover of the world can endure no rivals, as knowing how scanty an object he contends for. So large a good is God, that he who loves him, delights in company. 2. Base & ignoble. Whatsoever is below a God, is below our soul; it's as unfit to rule our hearts, as the bramble to rule the trees. What we love, subdues us it to itself, and we are always below it: to love these earthly, drossy comforts, is to make thy soul a vassal to thy vassal, a servant of servants, Love leaves the impression of the thing beloved upon the soul; if thou lovest the earth, thou hast the impression of vileness upon a noble soul; the impression gives denomination: a piece of gold is called a Jacobus, an Angel, a Serpent, a Lion, according to the stamp it beareth: If therefore earthly objects have by love set their impression upon thy soul, what is that golden, excellent, heavenborn creature, but a lump, a clod of earth; The earth should be under our feet, not upon our heart. 3. Vexing and unquiet Love set upon the world, hath more of anguish than love; it ever wrangles with us for not giving it enough. Peace is the only product of the enjoyment of God. If Christ be not in the ship, the storms will never cease; nor can any thing but his presence bring a calmness upon the sonle. Rest is peculiar only to Gods Beloved. Love never stings, but when you disturb, anger it, and hinder it from resting in a God; in him its hive, it is always, and only quiet, and innocent. 4. False and inconstant. They are but lying, and flying vanities. A soul that loves the world is matched to that which will soon break and run away; none are so foolishly prodigal as the covetous, who assures all to that which can assure nothing (no not his own) again to him. The World is like to Absaloms' mule, that runs away when its lovers most want relief; it's not able to love again those, that love it most. The love of that which is inconstant and weak, is the strength of our misery. The best of earthly blessings have their moth, and their thief; Mat. 6.20. Prov. 25.31. Observe. 4. Plus bonitas, quam benificientia. Expiate infinita venustas, omnem injuriam. they make themselves wings, they flee away as an Eagle towards Heaven. 4. God is an Object very meet for our love to be set upon. Much he deserves it, even for whathe is. His own lovely excellencies are so great, that even for these our hearts should be set upon him, although his hatred were set upon us. Goodness is more than beneficience. God is a bundle, an heap of all worth and perfections; all the scattered excellencies of the whole Creation, Centre, and meet in him: a flower he is, in which meet the beauties of all flowers. Suppose a creature composed of all the choicest endowments of all the men that were since the Creation of the World, famous in any kind. One in whom were a meek Moses, a strong Samson; all the valiant Worthies of David, a faithful Jonathan, a beautiful Absalon, a rich and wise Solomon: all the holy men of God, eminent for any grace; Nay, all the Angels of Heaven, with their understandings, strength, agility, splendour, spiritualness, holiness: and suppose this creature had never known us, helped us, benefited us, yet how would our hearts be drawn out towards it in desires and complacencies; but this alas, though ten thousand times more tightly accomplished, would not amount to a shadow of divine perfection. God had in himself assembled from Eternity, all the excellencies which were in time; and had not he made them, they had never been. If every leaf, and spire of grass, nay all the stars, sands, atoms in the World, were so many Souls, and Seraphims, whose love should double in them every moment to all eternity, yet could not their love be enough for the loveliness of our God. There is nothing in God but what is amiable: Cant. 5.16. he is altogether lovely; nothing to cause loathing, fulsomness, or aversation, though we enjoy him to all Eternity. And it should much draw out love from us, to think what God doth for us. Man doth but little, and it's counted much; God doth much, and it's counted little; and whence is this distempered estimate? Must mercy therefore be undervalved, because it comes from God? Doth water lose its nature, because it is in the fountain, or heat because 'tis in the fire, and not in some other subject? Can we be thankful to a thief that spoiled us not of what we have, and not to a God that furnished us with what we have? Can we love a man that spared and not a God that bestowed our life? Can we love him that supplied us when we had nothing, and not him who made us when we were nothing? Is any want so great, as to be nothing; or is any gift comparable to our very being? Children love their parents from whom they have their body, though they gave it not, but God by them. And what they did give, was not for love of their children, but pleasure, and possibly they caused their children's beings unwillingly; 'Twas not from any love in parents that these children were begotten rather than others, because it was not in their choice, but when 'twas in God's choice, seeing innumerable men, whom he could have made, he made these rather than others. What is it that shores and sustains our beings, but the prop of divine manutenency? Did God make the house, and then leave it to stand alone? Hath not the same power that set it up, held it up, ever since? hath he taken off that hand of sustentation one moment since he built thee? Parents and friends have loved thee, but was not all their affection a drop of God's fountain? would not (else) their bowels have been flint and marble? and had not God bid them love thee, might they not have been upon choice, what some tender mothers are upon constraint, butchers instead of parents? The light of the Moon, and Stars in the night is from the Sun, though the Sun be not seen: so every benefit afforded by man is from God, though God be not observed. And what save love itself was it, that remade thee when thou wert worse than nothing? Surely the giving of Christ was the hyperbole of love, the highest note that ever love reached. A work that looks as if it were intended to draw out love from us. Fire in its sphere burns not, but in some solid matter, so God, though love itself, inflamed us not with love, but by coming to, and becoming of man. What immeasurable love was that whereby he was debased to our vileness, that we might be advanced to his Majesty, and whereby he suffered even beyond measure, and was never prodigal of any blood but his own! A mercy, for contrivement, so peculiar to God's love, that Angels could no more have invented it, than Infants; and for manifestation, so appropriated to his love, that had not he discovered and tendered it, it had been blasphemy and sacrilege (saith one) once to have desired it. How great a condescension of love is it for him to become a Suitor to thee for thy love, to seek and beseech thee to be reconciled to him! what's thy portion but poverty? Rom. 5.6, 8 what gets he, if he gain thy love? what loseth he, if he miss it? what saw he in thy person, but deformity? what in thy affection, but impotency and antipathy? How long did Love contend before it conquered thee! How witty wert thou to shift off happiness! How unlike to man's carriage towards man was God's carriage towards thee! Who ever heard before, that abused patience should be turned, instead of fury, into affection. If the patience of him that unjustly offends, draws love from him, that's justly offended, how much more should the patience of him that is justly offended, draw love from them that unjustly offend! 5. Obser. 5. A Christians greatest service and work for God is most just and equal. Why? It is to love. And what more righteous? We are his Creatures, if he had commanded a harder task, as to Sacrifice our children, or burn our bodies to ashes, we ought to have done it. But 1. He asks no more than this at our hands, to Love him: And now Israel, what doth the Lord require of thee, Deut. 10.12. but to Love him? Love is a ready, prompt, willing affection, which doth all with ease, and is its own weight. 2. Love is that which every one hath: it's implanted in every soul. If God had required a child, the Barren might have had a plea. If God had required our Lands, and money, the poor. If Labour, and Travail, the sick might have had his plea of exemption: but every one hath a Love, that hath a Soul. 3. This love which he requires, he bestowed, and he calls for no more than his own: he doth but gather the grapes of his own Vine-yard; the Waters of his own Fountain; the fruit of his own Ort-yard: he requires no more than he first gives. 4. If it be bestowed on him, he returns it much better than he received it. He purifies and appeaseth it; removeth its pain and impurity: he slays nothing in it but the Ram: he makes it like to the Rain, which though the earth sends up in thick and foggy vapours, falls down in pure and silver showers: or like to the waters which though they come from the sea brackish and brinish, yet return thither again in sweet and Crystal streams. God takes away the inordinateness, unholiness, and sensualness of our love: he quiets and appeaseth it, not emptying it of its honey, but only pulling out its sting. Love being never unquiet, when in its centre, or stinging when in the hive, or vexing the soul when set upon God. 5. In loving him, we do no more than we have tied ourselves to do. We have chosen him for ours: Deut. 26.17. for our Husband, Father, Master,: he may challenge our love, we must not go back: we are baptised in his name: when we love not God, we rob him of ourselves: we are Adultresses being married, not to love. 6. In loving, we can but repay him (though with no proportion) not prevent him: he loved us first. 1 Joh. 4.19. Loved our souls in pitying, and pardoning, and renewing them: loved the body, in constant provision, protection, direction. Loved us in giving himself; loved us in giving his gifts. 7. We must, if we love not him, love some thing else. And where can we find any other upon whom to bestow it? Exod. 15.11. who among the Gods is like to him? and what among the Creatures is fit for us, that can satisfy our exigences, that will relieve us in distress, that will stay with us continually, that will love us again? 8. In loving him, we love one another: and love is the glue of the world, the Cement of society; it thinks nothing too difficult for a friend: it makes us harmless, and helpful. If twenty men love one another, every one as himself, every one is twenty, every one hath twenty hearts, forty hands, eyes, feet. Love unlocks every one's Cabinet; making the one take out cousnel, another riches, another strength, all something, for the good of one another. 6. Observ. 6. Wheresoever love to God is, there will love to man appear. The grace of love (as hath been opened) comprehends love to both; from the Fountain of piety, must flow the Stream of charity. He who hath not love enough for a man, Eph. 1.15. where will he find it for a God? Love is the pulse of faith, and the breath of Christianity. Faith worketh by love: Gal. 5.6. though love be not a hand to receive Christ, yet is it a tool in the hand to work for Christ, and that in working for Christians. The flames of zeal never consumed the moisture of Charity: he who loves God for his own sake, will love his brother for Gods. Add to your Godliness (saith the Apostle) Brotherly kindness. 2 Pet. 1.7. 1 John 3.17. He who shutteth up his bowels to a wanting brother, how dwelleth the love of God in him? The nearer the lines come to the Centre, the nearer are they to one another. Our love to the godly, increaseth with our love to God. The Sunshine upon the dyal moves, though not so swiftly, yet according to that proportion which the Sun in the firmament moveth: and our love to the people of God, though it be not so great as unto God, yet is it according to the measure of our love to God. 7. Observ. 7. It's a great discovery of God's goodness, in that with our loving of him, he joins our loving of one another. He might have so challenged our love to himself, as thereby we might neither have had time, will, strength, or allowance to love one another. But, behold his love, he will be served of us, in our serving of man. He accounts this pure religion, Jam. 1. ult. Gal. 5.13. to visit the fatherless and widow. The serving of one another by love, he requires as a token of our serving him by faith. So gracious is he, that he esteems what we do to our own flesh and blood, as done to himself; Pro. 19.17. Pro. 21.13. Psal. 112.9. Mat. 25.40. and accounts himself a debtor to us for what we do for ourselves; he remembers it long, rewards it largely, and doth both exactly: he hath appointed charity as the most safe and gainful invention in the world: Ars quaestuosissima. Heb. 13.16. Luke 12.33. It's a payment to the poor Christian in this place, who sends his bill of exchange (his prayer) to God, and he accepts the bill, and pays it for our use in heaven; we keep nothing as a mercy, but what we are willing (and one way thus) to lose. Death robs us by the way, if we think to carry our wealth to heaven with us; but if we send it by bills, we shall receive it safely. He who hath laden himself with apples in the ortyard, and is sure to be searched when he comes out of the gate, throws his apples over the wall to a friend, who keeps them for him. In this world we lad ourselves with gifts, death will undoubtedly search us when we go hence; but if while we are here, we throw by charity, our enjoyments into heaven; we have there a friend that keeps them safe. He that denies to give this Interest of his gifts by charity, forfeits the Principal, and he that takes in his worldly commodities without paying God this custom, shall lose the whole. 8. Prayer is a singular help to bring us to love God: Obser. ult. it was here the Apostolical Engine in the Text. When we cry for his holy spirit, the spirit of love, he cannot deny us; he healed the lame when they cried. When thou criest and sayest from the heart, I would fain love thee, but I cannot, will he not give thee legs to run after him? Prayer brings us into familiarity with God, and by converse (you know) love grows between men. God delights to show himself in his own way, and as he did to Moses, to send us down from the Mount of Prayer, with souls shining with love. Prayer exerciseth our love, it blows up the sparks of love into a flame. Love is an especial gift of the spirit. We are taught of God to love one another. Gal. 5.22. 1 Thes. 4.9. 'Tis he that must warm our hearts with this divine grace, and he being sought unto, and his power implored and acknowledged, will not deny it. Thus much of the first particular, in this third and last part of the title, the Prayer, viz. the Blessings prayed for, mercy, peace, love. The second followeth, the measure in which the Apostle desireth these blessings may be bestowed, in this expression, [be multiplied.] For the Explication whereof, two things would be opened. 1. Explicat. 1. Wherein stands the multiplication of these Blessings, or what it is that the Apostle desireth, when he prayeth for the multiplication of these gifts & graces. 2. Why the Apostle makes this request, and prayeth not only for the bestowing, Multiplicari, dilatari, incrementum capere, adimpleri. Tum de multiplicatione in quantitate discreta, tum de augmento in quantitate continua accipitar. Mat. 24.12. Acts 6.17. & 7.17. & 9.31. 2 Cor. 9.10. 1 Pet. 1.2. 2 Pet. 1.2. Judas 2. Gerh. in 1 Pet. 1.2. but the multiplying of these Blessings. 1. What this multiplying is? The word in the original signifieth, as to be multiplied, so to be increased, filled, enlarged; and it is in Scripture indifferently usedto signify the multiplication of things in their number, and their augmentation in measure, and greatness. Whence it is that some render this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) multiplicetur, be multiplied: others, adimpleatur, be filled, or fulfilled, or filled up, or increased. It properly signifieth to increase in number, and not in measure, and when it is applied to people, and the Church (as 'tis oft in the Acts of the Apostles) it's only used for an increase in number; but when 'tis spoken of sin, or graces, as Mat. 24.12. Pet. 1.2. 2 Pet. 1.2. & in this place of Judas, it may signify an increase in measure only. And so the Apostle prayeth that the gifts & graces, which these Christians had already obtained, Eph. 4.16. 1 Pet. 2.2 2 ●et. 3.18 John 2.5. Psal. 84.7. 1 Thes. 4.1, 11 2 Cor. 13.9. might receive a further degree of augmentation, that believers might grow, abound, and increase in them more and more. And thus, though the mercy of God (which was the first of the three blessings here desired by the Apostle) as it is in itself, and as in God, cannot be increased, (it being infinite:) yet in respect of the effects and graces flowing from it upon believers, it may be increased. More particularly, when the Apostle prayeth that these Christians may have this increase and augmentation of grace: he comprehends in that his request, these several blessings. 1. That they may be sensible, and observing of their wants and deficencies of Grace. That they may often cast up their accounts; and see, as what they have gained, so wherein they are defective: that they may resent, as their gains with thankfulness, so their wants with humility. They who see not, can neither desire, nor receive what they want. A Christian must be like a covetous man, totus in rationibus, much employed in searching and examining what he hath not, as well as what he hath; what he hath lost, as well as what he hath gained; what he hath laid out, as well as what he hath laid up; Whether he stand, how he hath fallen, how far he hath gone: and though he must account no loss irreparable, yet none contemptible; and though no gain so small as to be unthankful for it, yet none so great as to be contented with, or proud of it. 2. That they may make use of the helps, the food, and fuel which God hath appointed for the increase of their Grace. Luk. 17.5. Pet. 2.2 As Reading, Prayer, Hearing, Sacraments, Meditation; and he that neglects these, is not a strong, but a sick Christian. Nundinae aeternitatis. These are the Marts and Fairs wherein we trade for Grace: a thriving Christian must keep constant traffic with heaven; sending thither, hearing thence; in the former, telling; in the later, taking in what he wants. We must make growth the end of our feeding; and thriving of our trading: we must not trade, to trade; pray, to pray; hear, to hear; but to grow better thereby. 3. That they may proportionably answer the worth, and length of those opportunities God afforded them for the increasing of Grace. That they might not devour fat enjoyments, having mean while lean, and barren, or indifferent hearts. He is not an abounding, thriving Christian, who hath but an ordinary growth under rich opportunities: we must abound in returning, as well as in receiving: we must not be like the kidney in the beast, lean in the midst of fatness: Heb. 5.12. not heaths and wildernesses, under the showers of salvation: nay, not content ourselves in being but as good as others, who haply enjoy less. They who enjoy much from God, and yet are no better than those who enjoy less, are therefore worse, because they are not better. 4. That they may forbear, and avoid whatsoever hinders and keeps down the thriving and growing in Grace. That they may take heed of secret ways of spending: that they may not privily delight in any known way of sin, or beloved lust, which makes the most glittering Christian abroad, to be but a bankrupt at home. Christian's must cut off the Suckers that draw away their nourishment: Love of the world, pride, uncleanness, &c cannot thrive with grace in the same heart: as the one goeth up, the other goeth down: as the spleen swells, the body decays. 5. 2 Pet. 1.5. That they may have an impartial increase in every grace, in one as well as another. That to one grace they might add another; Psal. 119.101. loving of every duty, and loathing of every evil. All graces have a Concatenation, and an inseparability, Col. 1.10. a holy band, a divine league: and as every Christian hath, so he grows in every part of the new Creature. 1 Tim. 5.21. He fructifieth in every good work: he labours to keep an equability in his courses; not strict in some things, and slack in others. He prefers not one before another; he hath a pulse of grace, that beats evenly and equally: he is neither a maimed person who wanteth any limb, nor a Monster, who hath one limb so big, that others want; but hath a comely symmetry. of part with part. No one of his graces stands at a stay, while the other grows; he doth not go richly apparelled in some one piece of his apparel, and beggarly in the rest; All his nourishment is not conveyed to some one part, to the starving of the rest. 6. That they may multiply in grace to an exercise, acting and laying out of grace. That grace might be augmented into action; that the fountain full inwardly, might overflow outwardly; that as it was, so it might appear grace, that they might be free as well as full, and fructify in every good work; that the hand as well as the heart might be filled with the fruits of righteousness; as grace will be increased in the pouring out, so must it be poured out, when it increaseth. The running water, and the active Christian, are both the sweetest; the more a musical instrument is used, the sweeter is its melody. Grace's like garments will be, the more we use them, the more free from the moth; the more we can, the more we should do; & the more we do, the more we can, we love to do. 7. That they may obtain a measure of grace, suitable to their several and particular exigences and occasions. That they may not only have grace more than others, but enough for themselves; i e. in some suitable measure to their own several conditions, and employments. Some men have stronger temptations to resist, corruptions to subdue, greater burdens to bear, employments to go through, and these want more abundant graces than others. Some man may better keep house with an hundred pounds a year, than another who hath a great family, and familiarity, can do with a thousand; A man who hath great revenues, may yet be poorer than he who hath less, if he have greater expenses. 8. That they may constantly abide and continue in the grace they had received. The further obtaining of what grace we want, necessarily implies a retaining, and an holding fast of what we have. By the same reason that we desire to get more, we shall keep that which we have already gotten Decay is ever inconsistent with growth. A Christian must not go aside, much less go backward, not lie still with the stone, nor creep with the snail, much less go back with the Crab; not be a golden Christian in youth, a silver one in manhood, and a leaden one in old age. Our falls into sin must be but for a fit, not so, our forwardness in Christianity; our goodness not like the morning dew; Hos. 6.8. Psal. 78.57. we must not turn back, deal unfaithfully, and turn aside as a deceitful bow. It's hypocrisy to pretend that we are gone, or going further in religion than others, who are eminent, and yet be behind what ourselves once were, and that when we were beginners. If grace be not preserved, it cannot be augmented; fire cannot be made to blaze out, if it be not kept from going out. If the life of grace be gone, the growth will follow. If we continue not rooted in Christ, Col. 2.7. we cannot be built up in him. 9 That they may be boundless and unlimited in the progress of grace; that they may be ever making additions to what they have: 2 Pet. 1.5. Christianity knows no enough; the degrees of a Christians gracemust be like numbers, the highest whereof being numbered, a higher than that, may yet be named. 1 Thess. 3.10. Even those worthy Thessalonians, had something lacking in their faith. We must never cease growing, till we be grown into heaven; we must forget what's behind, Phil. 3.13. and press forward toward the mark. If perfection be our pattern, proficiency is our duty. 'Tis true, Ubi incipis nolle fieri melior, ibi desinis esse bonus. Bern. Ep. 91. Nolle preficere, deficere est, Ep. 254. he that hath least grace, hath enough to be thankful; but he that hath the most, hath not enough to be idle. We are never gotten far enough, till we are gotten home; he that is rich enough, is nothing worth. He was never good that desireth not to be better; he is stark nought, that desireth not to be as good as the best. 10. Lastly, the Apostle desireth the multiplication of grace even to the sense, feeling, and apprehension of those that were partakers thereof: that those who had grace might know they had it. The people of God do not ever know their own holiness and happiness: these are true, though not strong in grace. The perceiving of our grace is an additional happiness to our receiving it. In the light of God we must see light. It's a double, and a very desirable blessing to have the company and comfort of grace at the same time. This of the first branch of Explication, What the Apostle desired for these Christians when he prayed for this multiplication. The second followeth, which was to consider, Why he desired it. 2d Branch of Explicat. This he did, 1. In respect of God. 2. In respect of Others. 3. In respect of Themselves. 4. In respect of Himself. 1. In respect of God. The more grace is multiplied, the more God is 1. Honoured: Mat. 5.16. Joh. 15.8. 2 Cor. 4.15. Phil. 1.11. Herein is my Father honoured, if ye bring forth much fruit. If the servants of God do much work, God will be accounted a good, a bountiful Master; 1. In respect of the great reward men will think there is in his service, and some extraordinary benefit by it, that his servants are so painful in it. And 2. In respect of the great ability that he bestows upon his to be and do good. God will be admired in them that believe. If poor servants are so rich and glorious, Aestimari a Cultoribus potest ille qui Colitur. Salu. what then (will men say) is the Master? if his servants be so holy, what then is he who keeps them? if there be so much in a drop, what is there then in the ocean? if he imparts so much to others, what then hath he in himself? The plenty of the crop is the praise of the husbandman. Luk. 15.7. Chrysostomus cxistimat glorificationem hìc poni pro exultatione. Gerh. in Joh. 15.8. 2. As God is honoured by the abounding of his servants in holiness, so is he likewise pleased. Fruitfulness upon earth is joy in heaven. The Husbandman is not only praised, but pleased by the fruitfulness of his grounds, the barrenness whereof is both his shame and his sorrow. The thriving of the child is the joy of the father. If we rejoice so much in holiness, that see it, and love it so little, Isai. 5.6. what then must God do, who is holiness itself? How angry was God with his barren vineyard? If God be best pleased with holiness, he must needs be best pleased with them who are most holy. 2. The Apostle desired this multiplication of grace in respect of Others; that they may not only speak good of God, but get good to themselves. The whole Country fareth the better for a rich Christian; he keepeth open house, the more he hath, the more he gives; he labours to make all such as himself, Acts 26.29. his bonds only excepted. there's nothing more covetous, or prodigal, than grace: A Saint ever loves to be receiving from God, and imparting to others. From Jerusalem round about to Illyricum, Paul preached the Gospel. Rom. 15.19. 2 Cor. 6.10. He who was so abundantly rich himself, made it his work to make others so. What an encouragement is it to young beginners in grace, to see that they who once were as poor, and had as little to begin with as themselves, have attained to such a plentiful spiritual estate? What a joy is it to the strong Christian, whose love of complacency is ●set upon the excellent Ones, and whose Crown of Rejoicing it is to see the Honour of God propagated? 3. The Apostle desired this Multiplication of grace, in respect of Themselves, and that 1. In respect of their duty; they could never be too abundant in goodness for him, from whom they were, and had, and did what ever was good. How could God dwell too much in the house of his own building? How could the Vineyard and Garden of his own planting be too fruitful? the Well of his own digging be too full? In their creation they received souls, bodies, faculties, senses, with parts and members from him; in him also they lived, and moved, and had their being; and could they do him too much service? In their redemption the delivery not only from condemnation, but from vain conversation, 1 Pet. 1.18. and from the service and corruption of sin was aimed at by God; and not only a preservation of them to Heaven, but in holiness. In their profession, they were Christians, and followers of Christ; And how could they walk too exactly, that had such a guide? They had in the word, precepts, promises, threaten, examples; and how could they be too precise, that had such a rule? 2. For their dignity. Holiness is a Christians greatest honour, and therefore the greatest degree of holiness, the highest degree of honour. Grace is called glory, 2 Cor. 3.18. and the more grace, the more glory. It's that which hath the most of Scripture-commendation. What an honourable mention doth Paul make of the Romans, for having their faith spoken of throughout the world. Rom. 1.8. Our Saviour, Mat. 8.10. &, 15.28. that contemned the glorious buildings of the Temple, when his Disciples shown him them, admired a strong faith more than once. 3. For their further peace and comfort in this life. There's no abundance, but that of grace, which can content the possessor; the more holiness, the more enjoyment of him, in whose presence is fullness of joy. Whence is a Saints trouble, but from the deficiency of his graces? what is it that pincheth him, but the scantiness of these spiritual garments? the larger they are, the greater is his ease. He that hath true grace, may go to Heaven certainly; but he who hath strong grace, only goeth comfortably. A weak faith, a small degree of love, patience, humility, will not carry a man joyfully through great troubles. 4. For their future crown, & further felicity in the next life. If any shall follow the lamb in whiter & larger robes of glory than other; they are those whom he hath adorned most with the robes of grace here. If any shine brighter than others in heaven, they shall be those who have been brightest in grace upon the earth. Though glory be not bestowed for any merit in grace, yet I see no inconvenience to hold, that 'tis bestowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory, Col. 1.12 than the more grace he hath, the more (it is likely) he shall be filled with glory. The more the soul is widened with grace, the more capacious will it be of glory; the heaviest crowns are fittest for the strongest heads. 4. Lastly, The Apostle desired this multiplication of grace upon these Christians, in respect of Himself. The holiness of the people, is the crown of the Minister, and the greater their holiness, the weightier, and more glorious is his crown. The Apostle John had no greater joy than to see his spiritual children walk in the truth; The thriving of the child, is the comfort and credit of the Nurse; the fruitfulness of the field, the praise and pleasure of the Husbandman; the beauty of the building, is the commendation of the Artificer; the health, fruitfulness, and good plight of the flock, is the joy of the Shepherd. Ministers are Husbandmen, Nurses, Artificers, Shepherds in Scripture phrase: Nothing more troubles a godly Minister than to see his multiplied pains answered with a scanty proficiency; & his double labour, with scarce a single return of holiness. A gainsaying people is the grief of a Minister, that all the day long stretcheth out his hands; although it may be a sweet mitigation of that grief, to consider that God will not reward his Ministers according to their success, but their sincerity, and industry. This for the Explication of this second Particular, in the Apostles prayer, the measure in which he desireth these gifts and graces may be bestowed, [be multiplied.] The Observations follow. 1. Observ. 1. Great is thefolly of those, whose whole contention is for worldly increase, and multiplication of earthly blessings. In worldly things, their desires have an everlasting Et catera: they will lay house to house, field to field, like the widow, who when she had filled all her vessels with oil, yet calls for another vessel. Ahab to his Kingdom▪ must add Naboths vineyard; the rich man Luke 12. had his barns full, yet he must enlarge them; Many live, as if God had sent them a voyage into the world to gather cockles and pebbles, whereas he employed them to trade for pearls. Where is the man that envies not him who hath more wealth, and yet who is it that with an holy emulation, looks upon him that hath more grace than himself? Where doth the best sort of earth deserve to lie, but at the Apostles feet? What hath the man who goeth Christlesse? What hath he laboured for all his days, but that, not only without which, he might have gone to heaven, but that with which, he cannot get thither? What folly to lose a Crown for a crumb, a Kingdom, a Soul, a God for a trifle? How vain is it to multiply that which in its greatest increase is but nothing! The truth is, earthly comforts are not capable of multiplication. Did men look upon the world with Scripture spectacles, and not with Satan's multiplying glass it would appear in its greatness, but a small thing. The world hath two breasts; they who suck at the best of them, draw nothing but wind and vanity; they who suck at the other, draw woe and vexation. 2. Observ. 2. Gre at is the impiety of those that hinder people from increasing in grace. Who are the pul-backs, damps, and quench-coles of the companies where they converse. The holiest men pray that grace may be multiplied: what then are they who labour to have it extinguished? Elymas the sorcerer had one of the bitterest and severest expressions of detestation from the Apostle, that we read was ever bestowed upon any by a good man; the Apostle calls him One full of subtlety, and all mischief, Acts 13.10. a child of the devil, an enemy of all righteousness; and why? but because he sought to turn away the Deputy from the faith. They who take away the key of knowledge, stop the mouths of Ministers, cause a dearth of spiritual food, and cannot endure the preaching of sound doctrine, and the spreading of holiness, would haply account such expressions as these of Paul to be bitter; but I hardly see how they deserve milder. 3. Obser. 3. It's the height of impiety to hate people, because God hath multiplied grace in them. How hateful is it to hate where, and because God loves? yet some there are, who like gardiner's, snip those most, who are tallest sprouts in holiness. It's observed by some, that there's most admiration, and highest respect bestowed by the professors of all false religions in the world, upon those that are most precise, and exact in the observing of those religions. What an amazement is it, that professors of the true religion alone should most bitterly hate those that make the furthest progress in it? It's a commendable thing among men, for one to be excellent and exquisite in his trade and occupation which he professeth; and must it alone be a disgraceful thing, that men should excel in the best of mysteries and callings? yet what more common than to see the most thriving Christian to become the obloquy, nay, prey of the times? And those who are most illuminated to have that Aeolus of hell, Heb. 10.32. sending out his winds of opposition most against them? And who hath not observed the zealous and sincere Christian persecuted, when the time-serving and lukewarm formalist is not only spared, but preferred? and what trees are so cudgeled and battered as those who are most fruitful? If hatred be hellish because it is set against godliness; then certainly that hatred is most hellish, which is set against most godliness. 4. Obser. 4. They who are ashamed of being exact and forward in religion, are ashamed of their greatest glory. Men commonly love to excel in every thing more than in that which is true excellency; they think that a little godliness is enough, and that abundance of wealth is but a little. In getting riches they love to lead; in going toward heaven, they will hardly follow. So much religion as will preserve their estates and reputation, so much as will not cross their interest, or hinder their preferment, they will embrace; but they love not to follow religion too close, for fear of being dashed. They herein resemble some Students of the Law, that study that Science, not to be exact in it, but only so fare as they may be able another day to keep their estates. Men commonly love that much, which when they do so, it's hard not to love too much; but they are but remiss in that, in which 'tis impossible to be excessive: they making it their study, to take heed of that, of which there's no danger. viz. Too much preciseness in the ways of holiness. Christianity in our times is like our buildings, much more slight than of old. Till I hear of one man from the Creation of the World to this day, that ever repent him when he came to die of being too holy while he lived, I shall desire to be no man of the times. 5. God is most free of his best gifts; Obser. 5. he gives his people leave and command to multiply spirituals, when often he impaireth their temporals; he bestoweth a Crown, where he sometime denies a crumb; those whom he makes poor in the world, he at the same time makes rich in faith. He deals with his people when they are too heavy laden with the luggage of worldly enjoyments, as men do that are weighing their commodities in a pair of scales; they never leave taking, and taking away from that scale which is too heavy, till the other be as weighty or weightier than it. And God doth justly and mercifully impoverish the body, to enrich the soul. There's nothing good which hinders us from enjoying the chiefest good: which is not vehiculum, but vinculum; not a furtherance, but a fetter. How gracious is God to choose our comforts for us! we should ever take the worst part, should he leave us to our own skill; he loves to relieve us for our profit, not for our lust; we naturally love the contrary. The Christian whose grace multiplies, Obser. 6. is neither careless of the helps, or fearless of the hindrances of grace: he dares not omit any duty, slight any ordinances, which God hath appointed to make him spiritually prosperous. He is rowing up a river that runs with a strong current, and he knows if he rest his Oars, he shall fall down the stream; 1 Thes. 5.17 he delights to pray continually; he who hath grace in plenty, will have prayer in fervency. Prayer woos grace to come, and wins it to tarry. Grace ever sets us upon praying for grace; the alms of grace will be begged for, James 4.6. and God gives it to the prayer of the humble. Growing men have good stomaches. It's as possible at the same time to grow in the love of grace, and decay in love to ordinances, as to increase the fire by withdrawing the fuel. The sprouting Christian sits under the dew of heaven; they who forsake the assembling of themselves together, Heb. 10.23.25. will never hold fast the profession of the faith without wavering. As grace is not given nolenti, to him that continues unwilling to receive it; so neither is it increased negligenti, to him that doth not labour to improve it. Apostles, Pastors and Teachers were given by Christ for our growth up to the measure of stature of the fullness of Christ. Ephes. 4.13. The forsaking of these is ever with a decreasing of grace. As a Christian abates in his appetite, he will decay in strength; and with his strength, his stomach will return. They who have no spiritual hunger, are far from spiritual health; and never had God a working, who was not a feeding servant. He is but the picture of a Christian, who grows not, who feeds not. Nor can growth in Christianity consist with the love of poison, any more than with the forbearance of food. They who thrive, hate the ways of inordinate spending. Sin is a waster of our graces, and our comforts; The Spirit of God is a tender and delicate thing, nor will it stay with those that admit of company so contrary to it as is sin. Every beloved lust is as a worm at the root of a flower. He who hath so excellent a jewel as grace, must keep it under the lock of the fear of sin: while sin comes in at one door, grace goeth out at the other; the Ark could not stay with the Philistines, nor grace with the love of the smallest sin; the least sin is terrible to the greatest Saint, he makes not light of it, but well knows that a long thread of iniquity may be let in with a small needle. 7. Observ. 7. Decays in grace are most repugnant to a Christians welfare; decreasing in spiritual blessings directly thwarteth the Apostles petition. It's uncomfortable to see the days grow shorter, to see a man grow behindhand in the world, to see a withered and a blasted field; a man in a lingering consumption. Naomies' condition moved pity, when she went out full, and returned empty: but what pity doth a decaying soul require from us! To consume heaven-ward, to be plundered of grace, to lose our first love, to be declining from God, is a misery indeed, a soul-misery, the misery of every misery. It's better for thee that God take away all than himself from thee. Psal. 51.11. David was more fearful of losing God's Spirit, than his Kingdom; It's the sorrowfullest alteration in the world, after the enjoyment of it, to be forsaken by it. 8. Observ. 8. A Saint allows not himself in any deficiency of grace. He desires to be perfect in every good work; Heb. 13.12. Eph. 4.15. Rom. 15.14. 2 Tim. 3.17. to grow up in Christ in all things: to be full of goodness, and knowledge; to be throughly furnished to all good works, and to have grace in all the powers of the soul, as his blood is in every vein of the body; 2 Cor. 7.1. to perfect holiness in the fear of God. His imperfection is a trouble to him as well as his pollution. He sees no grace in another, but he covets it; no Ornament, but he admires it; no spot, but he abhors it. He ever wants as much of contentment, as he doth of grace; he never saith, I have as much as another hath; but I have less than I myself should have: he labours to furnish his house all over; he prizeth every command, delighteth in every duty, sees a beauty in every way of God, and the weakness of his grace, is the strength of his trouble. They who needed nothing, Rev. 3.17. were indeed defective in every thing. 9 Observ. 9 A fruitless Conversation is inconsistent with grace multiplied. A fruitless tree is little better than a log; there's small difference 'twixt a dead stock, and a barren tree. True Christianity suffers not Christians to content themselves with bare hearing the word; or (as one calls it) with mere auricular profession. Where ever grace grows, others may see it. Men cannot discern the growing of it, or how it grew, but they can discern that it is grown, when it's grown. The profiting of a Saint with Timothy's, 1 Tim. 4.15. appears to all. Growing grace like corn will appear above ground. The thriving of a child will be known by its looks; its colour and complexion will speak it. The thriving of Daniel, and the rest, was known by the looking upon their countenances. He who thrives in holiness, will have his visage altered, his outward carriage and complexion amended; he is like a grown man, who for some time hath been absent; he is so grown, that he can hardly be known. The voice of a grown Christian is much altered from that which it was, when he was a child; 1 Pet. 4.4. he speaks now not vainly, but profitably. Hence it is, that wicked men wonder at him, as at a strange sight. 10. Observ. 10. Lastly, The increase of grace, as well as the beginnings of it, is from God. The Apostle here prays even for multiplication of grace. It's grace that must make us multiply in grace: the plantation, and the accretion are from the same hand. When God at first made all living Creatures, Qui operatur, ut accedamus, idem operatur ne discedamus. Aug. de bon. pers. c. 7. Phil. 1.6. Heb. 12.2. he bestowed on them their Crescite, a Blessing, as well as a Being. He who makes us good, must make us better. He who makes us come to him, must also keep us from going from him. He who gins the good work in us, must also perform it. God is both the Author and Finisher of our faith. If our graces be only put into us by God, and not kept in, they will soon go out. God it is that must not only set us up, but keep us up. Grace is like a top, or a bell; if God do not continue the impressions of his strength upon us, and keep us up, as well as raise us up, we shall soon go down. The strongest child in God's family, cannot go alone. He it is who enables us to take the first, and every step we take toward heaven; we live in a constant dependency upon him; he is not only the term of our journey, but our way, our guide, our keeper in it. If God should give us a stock of grace, and then leave us to ourselves to trade, we should never thrive. Adam himself became a bankrupt, and so should we; but blessed be God, our happiness is held by a better tenure, even by Christ, the supplies of whose Spirit alone continue and multiply our graces. This for the second particular in the third part, (the Paryer) of the title: viz. the measure in which he desired those Blessings. The third and last follows, viz. the persons upon whom he prayeth that these blessings may be in this measure bestowed; in these words [Unto you.] The Apostles desire of these Blessings, Explicat. and the multiplication of them, agrees to the persons for whom they are desired, in two respects. 1. In respect of their formentioned Privileges, Sanctification, Preservation in Christ, Calling. 2. In respect of their Dangers, by Seducers, who were crept in among them. 1. In respect of their Privileges, of Sanctification, etc. and so the Apostle desires this multiplication of grace for them. 1. Though they be sanctified, they were not so fully sanctified, and had not been so long preserved and called, but that they still wanted a further multiplication of grace; they still stood more in need of the effects of mercy, more inward peace, and love; they had not yet attained their full measure. Phil. 3.13. 2. To all that are sanctified, preserved, etc. Though they were many, he wisheth that every one might have a child's portion; that blessings might be multiplied to the whole multitude of Saints; that there might not be one barren among them; that as God had aful hand, & was rich in mercy, so that his bounty might be dispersed to them all. 3. To them only who are sanctified. They only who had grace, were capable of having grace multiplied; To these only who had, the Apostle wisheth that more might be given. There's no growth, where there is not a truth of grace; nor can these distinguishing blessings of mercy, love, peace, be desired at all for wicked men, upon the supposition of their resolution to continue and proceed to be such. 4. To them, because they were sanctified, preserved, called. How suitable was it for them who had formerly received these Privileges, to multiply and increase in holiness; for them to thrive who had a stock of sanctity; for them who were preserved by Christ, to be kept from hurt by sin; for them who were called, to be holy in all manner of holy conversation, 1 Pet. 1.15. as he who called them was holy? 2. This desire of the multiplication of these Blessings agrees to the persons to whom it is desired, in respect of their danger by seducers, who were crept in among them. 'Tis observable that both Judas and Peter salute the Christians to whom they wrote, with this prayer, for multiplication of these spiritual blessings; that since these Christians had more enemies, they might have more armour than others; and that their graces might be multiplied with their dangers. 1. Observ. 1. The sanctification of none is in this life so complete, but it admits of multiplication. Mercy, peace, love, even to you (saith the Apostle) be multiplied. There's no plenary perfection on this side heaven; The highest Saint in this life is not come to the fullness of his measure. Ephes. 4.13. Phil. 3.13. Blessed Paul thought not himself to have apprehended: The perfectest Christian is perfectly imperfect when he gins, imperfectly perfect when he ends; when we have done all, we are unprofitable servants. The fullest vessel may have more wine poured into it, without any fear of bursting; none must bid God stay his hand. They who think they have need of nothing, have truly received nothing. Till the Sabbath comes, we must daily be gathering Manna: Nihil praesumitur actum, dum superest aliquid ad agendum. he that resteth in the time of labour, shall labour, though in vain, in the time of rest. A Christian is not like a top, that moves by going round, and not by going forward; not like the Sun in Hezekiah's time, that stood still; but like the Sun in its natural course, that goeth forward to the perfect day. We must go from strength to strength, Psal. 84.7. till we appear before the Lord in Zion. Where there's no growing, there is some decaying. While we neglect to gain, we spend upon the stock. Sin is continually making breaches in our graces, and we must be daily making them up; our garment hath daily rents, and therefore it wants constant mending; the dust daily falls in our houses, and therefore they want frequent cleansing; our hearts are like to children's faces, after every washing, they soon grow foul again. Sanctification is nothing but a return to our first estate, to which we cannot attain till death. When the sting of sin is gone, the stain cleaves close, and we had need wash seven times daily to get it out. 2. God hath enough grace for every one of his children. Observ. 2. Grace is afforded and multiplied indifferently to one as well as another; though all have not grace equally, yet all truly, and according to their particular exigences. As every good and perfect gift is from God, so (in a due proportion) upon every Saint. None so hath all grace, as that every one hath not some. Christ is a head that sendeth influence into every member. Ephes. 4.16. 1 John 12. Of his fullness we have all received. He is an overflowing fountain of grace, which though it may be imparted, yet is not impaired. The receiving of grace by one, doth no more hinder the receiving thereof by another, than one man's seeing of the Sun, hindereth another from seeing it also. God is a rich Father, he giveth, though not alike, yet sufficient portions to all his children. Our elder brother had a double portion; he was anointed with the oil of gladness above his fellows, Psal. 45.7. but the ointment poured upon the head, fell down upon every member. He who had holiness for Abraham, Moses, David, Peter, will not suffer the least child in his house to be totally destitute. They all drank of that rock which flows toward us. If we had but their thirst, here's as much water still as ever there was. The people of God should neither envy one another for their fullness, nor upbraid one another with their emptiness; but admire the wisdom, and bless the bounty of him, who giveth to all, though differently. The whole Company of Saints is like to a well tuned instrument, Varii toni in musica. the strings whereof, though not all of one note, but some higher, some lower, yet all together make a sweet harmony, nor can the loudest be without the smallest. In what grace one is defective, in that let another labour to supply. In what one abounds, let another labour to imitate, and excel; but let all adore, and delight in him, whose are the scattered excellencies bestowed upon all the Saints in the world. 3. Observ. 3. Where God hath begun grace, he is not weary of bestowing more. Mercy be multiplied to you sanctified ones. To him that hath shall be given. Mark 4.25. God loves not to set up a foundation without a wall, nor walls without a roof. He perfects what concerns his people; and the work of the Lord is perfect. Deut. 32.4. Isai. 10.12. And he doth his whole work upon Mount Zion. How good is God, not only to do good, because he will do good, but because he hath done so! to make one grace a kind of obligation upon himself to bestow another! God herein resembling some magnificent King, who when he hath set his love upon a favourite, afterward is in love with his own choice of, and bounty on him, and loves him for these very favours which he hath given him. John 15.2. John 1.50. Every branch that beareth fruit he purgeth it, that it may bring forth more fruit. Greater things (saith Christ to Nathaneel) thou shalt see. He who killeth one lust, shall kill another; he who is conscionable in one duty, shall be enabled to another. He who hath the grace of desire, shall have grace bestowed on his desire; and he who hath grace to do a little, shall have grace to do more. God is never weary of giving. He hath oil enough for every vessel, and still asketh when he hath filled all our vessels, as that woman in the story, Bring me yet a vessel. The meditation whereof, 2 King. 4.6. as it should comfort us against our spiritual deficiencies, in regard we know where to have more grace; so should it incite us to proceed in holiness, and never to think we have enough, or to answer as he did, There is not a vessel. In the best things there's no excess. 4. Obser. 4. Only sanctified ones have the blessing of spiritual multiplication. As first, God gave the word of Creation, before he gave the word of Benediction; so doth he still spiritually. Whosoever hath not, Mat. 13.12. from him shall be taken away even what he hath. If there be not essentia, there cannot be incrementum, If no truth, no growth of grace. Omnis germinatio supponit plantationem. A stake that is merely thrust into the ground, having neither root nor life, groweth in nothing, but in rottenness; and this speaks the misery of one not in Christ, and enlivened by the spirit of regeneration; nothing doth him good; he devoureth fat ordinances, but hath a lean soul; he is by the showers of every Sermon and Sacrament, made meeter for the axe, and fit fuel for hell. 5. Obser. 5. Our beginning in holiness is an Engagement upon us to go on. Sanctified, preserved, called one's, must multiply grace. The beginning in the spirit, must be a caution to us, that we end not in the flesh. If Saints be barren, the Trees of God's Ort-yard, where can increase be expected? A fruitless tree in the field may haply be born with, not such an one in the garden. They who are planted in the House of God, Psal. 92.13, 14. should flourish in the Courts of our God, still bring forth fruit in old age, be fat and flourishing. It is an unanswerable Dilemma, If the ways of God were bad, why did you begin in them? if good, why did you not proceed? They who are holy, must be holy still. Rev. 22.11. It's a great disgrace for religion to be disgraced by her children, to be forsaken by her followers. The dispraise of any by a friend, is easily believed by every one, especially by an enemy to the dispraised: when sanctified ones grow lose and remiss, sanctity is stabbed: by the reproaches of others, it is but scratched. It's excellent counsel of the Apostle, that we lose not the things which we have wrought. 2 Ep. John 8. Luke 22.3. As the vigilancy of Satan is to take from sanctified ones, so their care must be to keep what they have gotten, and to get what they want. 6. Observ. 6. God affords graces suitable to all the exigences of his people; multiplied grace to those who are in multiplied difficulties, and tentations. My grace (saith God to Paul) is sufficient for thee. 2 Cor. 12.9. When ever God gives a burden, he provides a shoulder. He never requireth brick from his people, without giving them straw. He will either multiply grace, or diminish the tentation. He bids his people up and eat, if he sends them a long journey. Those Saints of his, whom he hath employed in winter seasons, he hath ever clothed with winter garments; commonly the best men have lived in the worst times; and God's stars have shined brightest in the darkest ages. The faithful have been more than conquerors, in conflicts both with persecuters and seducers. Rom. 8.37. And truly, grace multiplied is much better than tentation, either assuaged, or removed. VER. 3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered to the Saints. WE have finished the first part of this Epistle, viz. the Title. The second follows, the Body and Substance of the whole Epistle, wherein the Apostles scope is to incite these Christians to embrace a seasonable Exhortation, to the 24th verse of the Epistle. In it there are four principal parts, (two of them contained in this third verse.) 1. The Reasons of the Apostles sending this Exhortation to these Christians, or what it was that put him upon this profitable performance, of exhorting them in these words, Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you. 2. The Exhortation itself, in these words, And exhort you, that ye should earnestly contend for the faith which was once delivered to the Saints. 3. Sundry weighty and unanswerable Arguments to move the Christians to follow and embrace this excellent Exhortation, from the third, to the 17th. verse. 4. Several apt and holy Directions, to guide and teach these Christians how to follow and observe the Exhortation, which he had backed with the former arguments, to the 24th. verse. I begin with the former: The Reasons which put the Apostle upon sending this following Exhortation: And the Reasons (contained in these words, Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you,) are these three. 1. The first is drawn from the dear love which the Apostle did bear to them: they to whom he wrote were beloved. 2. The second is drawn from the care and diligence of the Apostle for the doing of them good, and the furthering of their salvation; When I gave all diligence to write unto you of the common salvation: wherein consider, 1. With what mind and disposition, he endeavoured their good, or how he was affected in endeavouring it; he gave all diligence. 2. In what work he was employed for their spiritual good, or by what means he endeavoured it; by writing. 3. The weightiness and great Concernment of that Subject about which he wrote, the common salvation. 3. The third reason is taken from their need of having such an Exhortation sent to them; It was needful for me to write unto you. 1. The first reason is taken from the love which the Apostle did bear to them; They were beloved. For the Explication whereof, Explicat. two things are briefly to be opened. 1. What the word Beloved importeth, and what is contained in it. 2. Why the Apostle here bestoweth this title upon them, calling them beloved. For the first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beloved, noteth two things. 1. An amiableness, and fitness for, and worthiness of love in the thing beloved, which can and doth commend itself to our love; It importeth more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diligendi, they who are to be loved; for that word comprehends every one, even the wicked, and our enemies; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beloved, properly respects those who have something of excellency to draw out our love towards them; Vid. passim. and therefore it's in Scripture only attributed to the faithful. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beloved, noteth a very intense, dear, tender, vehement love, Rom. 16.5. & 8.9.12. Col. 1.7. & 4.7. & 4.14. Philem. 1.3. 3 John 1. Jam. 1.16. Phil. 16.19.2.5. Ephes. 6.21. Col. 4.9. 1 Cor. 15.58. 1 Cor. 4.14. Ephes. 5.1. 1 Cor. 4.17. 2 Tim. 1.2. to the thing beloved; and therefore it's in Scripture not only the title of some most dear friends, but of brethren, of children, and sons; nay Christ, who was the Son of. God by nature, who was his only Son, that his Son, in whom he was well pleased, is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his beloved Son. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Greek Authors attributed to an only child: the Septuagint do with this word interpret that phrase, Only Son, Gen. 22.2. Take thy Son, thine only Son: They translate, take thy Son, thy beloved One. And Zech. 12.10. They shall mourn for him as one that mourneth for his only Son: they translate, as one that mourneth for his beloved One: and others attribute this word to an only eye, as when a man hath but one eye, they call it a beloved eye. 2. For the second, why the Apostle bestoweth upon them this title of beloved. He did it for two reasons. 1. To show what was his duty, not only as a man, in which respect love is a debt due to all; Rom. 13.8. or as a Christian, it being the duty of Christians peculiarly to love Christians, the household of faith, brethren, John 13.34. the members of one body, etc. but especially as an Apostle and Minister. What more suitable than for a Father, a Nurse, 1 Cor. 4.14, 15. 1 Thes. 2.7, 8. John 21. to love their children, a Shepherd his flock? The Apostles were spiritual Fathers, Nurses, Shepherds. 2. To gain their loves by this affectionate Compellation, Beloved: that they by observing his love to them, might both love him, and thereby more readily embrace the following Exhortation. He is very uningenuous, who if he will not provoke love from an enemy, will not repay love to a friend. Mat. 5.46. Even Publicans love those who love them. The stone wall reflects heat, when the scorching Sun shines upon it. Love must be reciprocal; if we are to love those who are friends to our bodies, estates, names, etc. Si diligis, fac quicquid vis. are not they to be beloved much more who are our soul-friends? Nor was it more the duty of these Christians, than their benefit, to love this holy Apostle. How much would their love to him, forward their love to his Ministry? Though the message should not be embraced for the messenger, yet it's not so easily embraced, unless the messenger be beloved. 1 Cor. 4.14. Gal. 4.19. 1 Pet. 4.12. Phil. 1.8. & 4.1. & 2.12. Rom. 12.19. 1 Cor. 10.14. 2 Cor. 12.19. Heb. 6.9. Jam. 1.16.19. 1 Joh. 3.2.21. That Minister who is beloved, hath a great advantage above another; he stands upon the higher ground for doing good; and this is the main reason that the Apostles so frequently call those to whom they writ, beloved. They did not desire to insinuate themselves into the hearts of the Christians for their goods, But for their good; not to set up themselves, but Christ; they did not woo for themselves, but for the Bridegroom, they being his friends; they did not seek to advance themselves, but their Message, their Master. 1. Observ. 1. Piety is no enemy to courtesy. Christianity forbids not sweet compellations. Religion doth not remove, but rectify courteous behaviour. 1. By a flat prohibition of the act of dissimulation, and of sinful serving men's humours. 2. By a moderation of excessiveness in our expressions, which seem courteous. 3. By preserving affection pure, from being made the instrument of profaneness and wantonness; that the pure seeds of religion may spring up in the terms of affability. 2. Observ. 2. The work and labour of a Minister should proceed from love to his people. The Apostle loved them, and therefore he wrote to them. Love should be the fountain of ministerial performances. First, Christ enquired of Peter's love, John 21. and then he urged Peter to labour. A Minister that speaks with the tongue of men and Angels, and hath not charity, is as sounding brass, and a tinkling cymbal; though he have the gift of prophecy, and understand all mysteries, and all knowledge, and hath all faith; though he bestow all his goods to feed the poor, nay, though he give his body to be burnt, 1 Cor. 13. and have not charity, he is nothing. God will not reward Ministers according to what they have done, but according to what they have done in loving to do. Love is the marrow, the soul of every service. All performances without love, are but cyphers without a figure, in God's account they stand for nothing; they are sacrifices without fire. 3. People should study to be fit for the love of their Pastor. Observ. 3. To encourage him to love them; to be diligibiles, such as these Christians were, whom the Apostle called beloved. A painful Minister should not only be put upon loving his people by conscience of this duty, but by encouragement to this duty. Ministers are often wrongfully complained of for want of love; All kind of love must not be afforded to all kind of people; a love of intimacy and complacency, must only be set upon the godly among his people. If a faithful Minister be not such to his offensive unprofitable hearer as he would, 'tis because this man is not such to God, and his own soul, as he should. How unworthy a part in any is it to make a faithful Minister spend that time in weeping, complaining, reproving, which he had much rather spend in sweet complacency, familiarity, and commendation! 4. The love of a Minister must not be slack and remiss, Observe. 4. but vehement and ardent. Ministers are to imitate him in love, whose love was the most earnest, who was the chief Shepherd, and had the chiefest care of his flock; who purchased it with his own blood, Act. 20.28. who was nothing but love covered over with our flesh. As he was the Precedent of Ministers love, so gave he earnest and frequent precepts to Ministers to testify this love, John 21.15. Love alone can facilitate the difficulties of a Ministers calling. Many things must be born, as the hatred, frowardness, dulness, weakness of people; There must ubera be given, though verbera be returned; Ministri proferant ubera, non verbera. Bern. the breast must give its milk, though it be struck at. Sometimes lawful liberties must be forborn: A Minister must be like indulgent Mothers, or Nurses, who forbear to eat such meats as they love, for fear of hurting the child which they are breeding, or giving suck to. Paul was such an one, who rather than he would offend a weak brother, would eat no flesh while he lived. A Minister must be lowly in doctrine and life, patiented, laborious; and nothing but love can make him be so. Every thing will be difficult to him that loves not. The object of a Ministers love is the soul, the heavenborn soul, the precious eternal soul. What would it profit a Minister to gain the whole world, and lose his people's souls? The beast, the name, the body of a man must be beloved; much more his soul. The winning of souls is the wisdom of a Minister. Gen. 14.21. A Minister should say of his ease, profit and pleasure, as the King of Sodom to Abraham, Give me the souls, and take the goods to thyself. 5. Observ. 5. The Loving of a Ministers person, hath a great influence upon the loving of his doctrine. The Apostle knew this, when he desired that these Christians should know that he loved them. It's the folly of people not to love the word, who ever be the speaker. The message hath not its commendation from the messenger; but the messenger from the message. Yet rare is it to find that Christian, who thinks well of that counsel, which is given him by a Counsellor who is not beloved; and therefore it is Satan's policy to asperse the Minister, thereby to cause a dislike of his Ministry. And great is their sin, who by their un-amiable carriage, often make their Ministry abhorred, who either by profaneness, or unfit austerity, confute with their life, what they persuade with their lip. Some offend by profaneness, preaching perhaps so holily in the pulpit, as some may almost think it pity they should ever come out of it; yet when they are out of it, showing so much levity, sloth, worldliness, looseness, as any would almost think it pity they should ever go into it. Others offend by unmeet morosity, not considering that a Minister must neither be all bait without hook, nor all hook without bait; as he must not by his flattery sooth, so neither by austerity affright his people. A Minister must not be a flashing Comet, but an influential Star; not a Storm, or a Tempest, but a sweetly dropping, bedewing Cloud. 6. The aim of a Minister in being beloved of his people, Observe. 6. should be the benefiting of their souls. The Apostle desires to be beloved by these Christians, that he might have the greater opportunity to further their salvation. He robs Christ, who improves not the interest he hath in the hearts of his people for the honour of Christ. 'Tis not service, but sacrilege, to desire the terminating of people's loves in ourselves. It's better (could it be without sin) that all should hate us, than that they should love us for ourselves; for if all should hate us, we should have but what is our own; if they should love us for ourselves, we should usurp what is Christ's. A Minister's design in being beloved by his people, should be but to raise up seed to his elder brother: all his services must be but scaffolds to erect a building of glory to Christ. Ministers should labour to be good for their own benefit, and to be accounted good for the benefit of others. They should not do good to get a good name, but they should labour for a good name, that they may be the more able to do good. 7. The love of a Minister to his people, Obser. 7. should procure love again from his people. The Apostle in professing of love to these Christians, expected that they should love him again. Love must be the echo of love. It's often seen that they who love their people most, are beloved of them least. In a spiritual sense 'tis likewise true, that love descends more than it ascends. And ordinarily, beggary, or at least poverty, is all the requital which is returned for the Jewel of Plaindealing. People love not an eradicative, but a palliative cure of their spiritual distempers: Spiritual flatterers are commonly more respected than spiritual fathers. People and their lusts are so near together, that a godly Minister cannot be an enemy to the later, but he is esteemed such to the former. It's spiritual frenzy to rage against the Physician of thy soul. A Minister should requite such unkindness with the revenge of pity and prayer; and a holy resolution still to love, though he be the less beloved; endeavouring to do people good, though against their will. As Job's record, so such a Ministers recompense is on high. This for the first reason of the Apostles sending the following Exhortation to these Christians, they were beloved. The second follows, The careful diligence of the Apostle to further their spiritual welfare; When I gave all diligence to write unto you of the common salvation. And in that, 1. First, of the first particular, With what mind, and disposition, he endeavoured their good, or how he was affected in endeavouring to do them good. I gave all diligence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Explication whereof, Explicat. 1. I shall give the force and meaning of the words. Diligence, and all diligence. 2. Gather from thence what kind of diligence, and how qualified this of the Apostle here was. The Apostle expresseth the forwardness of his mind and disposition, in furthering their good, by two words, by his giving, 1. Diligence. 2. All diligence. Diligence: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Studium, Solicitudo, Diligentia, Festinatio. in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vulgar here translates it, solicitudinem, solicitude, or carefulness. Beza, studium, study, or earnest intention of mind; Our new Translation renders it diligence, as it doth also the same word, Rom. 12.8. 2 Cor. 8.7. Heb. 6.11. 2 Pet. 1.5. Sometimes again it renders it carefulness, as 2 Cor. 7.11. and forwardness, as 2 Cor. 8.8. and earnest care, as 2 Cor. 8.16. and haste, as Mark 6.25. Luke 1.39. The Greek word comprehends all these significations; for it signifieth an earnest, and serious bending, application, and intention of the mind about the things which we are doing; and this is study. It importeth also such a serious bending of the mind, as is with a fear of the future event; and this is care, carefulness, or solicitude. It also signifieth a speedy, and cheerful putting of a thing in execution; and this is diligence, and festination, forwardness, haste. The other word, all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle useth to express his forward disposition to do them good, increaseth and enlargeth the former. He gave not some part of, but all, or his whole diligence. For the Apostle doth here, as the Scripture often else where, put all for whole, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Rom. 10.18. 2 Tim. 3.16. his whole diligence was bend this way, and other things, in comparison of this, he neglected. In this channel did run (as it were) the whole stream of his diligence. 2. From this force and meaning of the words it may plainly be collected what kind of diligence this of the Apostle here was. 1. It was a solicitous careful diligence. He resented the danger of these Christians, and feared their spiritual loss and hurt by Satan, and his instruments. The care of these faithful ones was upon him, as upon holy Paul, was the care of the Churches. Gal. 4.19. 2 Cor. 8.16. 2 Cor. 11.28. Paul was afraid of the Galatians, of whom he traveled in birth till Christ was form in them. Love is ever solicitous, doth its best, and fears the worst. Titus had an earnest care for the good of the Corinthians; and among them none was offended, but Paul burned. 2. It was a studious, and an intentive diligence. It set his head and heart a working to do them good. There was an earnest and vehement application of both to this employment. Faithful Ministers are laborious; they are peculiarly called labourers, and they labour in the word and doctrine. Paul laboured more abundantly than they all. Timothy was to show himself a workman. All their titles, as Fishers, Soldiers, Watchmen, Labourers, etc. bestowed upon Ministers, commend Jude's diligence. 3. It was a cheerful willing diligence. Studium est animi vehemens ad aliquam rem magna cum voluptate applicatio. Bez. This he fully discovers both by the word diligence, and giving diligence. He was not forced to this employment. Paul, 1 Cor. 9.17. tells us, his reward came in a way of willing doing. Judas had the constraint of love upon him; his service was not like honey pressed, but of itself dropping. His feeding the Church was his meat and drink. This good work was not done with an ill will. 4. It was a speedy ready diligence; it was with a holy haste. The Seducers were already entered among these Christians; There was now no room for delays. The beginnings of this mischief were to be crushed. While Ministers are lingering, and doubting, Satan is devouring. They are soldiers, and Victory loves to fly upon the wing of Expedition. 5. It was his whole, utmost, entire diligence. Such a diligence as Paul professeth he used, when he said, As much as in me is, Rom. 1.15. I am ready to preach the Gospel. This work he made his business, and to it he gave himself; in comparison of this his diligence for other things was but negligence. For three years he warned every one, night and day with tears, Act. 20.31. Nay, he was glad to spend and be spent, 2 Cor. 12.15. He was fervent in spirit, but in serving the Lord. 1. Observ. 1. Greatest diligence is always to be used about the best things, about matters of greatest concernment. The custom of the world is to use substantial endeavours about circumstantial, and circumstantial endeavours about substantial employments. A holy remissness befits our care about the things of this life. A Christian should keep his sweat and industry for the things of heaven; when he useth the world, it should be as if he used it not. He should not pray, or hear, as if he heard, or prayed not. It's madness to make as great a fire for the roasting of an egg, as for the roasting of an ox; to follow the world with as much fervency, as we do holiness; and about trifles to be employed with vast endeavours. It's impossible to be too diligent for heaven, and difficult not to be over diligent for the earth. 2. Observ. 2. All that Ministers, even the best of them, can do, is but to be diligent, to take pains, and endeavour. Paul can but plant, Nostrum est dare operam, Dei dare operationem. Apollo's waters, God it is that gives the increase. It is our part to be diligent, it's God that blesseth that diligence. Aliud est docere, aliud flectere. One thing to preach, another to persuade. The organ-pipes make no music without breath. He that teacheth the heart, sits in heaven. God must have the praise in the succesfulness of the Ministry; Non scoundum profectum, sed laborem; non secundum quod valuimus, sed quod voluimus his glory must not cleave to our fingers, nor must Ministers be discouraged in the want of success, God never required that at their hands. He accepts of their willing mind, nor doth God reward them according to people's proficiency, but their own industry. 3. Observ. 3. Diligence in duty is the commendation of Ministers. The light of knowledge without the heat of love, speaks him not excellent. A golden key that opens not, is not so praised as a wooden one that opens the door. The shining, prancing, and trappings of a Steed, commend him not, but his serviceableness. Ministers are not made for sight, but for service. Sine cura cum pervenerit ad curam. Bern. Nothing more unsuitable than for him to live without care, who hath gotten a Cure. Pray the Lord (saith Christ) to send forth labourers into his harvest. Ministers must labour for the pulpit, Qui ludit incathedra, lugebit in gehenna. and in the pulpit; there must be the labour of study before we speak, the labour of zeal and love in speaking, the labour of suffering must be born after preaching; always the labour of praying before and after. Their plainest performances must be painful. Diligens negligentia. There must be a diligence even in their seeming negligence. Cursed is he that doth the work of the Lord deceitfully. Jer. 48.10. John 4.34. No danger is so great as spiritual, nor must any care be so great as Ministerial. A godly Minister must be careful for those that do not, and careful with those that do care for themselves. He should not only eat his bread in the sweat of his brows, but his sweat, John 4.34. his labour, should be his meat and drink. Love to Christ & souls should constrain him. His life is short, & his reward is eternal. Short seasons require quick services. The nearness of Peter's departure made him diligent. 2 Pet. 1.13, 14. Seldom doth the Kingdom of Heaven suffer violence under a remiss Ministry. A sleepy Preacher cannot expect a waking Auditory. It's uncomely to see a Minister weary himself in the world, in the family, in the field, in Courts of Justice. Omnibus avocamentis valedicat. He must take his leave of other employments. He must not leave the word of God, to serve tables. He is a Warrior, and must not entangle himself in the affairs of this life. They who sweat in worldly employments are commonly but cold in the pulpit. 4. Observ. 4. People who partake of the Ministers diligence, must take heed of negligence, a double negligence. 1. They must not neglect themselves: Nor 2. their Minister. 1. Not themselves, their own souls: they must carefully gather up that spiritual Manna that raineth upon them in this wilderness: they must not play with that meat which the painful Minister hath been long a dressing. If he take pains to do them good, what should they to do themselves good? 2 Pet. 1.5. Jam. 1.19. Isai. 60.8. They must give all diligence to make their Calling and Election sure; In this their day knowing the things of their peace, walking while they have the light: They must be swift to hear, fly as doves to the windows, delight in the word. Alphonsus' King of Naples read the Bible over forty times in his life time. The Bereans received the word with all readiness of mind. Acts 17.11. First, They must seek the Kingdom of God; not labour for that bread which perisheth, but for that which endureth to everlasting life. 'Tis not meat on the table, but in the stomach that nourisheth. A Ministers care without their own, will be but their curse. 2. They must not neglect their Minister: Double diligence deserves double honour. If the Minister consume his strength, they must labour to restore it. It's a shame that people should lay out more upon brooms to sweep their kennels, than upon a Ministry to cleanse their souls. If Ministers bring them venison, their souls must bless them. It was a saying of an holy man now with God, (but his speech died not with him) London loves a cheap Gospel. Dr. Stoughton. If Ministers spend their oil, people must supply it. They must administer of their temporals. Alas, they give but pebbles for pearls. Since the Ministry was so slighted, godliness never thrived. This for the first Particular, considerable in the second Reason; Why the Apostle sent the following Exhortation? viz. With what mind and disposition the Apostle endeavoured the good of these Christians, He gave all diligence. The second follows, In what work he was employed for, or by what means he endeavoured their good; viz. by writing: he gave all diligence; and it was to write. And why would the Apostle choose to further their salvation by the means of writing? Explicat. what was the advantage of a performance of that nature? His writing was sundry ways eminently advantageous. 1. It was helpful and advantageous to the absent; he could not speak, and therefore he writes to them. Being absent (saith the Apostle) I writ to them which heretofore have sinned. 1 Cor. 13.2. Writing is an invention to deceive absence. The use of Epistles, is, that even the separated by distance of place, may be near to one another 〈◊〉 affection; that there may be among the absent, a resemblance of presence. The pen is an artificial tongue, the relief of the dumb, and the distant; by it the former speaks plain, and the later alond. The rongue is as the pen of a ready writer; and the pen is as the tongue of a ready speaker. 2. The Apostles writing had the advantage to be diffusive of good to many. He was covetous of benefiting as many as he could, and his writing scattered holiness. Writing as it reacheth further, so more than the tongue. It's like a little leaven that leaveneth a great lump; even whole Countries, nay, after-Ages. Paul's Epistles are ours, though not in their inscriptions, yet in their benefit. Augustine was converted by reading part of that to the Romans. The pen hath the greatest Auditories. Rom. 13.13, 14. 3. The Apostles writing had the advantage of authority and esteem. Often the contemptibleness of bodily presence, by reason haply of defects in utterance, aspect, life, rank, etc. dampeth the spirit, and diminisheth the esteem of the worthiest speaker. Learned Doctor Fulk. Master G.H. Many are famous for their writing, who have been less esteemed for their speaking. Paul's adversaries objected the weakness of his bodily presence, 2 Cor. 10.10. when they confessed his letters were weighty and powerful. Writing abstracts the work from sundry prejudices against the workman. Many there are who build the tombs of the Prophets, and garnish the sepulchers of the righteous; who publish, allege, adorn the books (those monuments of the memories) of holy Fathers, and others, whose persons, had they lived in their times, they would have as much persecuted and opposed, as they now do those who are guided by the same spirit, and walk in those holy ways, in which those Saints of old did. Many, but meanly esteemed of in foreign Countries, by reason of their common and contemptible society, are most eminently and deservedly esteemed among us for their writings. 4. The Apostles writing had the advantage of permanency and continuance; it was a standing, lasting monument of his love, and their duty. Words pass away, and are forgotten, when writing remains. Every new tide blots out a writing on the sand, and every new Sermon makes the former forgotten; but writing deceives even death itself. It's a kind of image of eternity. Some by idleness have been dead while they lived; others by their labours have lived when they have been dead. 2 Pet. 1.15 Peter. endeavoured that the Christians might be put in remembrance even after his decease. Psal. 102.18. This shall be written (saith the Psalmist) for the generation to come. 1. Observ. 1. The desire of Ministers should be to benefit as many as may be. To help in the way to heaven, not their present, but even their absent friends; nor the age only in which they live, but even succeeding generations; they should (like a great fire) heat those who are a great way off. The world should smell of the sanctity, and holy labours of a godly Minister, even when he is removed out of it. He should, like Zisca, who commanded that a drum should be made of his skin, to terrify his enemies, even after his death be serviceable. Though the Prophets live not ever, yet their labours should. Zech. 1.5. Some of the ancient Worthies, like Samson, have thus done more good by their deaths, than by their lives. 2. Obser. 2. God's giving us the constant and standing rule of a written word, shows our great readiness to leave and swerve from him. As we could not have found out, so neither could we have kept in the right way, without a written word. We have ingenium erraticum, we love to wander, & should, without this light shining in a dark place. In the Infancy of the Church, and while it was contained in narrow bounds, God manifested his will without the written word, by dreams, visions, and audible voice: But error and profaneness increasing in after-generations, men could not be without Gods will committed to writing; without it we can neither find, nor keep our way to heaven. The Pope, unwritten traditions, the Sun, Moon, and Stars, Reason and Revelations, are all erring guides. 3. Observe. 3 Great is the goodness of God, who would have his will committed to writing, giving us a sure, 2 Pet. 1.19. a more sure word of prophecy; that upon which, we may more safely build, than upon the voice which came from heaven, when Christ was transfigured. How full of love is Christ to send Epistles to his Spouse the Church in his absence from her! Great is his care who hath safely transmitted an uncorrupted canon to every age of his Church, and set up a light, which the rage and subtlety of Satan can no more blow out, then can a man the Sun with a pair of bellows. God provides not only light in heaven, but light to heaven. He teacheth us in the School of Scripture. He hath not dealt so with every nation; the Heathen have but the school of creatures: Psal. 147.20. the Jews, though our careful Library-keepers yet understood not this written word. 4. Observ. 4. The great impiety of those, who neglect and undervalue the written word: I have written (saith God) the great things of my Law, Hos. 8.12. but they were accounted a strange thing. The written word is undervalved by some practically: their lives are visible (as much as in them is) confutations of it; they live crooked lives, though they have a straight rule; They commit the sins of darkness in a Land of light, and they do their work worse under this glorious light, than those who lived in darkness. Others disgrace the written word doctrinally. Papists say, Alb. Pighius. Costerus in Euchirid. Eccius. Bailius p. 1. Bellar. de verb. Dei. l. 4. c. 4. John Goodwin. Yo. Eld. p. 32. Vid. Blind guide guided, p. 47. it is not necessary for the Church, calling it by way of contempt, Atramentariam Theologiam, a dead letter, a divinity made of ink and paper; preferring before it the scripture which is made in the Pope's breast. To these may be added the Sectaries of our times, who peremptorily write, That no writing whatsoever, whether Translations, or Originals, is the foundation of Christian Religion. And to prove it, they borrow the popish arguments, whereof this is the prime; Religion was founded before the Scriptures, therefore the Scripture cannot be the foundation of Religion. They never remembering what is truly answered by our Divines, Chamier, Rivet, * Patribus olim Deus se familiariter ostendit, atque iis per se voluntatem suam patefecit, & tum Scripturas non fuisse necessarias fatcor: at postea mutavit hanc docendae Ecclesiae rationem, & scribi suam voluntatem voluit, & tum necessaria esse Scriptura coepit. Whitak. de perfec. Scrip. cap. 7. Whitaker, etc. the later whereof tells them, that though of old time, when God familiarly made known himself to the fathers, and by himself manifested to them his will, the Scriptures were not necessary; yet after God did change the course of teaching his Church, & would have his word written; the Scriptures were a necessary foundation. Obser. 5. The misery of those times and places, where writing is made an engine to advance the devil's kingdom. It's pity so useful an invention should be employed for any but for God; and that it should be used as a weapon against him. Heretical and profane writings kill souls at a distance, leaven a whole Kingdom with sin, and propagate impiety to posterity. Satan hath prevailed more with his pen than his sword against the Church. Far be it from a Christian Commonwealth to suffer weekly Advocates to write for Satan; to take away the pen from Judas, and to put it into the hand of the Seducers against whom he desires to write. We put not a sword into the hand of our own, may we never put a pen into the hand of God's exemies. This for the second Particular, in the second reason of the Apostles sending this following Exhortation, namely, by what kind of means he endeavoured the good of these Christians: viz. by writing. The third follows, the excellency and weightiness of that subject about which he was to write, the common salvation. Wherein he expresseth, 1. The nature thereof; it was salvation. 2. It's property; it was common. 1. The kind and nature of that subject about which he wrote; Salvation. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Explicat. here rendered salvation, properly signifieth a deliverance from danger and distress, as also a preservation of a thing in a condition of safety; such a preservation or safety, Chemnit. Har. in Luc. 1. Cameron. in Myroth. Evang. without which a thing would be lost and destroyed; and by which, it is perpetually preserved, and kept safe from all danger and evil whatsoever. But, Salvation is taken in Scripture sundry ways. 1 Sam. 14.45. 19.5. Isai. 59.11. Jer. 3.23. 1. First, For deliverance from temporal miseries and calamities. Exod. 14.13. Stand still, and see the salvation of the Lord. And 1 Sam. 11.13. To day the Lord wrought salvation in Israel. 2. For the power, and providential care of God, whereby he lets not his people want what is fit for them. Psal. 78.22. When they desired food, they trusted not in his salvation. 3. For the garments of joy, and feasting, which they were wont to wear upon occasion of public victories and deliverances, Psal. 132.16. Isai. 61.19. I will choath her priests with salvation. And Psal. 149.4. He will beautify the meek with salvation. 4. For the Author of salvation, whether temporal, or spiritual, Isai. 12.2. Psal. 27.1. The Lord is my light and my salvation. And Luke 2.30. Mine eyes have seen thy salvation. 5. For the Entrance into the estate of blessedness; John 4.22. Heb. 2.3. 2 Cor. 6.2. and so the means of salvation, the Gospel, as Act. 28.28. Salvation of God is sent to the Gentiles, and they will hear it: and the embracing of those means by faith, together with holiness of life, are called salvation, Luke 19.9. This day is salvation come to thy house. So Ephes. 2.8. Rom. 11.11. 6. For our blessedness and glorification in heaven; whereof there are two degrees. The first, At the time of our death, Acts 16.17. Rom. 10.10. when the soul being loosed from the body, is carried into the third heavens. The second, At the day of resurrection, when body and soul shall be received up into heaven by Christ, Rom. 13.11. Now is our salvation nearer than when we believed. And Heb. 1.14. Heirs of salvation, etc. 7. For our blessedness, as comprehending both our entrance into it here, and the perfection of it hereafter. Heb. 2.3. Acts 4.12. Acts 13.26. If we neglect so great salvation, Ephes. 1.13. The Gospel of your salvation, 2 Pet. 3.15. Account that the long-suffering of the Lord is salvation. In this last sense I take it in this place, The Apostle gave all diligence to write unto them, so of the means, way, and entrance of salvation in grace, that they might happily at length enjoy and partake of it in glory; and so of the fullness thereof in glory, that they may not neglect the entrance into it in grace. And deservedly is the happy estate of the faithful both in semine, and in fructu, in the first fruit, and full crop, in grace, and glory, called salvation. For, First, It is an estate of deliverance from the greatest enemies. Heb. 10.31. 1 Thes. 1.10. All the most cruel, oppressive enemies in the world are nothing to the fury of the great God, the wrath to come, the defiling and destroying power of sin, the curse of the Law, slavery to Satan. 2. It is a deliverance of the soul, the precious eternal soul. Mat. 10.28. What triumphs have been kept for deliverance of bodies from slavery! What trophies, pillars have been erected to those, who have saved our Estates and Liberties, and Country! These were but the shadows of Saviour's. 3. It's a deliverance from every Adversary, to be sure, from adversity by every Adversary. A complete deliverance. Nothing hurts the delivered by Christ; Luke 1.71. they are delivered from all that hate them. No sin, no devil, nor cross, nor death, shall hurt them. They are all conquered enemies. 4. It's a deliverance from every enemy fully. Luke 1.69. Heb. 7.25. Rom. 8. Christ is a horn of salvation, and able to the full to save all them that come to him, from the guilt and condemnation of sin. They are fully justified in this life; There is no condemnation to them who are in Christ; their iniquities are blotted out as a cloud; they are forgotten and forgiven; thrown into the bottom of the sea, and subdued. Mic. 7.19. Though they be sought for, yet can they not be found. Ephes. 5.27. And from the defilement and presence of sin they are fully saved in the next life: no spot, or wrinkle, or any such thing, shall there be in glory; no mixtures of sin with grace. Nothing that defiles shall enter into the new Jerusalem. Here the people of God are perficientes, perfecting; there perfecti, perfect. They shall let their mantle of corruption fall when they go up to heaven. 5. It's a perpetual deliverance, everlasting salvation, not for a few years, as were the deliverances of Israel by their Saviour's. It is a happy security, and a secure happiness. The saved by Christ shall never fall, never fall totally into sin, or for sin. 1 Pet. 1.5. They are kept by the power of God through faith, unto salvation. 6. It's a positive deliverance: a preservation not from evil only, but to good also; a preservation in grace, and unto glory. 1 Tim. 4.18. 1 Pet. 1.4. Paul calls it a preservation to an heavenly Kingdom; to an inheritance incorruptible, undefiled, that fadeth not away, where the perfection of all delights in the fruition of a soul-satisfying good, shall make us forget all our troubles. Heaven is an eternal triumph over all our former adversaries, and adversities. 1. Observ. 1. The faithful have many enemies. What need else of this salvation? Satan's design is their destruction, either for sin, or by sin, or both. He lieth most in wait for the soul enriched with holiness, and like the thief in the house, taketh most care to find the Jewels. Let not the faithful be secure, or discouraged: not secure, though Christ saves, yet our hearts betray us; And Satan is a waking enemy: not discouraged, for Christ is a waking friend, a powerful Saviour. 2. Observ. 2. They who are out of the way of salvation, out of Christ, and without holiness, are without safety. Secure they often are, but never safe. Sometimes they are kept from bodily dangers, and preserved by the general providence, and the universal care of God extended to all his works; but alas, this amounts not to Judes' salvation; it is rather reservation, than preservation. All the care of God toward the wicked, is but as the provision that a Jailor bestows upon his prisoner, to keep him alive against the day of execution; so that a sinner's preservation, is not only common, but cursed. A sinner's security is not from want of danger, but discerning. If the Command of God be not a hedge to keep thee from being a straying sheep, his care shall be no hedge to keep thee from being a devoured sheep. Was it dangerous for them of old to be shut out of the Ark, and the City of Refuge, and to be without blood upon their door posts? and is it not dangerous to be without a Jesus to deliver us from the wrath to come? 1 Thes. 1.10. They who will not be preserved from Satan as a seducer in their life, shall never be preserved from him as a destroyer at their death. Of this more before. 3. Observ. 3. The salvation of the faithful is begun in this life. Here they are Saints, and here they are saved. Heaven is but the flower of salvation blown out; here in this life, salvation is in the bud. Saints are here saved from the power of their corruptions; they are here in the Suburbs of Heaven: they here sit together in heavenly places in Christ. Ephes. 2.6. They here have salvation, not only in their desires, and expectations, but in its Cause. 2 Pet. 1.11. They have an entrance into the everlasting Kingdomof Christ. They are by faith united to that Head which is already in heaven. They are freed, though not from the company of, and contention with, yet from conquest by all their enemies; and there is always the certainty of this salvation, in respect of itself, the object, though not in respect of us, the subject. 4. The People of God are safe, and saved, Observe. 4. even while they are in dangers. Their enemies are but nominal. The keeper of Israel never slumbers, nor sleeps. Psal. 90. per tot. Though they be tempted, sick, persecuted, banished, yet never unsafe; and when ever God brings them into these conditions, 'tis because they are the safest for them. Their graces are always safe, their souls, their comforts safe, because Christ their Head, their hope, their all is safe. The poorest Saint hath his Lifeguard. He who provided a City of Refuge for those who killed men, will much more find out a City of Refuge for thee when men shall labour to kill thee. Of this more before. Observ. 5. 5. Our dangers and enemies in this life should exceedingly commend heaven to us. The Tempest commends the Haven; the Pursuit of the Enemy, the City of Refuge; the Storms, the Shelter. We are never fully safe, till we arrive at eternal salvation. It's strange that Saints should long no more to get into the bosom of Christ in glory; that they should be so unwilling to leave the lions dens, and the mountains of leopards. Cant. 4.8. Mundus turbatur, & amatur. We love to handle the world, though God makes it a bundle of thorns: what should we do if it were an heap of roses? 6. Observ. 6. God hath appointed the holy Writings for our salvation. Judas writes to further the salvation of these Christians. 2 Tim. 3.15. The Scriptures are able to make us wise to salvation. Gal. 6.16. Eternal peace is only upon those who walk according to this rule. The Scripture tells us not only what we shall find heaven to be when we are there, but how we should find the way thither. They are the pillar and cloud in our wilderness. The light which shines in a dark place for our guidance. Let us labour to have salvation furthered by them. How shall we escape, if we neglect so great salvation? How sad is it to carry these Letters of Heaven about us, only as Vrijah carried david's, for his own destruction. 7. The furthering of the salvation of others, Observ. 7. should be the end of our writing. To write the same things to you (saith Paul) is sufe. Phil. 3.1, 2. 1 Pet. 5.12. 1 John 2.1. Videtur quicquid literis mandatur, id commendari omnium eruditorum lectione debere. Cicero 2 Tusc. quaest. I have written (saith Peter) exhorting and testifying, that this is the true grace of God wherein ye stand. My little children (saith John) these things I writ unto you; that ye fin not. We must not write to show our learning, much less to obscure the truth. Nothing should be written, but what the reading of the best should commend. The best thing that many do by writing, is to make paper dear, but which is worse, they make their reader worse; it were well that either they would not write at all, or else writ a Book of Retractations. But among us, Sectaries after conviction write with more rage, instead of retractation. If these will not amend, readers are to take heed of buying their books, lest they embrace their errors; and rather to dig in the Mine of the Scriptures for gold, than to wallow in the mire of the Books of Sectaries and Seducers. This for the first, the nature of that subject, about which the Apostle was to write, Salvation. The second follows, the property of it, Common: common salvation. Wherein by way of Explication, we may show two things. 1. In what respect Salvation is called common. Explicat. 2. Why the Apostle here in this place doth call it so. Common cannot be here taken according to the usage of the word sometimes in the Scripture, as 'tis opposed to holy, and as importing as much as profane, or that which every one may use, or belongs to every one, as 1 Sam. 21.4. that bread which was not consecrated to God, or hallowed, and of which any might eat, is called common. So Act. 10.14.28. and 11.8. Meats forbidden by the levitical Law are called common and unclean, because the profane Gentiles did commonly use those meats, which the Jews, being an holy people, might not eat. Heb. 10.29. And so those Apostates are said to account the blood of the Covenant a common, or unholy thing: they esteeming the blood of Christ no more, then if it had been the blood of some ordinary person, or of some wicked or guilty one. Nor is common here to be taken unlimitedly, for that which is common universally to every one, as if none were excluded from this salvation. Mat. 7.14. Aug. de haeres. cap. 43. Origen is charged as if he held that those who lived and died the most flagitious of sinners; nay, that the devil himself, and his angels, after a thousand years' torments, should be saved. But Common is here taken in a limited sense; this salvation being common only to the faithful, who all have an interest in the same; it belongs to one of them, John 17.12. Rev. 7.9. Acts 1.8. Rom. 1.16. Acts 10.35. as well as to another; the meanest are not excluded it. Christ loseth none of his. It's a salvation for Jews and Gentiles, rich and poor, honourable and ignoble, bond and free, learned and illiterate. And thus 'tis common salvation sundry ways. 1. In regard of the meritorious purchaser of this salvation. There is one common Saviour, Ephes. 4.5. Ephes. 5.23. the Saviour of the body. Every member thereof hath influence from this head. There is one Lord, 1 Cor. 10.4. 1 Cor. 3.11. John 1.16. there is this one Mediator between God and man. They of old all drank of the same spiritual rock, Christ Jesus. Of his fullness we have all received. He is the sun that gives lustre and light to every star, the Well that filled every pitcher; the only foundation laid by all. 1. It's common salvation, in regard of the rule and way, by which we are guided thither. There is but one faith, called also Catholic. God calls all his people with one voice. Omnis unâ voce invitat, Cal. in 4. Eph. There's but one way to heaven, the good old way; there's one rule prescribed to all; sometimes it hath been more plainly, sometimes more obscurely discovered, but yet the way hath ever been the same. Our light now may be new for the degree, not for the kind of it. 3. It's common salvation, in regard faith both in the purchaser, and doctrine of salvation, is common to all true Christians. They all have the same spirit of faith. And faith (Tit. 1.4.) is called common. 2 Cor. 4.13. They all build upon the same personal and doctrinal foundation; and though like the boughs of a tree they cross one another in some things, yet they all grow upon the same root, and agree in that. Christ and Scripture is precious to all. 4. It's common salvation, in regard of the earnest of it. The holiness of the spirit is common to all the faithful. Ephes. 1.14. 2 Cor. 1.22. They all have the earnest of the purchased inheritance; some have more, some less given them in earnest, yet 'tis in all of the same kind, Heb. 12.14. 2 Tim. 4.8. and all have some. Without holiness none shall see God. 5. The waiting, the longing for this salvation is common to all believers. Tit. 2.13. They all love the appearance of Christ. They all are made to look upwards. Heaven hath ever been their Centre. 6. The profession of an interest in, and the hope of this salvation, is also common to all believers. They have all professed themselves strangers here below, Heb. 11.13.14. and they have ever shown that they seek a Country above. They have all had Heaven in their tongues, in their lives; they have not been ashamed to confess Christ before men; and have rather chosen to lose their lives, than the end of their living; to part with what they had in hand, rather than what they had in hope; with their possession, rather than their reversion. 7. It's common salvation, in respect of the term: the place of blessedness, to which all the faithful shall at length arrive. In heaven there shall be a general assembly, not one missing: whosoever believes, John 3.16. shall have everlasting life. God knows and loves all his children, as if he had but one. I will (saith Christ, John 17.24. ver. 12. speaking of all believers) that they whom thou hast given me, be with me where I am, that they may behold my glory. Of all that thou hast given me (saith Christ) I have lost none. Christ's own glory would be incomplete in heaven, if any one believer should be wanting. The poor partakes of the same heaven with the rich. Lazarus and Abraham met together in heaven. 1 Pet. 3.7. The wife is an heir of the grace of life with the husband. The servant shall reign in heaven as well as the Master. One heaven shall hold Jew and Gentile, Ephes. 4.13. bond and free. It's the place where we shall all meet. Explicat. 2. 2. Why doth the Apostle here call this salvation common, writing to these Christians? 1. Some conceive that by showing it was common to him, as well as to others, the surmise of his unfitness to write of so weighty a subject, might be cut off. Judas would (according to this opinion) show that he writes, to them of no other salvation, but what he himself in part understood, loved, expected with themselves; and therefore he being an experienced Doctor, they ought the more readily to follow him. 2. Others, as I apprehend more fitly, conceive, that the Apostle calls this salvation common, to prevent the self-exemption of any particular Christian from embracing the following Exhortation, and Directions, which belong to the salvation of all: q. d. I writ of the things which all have followed, that ever heretofore obtained salvation; and all must follow, who would not incur their own ruin; therefore let every one embrace them. 1. God is most free of his best blessings. Obser. 1. He affords salvation in common to all his people. He gives honour and riches but to few of them; he gives Christ and heaven to them all. God sometimes denies a crumb, even to him on whom he bestows a Kingdom. There are many things that a child of God cannot promise to himself, but heaven he may reckon upon. There's no famine, where there is bread, though there be no plums and apples. And if God give salvation, though he denyeth these worldly toys, there's no fear of famine. God gives those things but scantily, which often hinder from heaven. He keeps nothing from his people, but what they may well be without: When the poorest Saint looks upon the greatest Emperor in the world, he may say, though I have not the same worldly glory and wealth, yet I shall have the same heaven with him; only with this difference, I go not thither with so much luggage on my back. It's reported of the Duke of Hereford, when he was banished out of the Kingdom by Richard the second, that he should say, Well, yet I shall have the same sun to shine upon me, that he hath who banisheth me. 2. Christ and heaven are full and satisfactory; Observe. 2. they are enough for all. Salvation is imparted, but not impaired; the happiness of one is no diminution to the comfort of another. Christus & coelum non patiuntur hyperbolem. Christ and heaven cannot be praised hyperbolically; they are common fountains, and yet never drawn dry. The world is conscious of its curtnesse, when men are wary of having corrivals in any enjoyment. Worldly comforts are like a narrow tablecloth upon a broad table; those on both sides pull to themselves, and on neither side have they enough. Christ and heaven always call and invite, and rejoice in comers. The world altogether denies most, satisfies none at all. 3. None should be willing to be saved alone. Observ. 3. Heaven was made for a common good. It's angelical to rejoice when men are brought to heaven, and (as I may say) hyper-angelicall to bring them thither. Christians, (Ministers especially) should be common goods; like the Conduit that serves for the use of a whole City, Blessings to a whole Nation, compelling every one to the marriage Feast. Our gifts should be called common, not only because God commonly bestows them, but because we commonly use them. If heaven be large, our hearts should not be strait. How common a good was blessed Paul, who wished that all who heard him, Acts 26.29. were such as he was. This is an holy, honest covetousness. 4. They who teach others the way to salvation, Observe. 4. should be in a state of salvation themselves. He who hath sailed into foreign Coasts, discourseth more throughly and satisfactorily, than he who hath only map-knowledge. Then is the word like to grow, when the piety of the Preacher, waters the seed of the Sermon. He who loves not salvation himself, can hardly make others in love with it. Ministers must not only teach facienda, Animum non faciunt, qui animum non habent but faciendo. They must teach by doing, what they teach to be done. He who teacheth another should teach himself. He who comforteth another, should labour to do it with that comfort wherewith God hath comforted him. 2 Cor. 1.4. 5. The commonness of salvation to all believers, Observe. 5. should be a great inducement to every one to labour particularly for salvation, and that they may not miss of it themselves. It's our trouble here upon earth, when we see others obtain riches and preferments, and we ourselves go without them. We urge our friends with this argument, that they did such a kindness for such an one, and such an one, and therefore we hope they will not exclude us. Hast thou (said Esau to his father) but one blessing? bless me, even me also. Oh, go to God, and say, Lord, thou hast salvation for such and such a friend, have it also for me, even for me also, Oh my Father. It may be thou hast a godly father, or mother, a brother, or sister, be not content that they should go to heaven without thee. 6. There's but one way to heaven. Observ. 6. There are many Nations, more men, only one faith. The Jews shall not be saved by the Law of Moses, Gentiles by the Law of Nature, and Christians by the Gospel. 'Tis true, The just shall live by his own faith; but then 'tis as true, That the object of his faith, is the object of every one's faith that is saved, although the special application thereof be his alone. The Apostle Peter calleth faith, the like precious faith. 2 Pet. 1.1. 7. The partakers of this common salvation, Observe. 7. who here agree in one way to heaven, and who expect to be hereafter in one heaven, should be of one heart. It's the Apostles collection, Ephes. 4.3, 4. What an amazing misery is it, that they who agree in common faith, should disagree like common foes? That Christians should live as if faith had banished love? This common faith should allay and temper our spirits in all our differences▪ This should moderate our minds, though there be in-equality in earthly relations. What a powerful motive was ●hat of Josep●'s brethren to him to forgive their sin, Gen. 50.17. they being both his brethren, and the servants of the God of his fathers▪ Though our own breaths cannot blow out the taper of contention, Oh yet let the blood of Christ extinguish it. This for the second reason, why the Apostle sends the following Exhortation, drawn from his care and diligence to promote their happiness. 3. The third follows, taken from their present need of having such an Exhortation; in these words, It was needful for me to write. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Explicat. necesse, or necessitatem habui, I had necessity, word for word; or I held it needful. Here we translate it more agreeably to the English expression, It was needful for me; elsewhere, as Luke 14.18. I must needs; and (spoken of a third person) Luke 23.1. Of necessity he must; and 1 Cor. 7.37. having necessity. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated needful, signifieth in Scripture a threefold necessity. 1. A necessity of distress, and tribulation, as Luke 21.23. 1 Cor. 7.26. 2 Cor. 12.10. 2 Cor. 6.4. 1 Thes. 3.7. 2. A necessity of coaction, or constraint; such a force as opposeth one's liberty, and which makes one do a thing against his will, as, Philem. 14. it is opposed to willingly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That thy benefit should not be, as it were, of necessity, but willingly. And 2 Pet. 5.2. Feed the flock of God, etc. not by constraint, but willingly, 1 Cor. 9.7. not grudgingly, or of necessity. 3. A necessity upon supposition of some cause, ground, or reason, whereby it becomes necessary or needful, that such, or such a thing should be, or be done. And thus Christ saith, It must needs be that offences come; namely, Mat. 18.7. because of the power and malice of the devil, the weakness and perverseness of men. Acts 13.46. Likewise Paul and Barnabas told the Jews, It was necessary that the word of God should first have been spoken to you; namely, because of the Covenant which God had made with them above others. In this respect, he saith, Phil. 1.24. To abide in the flesh is more needful for you; namely, upon supposition of the benefit you may receive from me, and the want you will have of me. And 1 Cor. 9.16. Necessity is laid upon me, and woe unto me if I preach not the Gospel. And this was the necessity which Judas intends, namely, that whereby it became needful and necessary for some weighty causes to write to these Christians. And so it was needful in three respects. 1. In respect of his great care towards them. His diligence for their good, and desire of writing being so great, as that it would not suffer him to be silent: and so Erasmus interprets this necessity. 2. It was needful for him to write, in respect of his own duty, principally as he had the office of an Apostle, which he received to further their spiritual welfare: so Others. 3. But thirdly, (as Calvin, Beza, and the most interpret this necessity,) It was necessary for him to write in respect of their danger; their faith being in such hazard by false teachers and seducers; of himself he was forward and diligent to do them good, but he was further put upon this service of writing, by the very exigence and necessity of their present condition, they being so much hazarded by false Teachers and Seducers. And their danger by Seducers made it needful for him to write in sundry regards: 1. In regard of the destructiveness of those doctrines and practices which the Seducers brought in among them. They turned the grace of God into lasciviousness: they denied the only Lord God, and our Lord Jesus Christ: they despised dominions: they walked after their own ungodly lusts. These were not slight, but pernicious evils. Peter in 2 Pet. 2.1, 2. calls them damnable heresies, pernicious ways: not scratching the face, but stabbing the very heart of Religion. The eternal salvation of their precious souls was hazarded. 2. Their danger by Seducers made it needful for him to write, in regard of their subtlety and cunningness in propagating their impieties. The Devil made not use of the Ass, but the Serpent to tempt them: The seducers had craftily crept in among them: Eph. 4.14. 2 Pet. 2.3. they did by sleight and cunning craftiness lie in wait to deceive; they had feigned words to make merchandise of souls; pretences of Gospel-liberty, etc. 3. In regard of the great readiness even of the best, to give way to Seducers. Our natures are like tinder, ready to take with every spark. There is in the best a corrupt principle, that inclines to error in judgement, and impiety in practice; which, were they not kept by the power of God to salvation, would soon prevail. One who is diseased may more easily infect twenty that are sound, than those twenty can cure that one infected person. Rusty armour soon makes bright armour rusty, by lying near it; when as the bright armour imparts to the other none of its brightness. 1. The written word is needful as the rule of faith and manners. Observ. 1. Judas upon the entrance of the Seducers with their errors, tells the Christians it was needful to write this Epistle to regulate and direct them. They who deny that the written Word is necessarily required to be the rule of faith, must necessarily give way to the overthrowing of faith. There's no Truth in the Scripture can be proved or believed with a divine faith, unless the ratio credendi, or ground of such believing be the revelation of God in writing. John 20 31. John 1.5.13. These things are written (saith John) that you may believe that Jesus is the Christ. And These things have I written (saith he) unto you, that ye might believe in the name of the Son of God. 2 Pet. 1.9. We have a more sure word of prophecy (saith Peter) to which ye do well to take heed, as unto a light that shineth in a dark place. Without this light, the way of truth cannot be found. The Bercans searched the Scriptures, Acts 17.11. Luk. 24.25, 27. Act. 13.33. Rom. 14.11. whether those things they heard were so. The doctrines of faith have been ever by Christ and his Apostles proved, and errors which oppose them have been ever by them confuted by the written word. They who build not their faith upon the written word, must needs go to Enthusiasms, the Pope, or Reason for a Foundation. 2. The helping forward the good of souls, 2 Observ. 1 Cor. 9.16. is the most needful employment. Paul (as Judas here) tells us, that necessity was laid upon him to do this work: A saving Ministry is that which we cannot be without. We can better spare the Sun in the Firmament (as it was once said of chrysostom) than the preaching of a faithful Minister. The Word in its ministry is compared in Scripture to the most needful things; bread, salt, water, physic, armour, etc. Bread and salt are always set upon the table, whatsoever the other dishes are: Let our condition be what it will, the Word is always needful. The life of the the soul is the dearest, and the famine of the Word is the sorest. Places, though never so rich and glorious, are but magna latrocinia without the Word; dens of thiefs, not dwellings for men. The removal of the Gospel is a soul-judgment, and the soul of judgements. It's foolish to account the falling of the salt upon the table ominous; but it's our duty to lament the falling of them whom Christ calls the salt of the earth. Mat. 5.13. They who are weary of the word, are weary of heaven, weary of God. Ministers, for performing so necessary a work as is that of saving souls, should hazard themselves. What father would not burn his fingers to pull his child out of the fire? It is not necessary a Minister should be safe, but that he should be serviceable, and that a soul should be saved. 3. Observ. 3. The opposing of Seducers is a needful part of our Ministry. 'Twas this that made Judas account it needful to write to these Christians. It's the Ministers work to defend, as well as to feed people; to drive away the wolf from, as well as to provide pasture for the flock. The mouths of deceivers are to be stopped, and gainsayers must be convinced. Tit. 1.9, 11. They subvert (saith the Apostle) whole houses. Cursed be that patience which can see it, and lay nothing. I know not how it comes to pass, but among many, the opposing of seducers, is either accounted bitter, or needless; and it's still the policy of Satan not to suffer a sword in Israel. But if there be damnable heresies, I see not but there may be a damnable silence in those who should oppose them. 2 Pet. 2.1. Every one must give account for his idle words, and a Minister for his idle silence. 4. Observ. 4. Ministers should preach such doctrine, as is most needful for the places and people, with whom they have 〈◊〉 do. The Physician administers not one kind of physic to all distempers. Some Patients require one, some another. Some places abound most with profaneness, others more with errors. Some places are infamous for drunkenness, others for pride, others for covetousness, others for weariness of the Gospel. The Minister must suit his preaching to their exigences. It's not enough in war for a soldier to discharge his Musket though it be well charged with powder and bullet, unless also he aim well to hit the enemy. He who delivers good doctrine, and reproofs, but not suitable to the people whom he teacheth, dischargeth up into the air. God commands the Prophet to show the people their sins; Isai. 58.1. not to show one people the sins of another, but their own. Some observe that Christ in his doctrine ever set himself most against the raging impiety of the times wherein he lived. We find his vehemency expressed more against the secret subtle hypocrisies of the Pharisees, than against other sins, which in some times and places would have deserved most severe reprehension. And the truth is, the preaching of seasonable and needful truths is that which creates so much hatred to the faithful Ministers. People can be content to hear us preach of the sins of our forefathers, but not of the sins of the present times. People will not take honey out of the Lion, unless he be dead, nor taste sweetness in that preaching which is lively, and roars upon them in their way of sin. A good heart considers not how bitter, but how true; not how smart, but how seasonable a doctrine is. It desires that the word may be directed to it in particular. It sets its corruptions in the forefront of the battle, when God's arrows are flying, and patiently suffers the word of Exhortation. This for the third and last reason, which did put the holy Apostle upon sending the following Exhortation to these Christians, namely, the needfulness of sending such an Exhortation to them, It was needful for me to write; And so I pass from the first part considerable about the Apostles Exhortation. viz. the reasons why he did send an Exhortation. The second follows, viz. the Exhortation itself, in these words, And exhort you, that ye should earnestly contend for the faith once delivered to the Saints. In the words the Apostle sets down, 1. The way or manner of his writing, which was hortatory, or by way of Exhortation. 2. The matter, or subject of the Exhortation, or to what it was that he did exhort them, viz. earnestly to contend for the faith once delivered to the Saints. The first shows us what the Apostle did. The second what these Christians ought to do. First, Of the way, or manner of the Apostles writing, which was by way of Exhortation. And exhort you. In the Explication, Explication. I shall 1. Show the force and meaning of the word exhort. 2. Show from thence what manner of Explication this of the Apostle here was. 1. For the former: the word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated exhorting, properly signifieth to call to one, or vehemently to call out to another upon some urgent occasion: But it is in Scripture translated several ways, according to the nature and circumstances of the place where, and the thing about which it is used. Sometime it's rendered to pray, Precor, rogo, obsecro, peto. 2 Cor. 5.20. Heb. 11.19, 22. Philem. 9.10. entreat, beseech; so it's used 1 Cor. 4.13. Being defamed, we entreat. And Matth. 8.5. Then came unto him a Centurion beseeching him. And ver. 31. The devils besought him. So ver. 34. and Chap. 14.36. and 18.29, 32. Sometime it signifieth to exhort, Horror, exhortor, adhortor. as Luke 3.18. John exexhorting, preached. So Act. 11.23. and 14.22. Exhorted them with purpose of heart, etc. and, exhorting them to continue in the faith. So Heb. 3.13. exhort one another daily. Also Chap. 10.25. etc. and so in this place of Judas. Sometimes it signifieth to comfort, Consolor. and encourage; as, 1 Thes. 4.18. comfort one another. Act. 20.12. And were not a little comforted. Rom. 1.12. That I may be comforted together with you. Mat. 5.4. Blessed are they that mourn, for they shall be comforted. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Consolatory speech. Zech. 1.13. 2. The word having these significations, shows what manner of exhortation it was which the Apostle here useth. As, 1. It was a mild, sweet, and gentle exhortation: it had not the imperiousness of a lofty command; but the gentleness of a Christian entreaty: And thus the Apostle Paul tells Philemon, vers. 8, 9 Though he might be much bold in Christ to enjoin him, yet for love's sake he did rather beseech him. This is also suitable to that gentleness which Paul prescribes to Timothy, 2 Tim. 2.24, 25. The servant of the Lord must be gentle, apt to teach, patiented, in meekness instructing, etc. And 2 Tim. 4.2. Exhort with with all long-suffering. And the Apostle tells us not only his practice, 1 Thess. 2.7. that he was gentle among them, as a nurse cherisheth her children: that he warned the Ephesians night and day with tears, Acts 20.31. that he charged every one as a father doth his children, 1 Thes. 5.11. But expresseth also his pattern, 2 Cor. 10.1. I Paul beseech you by the meekness and gentleness of Christ, who was the copy of meekness. Both he and his servants gave the lamb, not the lion for their cognizance, pitying the defects and weaknesses, resenting the dangers, and tenderly handling the sores of every soul. 2. It was an ardent, earnest, and vehement exhortation. Though it were sweet, yet it was not slight; though with all his meekness, yet also with all his might: and this was the right temper of an Apostolical spirit, neither to be incompassionate when zealous, nor remiss when gentle; ever to be driving the flocks, though not to over-drive them. Paul's advice to Timothy in 2 Tim. 4.2. was, to be instant in season, out of season, to exhort, etc. Paul was an excellent Orator, and all his Oratory was employed to persuade men to be saved. Never did malefactor so plead to obtain his own life, as did blessed Paul plead with men to accept life: He was a wooer of souls to Christ, and he would take no denial. Though the more he loved, the less he was beloved, though the more he sued to them, the more he suffered from them, yet he suffers all things for the elects sake. He labours abundantly; He becomes all things to all men, 1 Cor. 9.22. that he might by all means save some. What importunate beseechings are his Epistles filled with! he seemeth to besiege souls with beseechings. I beseech you by the mercies of God, Rom. 12.1. I Paul my beseech you by the meekness and tenderness of Christ, 2 Cor. 10.1. I the prisoner of the Lord, beseech you, Ephes. 4.1. (never did a poor prisoner so earnestly beg at the grate for bread.) We beseech you by the coming of our Lord Jesus Christ, 2 Thess. 2.1. etc. 3. It was an encouraging, animating, strengthening, establishing Exhortation; such a one as is used to faint-hearted soldiers in battle: He raiseth up the spirits of these Christians to withstand Seducers. Such a Lion-like Leader would even make an army of Hearts courageous, and put life into dead men. Davenant. in Col. 2.2. It's a great comfort to men going to fight, to see themselves regarded even by those who cannot help them, to hear men with loud voices calling to them, wishing them good success, and encouraging with hopes of victory; a greater, when men will engage with them. Such was Judas in his present exhortation: such was the Apostle Paul, who was set for the defence of the Gospel; whose bonds made the brethren confident: who so often bids the faithful to quit themselves like men, 2 Cor. 16.13. Phil. 4.1. 1 Thes. 3.8. Ephes. 6.10. to be of good comfort, to watch, to stand fast in the faith, to be strong, to be strong in the Lord, to stand fast in the Lord. Such was Barnabas, who exhorted the brethren, that with full purpose of heart they should cleave to the Lord. 1. Obser. 1. Gentleness and meekness is necessary for every exhorter. We live not among those who are perfect; and their defects should make us meek, as well as their duty make us earnest. Meek persuasions most take with ingenuous spirits. Men will rather be led than drawn; the cords wherewith we draw others should be the cords of a man. Ministers should rather delight in the optative, than in the imperative mood. Indeed, the temper of the exhorted is much to be observed: Some are more sturdy, others more tender; and there's a difference to be put between an iron vessel and a Venice glass in the cleansing of them: But all gentle means are first to be used; we should choose to be gentle, and rather to drive away, than shoot the bird. 2. Observ. 2. No persuasions or entreaties should be so vehement, as those which are for the good of souls. It's hard not to be too importunate when we desire any thing for our own good: impossible to be so when we request others for their own souls. Knowing the terror of the Lord, 2 Cor. 5.11. (saith the Apostle) we exhort men. It's an holy impudence, to be impudent in calling upon people to regard their souls. It's a sinful modesty to prefer courtesy herein before Christianity. The Conscience of the most gainsaying sinner will commend an importunately exhorting Christian, although his Lust be angry with him. That which can never be learned enough, can never be taught enough. That which men can never avoid enough, they can never be warned of enough. It's very good manners in Christianity to stay, and to knock again, though we have knocked more than three times at a sinner's conscience. 3. Observ. 3. The best Christians often stand in need of quickening by holy incitements. The strongest arms, like Moses', want holding up: the ablest Christian may now and then have a spiritual qualm: He who is now (as it were) in the third heaven, 2 Cor. 12. may anon be buffeted with the messenger of Satan. Grace in the best is but a creature, and defectible; only the power of God preserves it from a total failing. Corruption within is strong, tentations without are frequent, and all these make exhortation necessary. A Christian more wants company as he is a Christian, than as he is a man, though much as both. The hottest water will grow cold, if the fire under it be withdrawn. 4. Observe. 4. Isa. 23.16. Hos. 6.1. Mal. 3.16. 1 Sam. 23.16. Holy exhortation is an excellent help to Christian resolution. It's as the sharpening of iron with iron; It's a whetstone for the relief of dulness. Jonathan in the wood strengthened David's hand in God. They who fear the Lord must often speak one to another. The want of communion is the bane of Christian resolution. When an Army is scattered, 'tis easy to destroy it. The Apostle Heb. 10.23, 24. joins these two together, the holding fast the profession of our faith without wavering, the provoking one another to love and good works, as also the exhorting one another. 5. Observe. 5. Heb. 13.22. Christian's must suffer the word of Exhortation. They must be entreated. If importunity overcame an unrighteous Judge to do good to another; how much more should it prevail with us for our own good! Let not Ministers complain with Esay; I have spread out my hands all the day to a rebellious people. Isai. 65.2. Heavenly Wisdom is easy to be entreated. Men want no entreaty at all to do good to their bodies. Whence is it that when we want no precept (and therefore have none) to love ourselves; all Precepts and Exhortations are too little to persuade us to the true self-love? This for the way or manner of the Apostles writing, it was by Exhortation. The second followeth, The Apostles expressing to what he exhorted these Christians, viz. earnestly to contend for the faith once delivered to the Saints. In which words, I consider two things. 1. What it is which the Apostle here commends to them carefully to maintain and defend: The faith once delivered to the Saints. 2. The means whereby, or, the manner how he exhorts these Christians to maintain and preserve that thing: which was by earnest contention, Earnestly contend. 1. What thing it is which the Apostle here commends to these Christians to maintain and preserve; viz. The faith once delivered to the Saints. This thing the Apostle here first specifieth, calling it the faith; secondly, amplifieth, three ways, 1. It was faith given, or delivered. 2. To the Saints delivered. 3. Once delivered. 1. He specifieth the thing which these Christians were to maintain and defend, Explicat. faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word faith in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doceo, and persuadeo, to teach, concerning the truth of a thing which we persuade men to believe; & it is in Scripture taken either properly, or improperly. 1. Properly: and that either 1. In its general notion, for that assent which is given to the speech of another. Or 2. In its different sorts and kinds: and so it's either humane, or divine: humane, the assent which we give to the speech of a man: or divine, the assent which we give to divine Revelation. This divine faith is commonly known to comprehend these four sorts. 1. Historical faith, called also by some dogmatic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is nudus assensus, that bare assent which is given to divine truth revealed in the Scripture, without any inward affection either to the revealer, or to the thing revealed. Thus the devils believe, James 2.19. and ver. 17. This is called dead faith. 2. Temporary faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (not so properly called a different kind of faith from the former, as a further degree of the same) which is an assent given to divine truths, with some taste of, and delight (though not applicative and prevalent) in the knowledge of those truths for a time; Mat. 13.21. he endureth for a while. Luke 8.13. for a while they believe. Miraculosa. 3. Miraculous faith, is that special assent which is given to some special promise of working miracles; and this is either active, when we believe that miracles shall be wrought by us, as 1 Cor. 13.2. Mat. 7.22. or passive, when we believe they shall be wrought for and upon us, Acts 14.9. 4. † Justificans. Justifying faith, which is assent with trust, and affiance to the promise of remission of sin, and salvation by Christ's righteousness, Rom. 3.26. Gal. 2.16. Luke 22.32. Acts 15.9. Rom. 4.5. etc. 2. Faith is considered improperly, and so it's taken in Scripture four ways especially. 1. For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De hac fide nunc loquimur quam adhibemus cum alicui credimus, non ca quam damus cum alicui pollicemur; nam & ipsa dicitur fides; sed aliter dicimus, non mibi habuit fidem; aliter, non mihi servavit fidem. Illud est, non credidit quod dixi; hoc, non fecit quod dixit; secundùm hanc fidem quâ credimus, fideles sumus Deo; secundùm illam verò quâ fit quod promititur, etiam Deus est fidelis nobis. Aug. lib. 6. de sp. & lit. cap. 31. fidelity, and faithfulness. And so faith is attributed to God, Rom. 3.3. Shall their unbelief make the faith of God without effect. And to man, Mat. 23.23. Yea have omitted the weightier matters of the Law, judgement, mercy, and faith. This is (as Cicero saith) Dictorum conventorúmque constantia, the truth and constancy of our words and agreements. So we say, he breaks his faith. Punica fides. 2. For the profession of the faith, Act. 13.8. Acts 14.22. Rom. 1.8. Your faith is spoken of throughout the world. 3. For the things believed, or the fulfilling of what God hath promised, Gal. 3.23. Before faith came, we were kept under the Law, shut up unto the faith which should afterward be revealed, and ver. 25 But after that faith is come. Here faith is taken for Christ, the Object of faith. 4. For the doctrine of faith, or the truth to be believed to salvation; and more peculiarly, for the doctrine of faith in Christ, Acts 6.7. A great company of the priests were obedient to the faith. Rom. 3.31. Do we make void the law through faith? Nomine fidei censetur, & illud quod creditur, & illud quo creditur, Lomb. Rom. 12.6. Acts 24.24. He heard him concerning the faith in Christ, Gal. 1.23. He now preacheth the faith, which before he persecuted. So 1 Tim. 4.16. Gal. 3.2. So here in this place of Judas, Faith once delivered, is to be understood of the faith of heavenly doctrine, the word of faith, which the Apostle saith, God had delivered to them; and they were to maintain against the opposite errors of seducers. This holy doctrine being called faith, 1. Because it is the instrument used by God to work faith. The Spirit by the word persuading us to assent to the whole doctrine of the Gospel, and to rest upon Christ in the promise for life. In which respect, faith is said to come by hearing, Rom. 10.15. And the Gospel, the power of God, Rom. 1.16. etc. to every one that believes. The faith to be believed begets a faith believing. 2. Because it is a most sure, infallible, faithful word; and deserves to be the object of our faith and belief: The Author of it was the holy and true, Rev. 3.7.14. Tit. 1.2. 2 Pet. 1.2. the faithful and true Witness, God who cannot lie. The Instruments were infallibly guided by the immediate derection and assistance of the holy Ghost. The Matter of it an everlasting truth; the Law being a constant rule of righteousness; the Gospel containing promises which shall have their stability when heaven and earth shall pass away; and of such certainty that if an angel from heaven should teach another doctrine, he must be accursed; It abounds also with prophecies & predictions most exactly accomplished, though after hundreds, yea thousands of years. The form of it which is its conformity with God himself, showeth that if God be faithful, Heb. 4.12. Psal. 19.7, 9 needs must his word be so; its powerful, it searcheth the heart, its pure, and perfect true and faithful, and all this in conformity with the power, omniscience, purity, perfection, truth of God himself. The end of it is to supply us with assured comfort. Rom. 15.4. Observ. 1. 1. The word of life is most worthy of assent and approbation. No word so much challengeth belief as Gods: it's so true and worthy of belief, that it's called faith itself. When in Scripture the object is called by the name of the habit or affection, it notes, that the object is very proper for that habit or affection to be exercised about. Heaven is in Scripture called joy, to show, it's much to be rejoiced in: and the Doctrine of salvation is called faith, to show that its most worthy of our faith. Infidelity is a most inexcusable and incongruous sin in us, Tit. 1.2. Heb. 6.18. Isa. 53.1. when the faithful and true God speaks unto us. It's impossible for God to lie; and yet [Who hath believed our report?] may be a complaint as ordinary as it is old. How just is God to give those over to believe a lie, who will not believe the truth! How miserable is their folly, who believe a lie, and distrust faith itself! 2. Observ. 2. Deplorable is their estate who want the doctrine of salvation. They have no footing for faith; they have, they hear nothing that they can believe. Uncertainty of happiness is ever the portion of a people who are destitute of the Word. He who wants this light, knows not whither he goeth. The Fancy of the Enthusiast, the Reason of the Socinian, the Traditions of the Papist, the Oracles of the Heathens are all Foundations of sand; death shakes and overturns them all. 3. Observ. 3. The true reason of the firmness and steadfastness of the Saints in their profession: they lean upon a sure word, Spiritus sanctus non est Scepticus, ne● opiniones in cordibus, sed assertiones producit, ipsâ vit â & omni experientiâ certiores. a more sure word than any revelation; a word called even faith itself. Greater is the certainty of Faith, then that of Sense and Reason. It's not Opinion and Scepticism, but Faith. The holy Ghost is no Sceptic; it works in us not opinions, but assertions, more sure than life itself, and all experience. The more weight and dependency we set upon the word (so firm a foundation is it) the stronger is the building. None will distrust God, but they who never tried him. 4. Our great end in attending upon the word, should be the furthering of our faith. The jewel of the Word should not hang in our ears, but be locked up in a believing heart. 'Tis not meat on the table, but in the stomach, that nourisheth; and not the Word preached, but believed, that saves us. The Apostle having specified the thing which they were to maintain, Faith: he amplifieth it, and that three ways. 1. Explicat. 2. He saith it was delivered. The word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated delivered, signifieth to be given, or delivered from one to another several ways (in Scripture) according to the circumstances of the place where, and the matter about which 'tis used. Sometime it importeth a delivering craftily, deceitfully, or traitorously, in which respect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendered to betray as Matth. 2.4.10. and Chap. 26 15, 16, 21, 23, 24, 25. and Chap. 16.45, 46, 48. In some places it signifieth a delivering in a way of punishment, and suffering, As Mat. 4.12. Jesus heard that John was delivered up. So Mat. 5.25. and 10.17.19.21. and 17.22. and Acts 7.42. etc. In other places it signifieth a delivering in a way of committing something to one's trust, to be carefully regarded and preserved, as Mat. 11.27. and 25.14, 20. and John 19.20. and 1 Pet. 2.23. And thus it frequently signifieth a delivering by way of information, or relation of doctrines and duties from one to another, to be kept and observed; And that both from God, first by the speech, and afterward by the writing of holy men for the use of his Church, as 1 Cor. 11.2. 2 Thes. 2.15. and 3.6. 2 Pet. 2.21. and also from men who often deliver doctrines to others, not written in the word, Mat. 15.2. Mark 7.9.13. but invented by men. In this sense the delivering here mentioned is to be taken; namely, for such an information, or relation of God's will, as they to whom it is delivered, are bound to preserve and keep as their treasure: In which respect, the delivering of this faith, or doctrine of salvation, comprehends, first, Gods bestowing it: secondly, Man's holding, and keeping it. 1. God's bestowing it; and in that is considerable, 1. In what ways and after what manner God delivered it. 2. What need there was of this delivery of the faith by God. 1. In what ways God delivered the faith; the Scripture tells us, he hath delivered it either extraordinarily, Num. 12.6.8. Heb. 1.1. as immediately by himself, by Angels, by a voice, by a sensible apparition to men; sometime when they were awake, at other times when they were sleeping, by dreams; sometime only by inward inspiration. Or ordinarily, and so he delivers the doctrine of faith 1. To his Ministers, whom he hath appointed to be Stewards thereof to the end of the world; partly, by qualifying them with gifts, and Ministerial Abilities; and partly, by appointing, and setting them apart for the Ministry, by those whom he hath authorized thereunto. 2. To his people, by the Ministry of his servants, who have instructed the faithful, sometime by preaching with a lively voice, and afterward, by committing the doctrine of faith to writing. And Ministers shall to the end of the world be continued to deliver this doctrine of faith to the Church, for their edification in holiness. And among those people to whom Ministers deliver this faith externally; some there are to whom it is delivered also effectually, by the internal revelation of the Spirit, which so delivers this doctrine of faith to all the Elect, that they themselves are delivered into it; Rom. 6.17. their understandings being savingly enlightened to see that excellency in it, which by the bare Ministry of it cannot be perceived; and their wills persuaded to embrace it, as that rule of life according to which they will constantly walk. 2. What need there was of the delivery of this faith. 1. In regard of the Insufficiency of all other doctrines or prescriptions in the world to lead to life. Only this doctrine delivered is the rule of faith and manners. Peace internal and eternal is only afforded to them who walk according to this rule. Gal. 6.11. God brings to glory only by guiding by these counsels. All other lights are false, are fools fires, which lead to precipices and perdition. This is the light which shines in a dark place; 2 Pet. 1.20. to which who ever gives not heed, can never find the way to heaven. Learned Ethnics never wrote of eternal happiness in their Ethics. 1 Cor. 1.21. The world by wisdom knew not God. 2. In regard of the total insufficiency of man to find out this doctrine of himself. The things delivered in this doctrine, are mysteries, supernatural, and depending on the mere will and dispensation of God. The incarnation of the Son of God, Col. 1.26. expiation of sin by his death, justification by faith, could never have entered into the mind of man, unless God had revealed them. They depend not upon any connexion of natural causes. Though there be a kind of natural Theology, yet there's no natural Christianity. Also the understanding of man is so obscured by the darkness of sin, that in spirituals it is purely blind. The natural man perceives not the things which are of God, 1 Cor. 2.14. 2. This delivering of faith comprehends the keeping and holding it by those to whom it was delivered. This is done therefore, 1. by Ministers. 2. by every Christian. 1. This duty is incumbent on Ministers, who must keep the truth, hold fast the faithful word, and be tenacious, Tit. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holding it (as the word signifieth) against a contrary hold, with both their hands, with all their strength, Jer. 10.27. Amos 7.14. holding it in their understanding, in their affections, in their preaching and delivery, in their life and practice, not parting with it for fear or favour, either to Sectaries, or Politicians, rather parting with their lives, than their sword. 2. The faith is kept by every Christian, by persevering in the knowledge, love and practice of it. Every Saint must keep it in his head, in his heart, in his hand; this he must do, though for keeping the truth, he lose his life. 'Tis not the having, but the holding the truth, Rev. 2.13. which is a Christians crown. He who lets it go, never had it truly and effectually in the love of it, nor shall ever enjoy it in the recompense of it. Of this more afterward. 1. God was the Author of the doctrine of life; Observ. 1. though by men, yet from him hath it always been delivered; it's his word and revelation. The word of the Lord, and thus saith the Lord, is the Scripture stamp and superscription. When the Patriarches and Prophets preached it, it was from him; when holy men of old time wrote it, it was from him; though he hath spoken in divers manners, yet 'twas he that spoke. When the doctrine of life was committed to writing, he commanded it. He moved and inspired holy men to write, 2 Pet. 1.21. 2 Tim. 3.16. Exod. 17.14. chap. 34.27. Isai. 8.1. chap. 30.8. Jer. 36.2. They were his Organs and Instruments of conveying his mind to the world. The Spirit of the Lord (saith David, 2 Sam. 23.2.) spoke by me, and his word was in my tongue. And Acts 28.25. The Holy Ghost spoke by Isaiah. Quicquid Chri. stus de suis dictis ac factis, nos scire voluit, ipsis scribendum tanquam suis manibus imperavit. Aug. l. 1. de cons. Evang. c. 35. And 1 Pet. 1.11. The Spirit of Christ in the Prophet's foretell his sufferings. These and the other holy men, were the Scribes, the Pens, the Hands, the Notaries of the Spirit. They wrote not as men, but as men of God; when any book is called the Book of Moses, the Psalms of David, the Epistle of Paul; it's in respect of Ministry, not of the principal cause. 2. Great is the necessity of Scripture. The doctrine of life could never without a scriptural delivery have been found out; without it indeed, this doctrine was between two and three thousand years preserved by the delivery of a lively voice; but afterwards when their lives who were to deliver the word, grew short, men numerous, memory frail, the bounds of the Church enlarged, corruptions frequent; and therefore tradition an unfaithful keeper of the purity of doctrine, (as appears by Tharah's, Jos. 24.3. Gen. 35.2. Apostoli quod primum praeconiaverunt, postea per Dei voluntatem in Scriptures nobis tradi derunt fundamentum & columnam fidei vostrae futurae. Iren. lib. 3. adv. haeres. c. 1. and Abrams worshipping of other gods, the idolatry in Jacob's family, etc.) God appointed that the doctrine of life should be committed to writing; and upon supposition of the will and pleasure of God, whose wisdom hath now thought fit to give us no other rule and foundation of faith, the written word is now necessary, as the means of delivering faith to us. Had not the faith therefore been delivered in Scriptures, whence should it have been found, how retained? The written word is the cabinet, wherein lies the jewel of faith; the star which shows where the Babe lodgeth, the light which discovers the beauty of salvation; A Book of Apocalyps, or Revelation of Christ. 3. Strong is the engagement upon us to be thankful for Gods discovering to us the doctrine of faith. It was above the compass of Reason and Nature, ever to have found it out by their own inquiry: Rom. 16.25 Ephes. 1.9. Ephes. 3.9. neither men nor Angels could have known it without divine revelation. It was a mystery, a great, an hidden mystery, which was kept secret since the world began. How much to be adored is God's goodness to us, to whom the Faith is delivered, though from others it was hidden! This Faith, without the knowledge whereof there's no salvation, Deut. 7.6.7. Mat. 11.25, 26 and which could never have been known but by revealed light, was not given to us rather than to others who lived and died in the utter ignorance thereof, for any preceding difference and disposition thereunto in us, but only out of the mere love and free grace of God. 4. Observ. 4. The great impiety of those who obtrude a faith upon people invented by men, not delivered by God: who erect a building of faith upon the foundation of Philosophical principles. Schoolmen and Papists fasten many things for articles of Faith upon the people, Ex philosophorum ingeniis, omnes haereses animantur. Tert. adv. Marc. l. 1. which they never received from divine delivery, but from the discourse of blind Reason: What else are their errors concerning Worship, , inherent Righteousness, the merit of Works, etc. but streams which flowed from the Ethics of Philosophers, not the Epistles of Paul? Humane Reason is deceitful, when it goes beyond its bounds: A Philosopher, as such, is but a natural man, and perceiveth not the things of God. Blind men cannot judge of colours, beasts order not humane affairs,; nor must humane Reason determine of heavenly doctrine. The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine; Hagar must be ejected, if she submit not to Sarah. Reason must be subdued to Faith. 5. Great is the dignity of a Ministers Office. Observ. 5. 2 Cor. 4.7. The end of it is the delivering of the Faith to people. Ministers, though earthen vessels, yet carry a treasure; though torn caskets, yet they contain jewels. A faithful Minister is God's Steward, to dispense his blessings. He is a Star for light and influence; a Cloud to distil down showers of plenty upon God's weary heritage; a Nurse, a Father, a Saviour, a common Good. Joseph's Office in delivering out of Corn to the people in the Famine, made him honoured; how worthy an employment is it then to deliver to souls the bread of life? 6. Observ. 6. It's a great sin to part with the faith delivered to us. It's an heinous sin either in Ministers or People: In the former, when they shall either give it away, or suffer it to be taken from them: Phil. 1.17. For the defence of the Gospel they are set; they must be men made up of fire in the midst of a field of stubble or errors; though holily patiented when their own interest, yet holily impatient when the interest of Christ is endangered. They must not be dumb dogs, when thiefs attempt to rob the House of God, the Church. Though they must not by't the children within, yet neither spare the thief without. Nor is any Christian exempted in his station from the duty of keeping Faith: Pro. 23.23. they must not sell the truth, not patiently suffer Sectaries and Persecuters to bereave them of it: not for the love of their swine suffer Christ to go, much less send Christ out of their Coasts: not part with the faith by keeping their money. In a word, they must keep the faith by perseverance in the love and profession of it, by taking heed of error and profaneness; lest being led away with the error of the wicked, they fall from their steadfastness. 2 Pet. 3.17. 2. Judas saith in the amplification of this faith, that it was delivered to the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It may here be enquired, 1. Who are holy and Saints. 2. Who the Saints are to whom this faith was delivered. Men are called holy in two respects. 1. In respect of the holiness of destination separation, Explication. or being set apart from common uses and employments to the holy service of God; 2 Chro. 7.16. Isai. 13.3. 1 Kings. 9.3. thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to separate, and thus not only men, but the Temple, vessels, Sabbath, Tabernacle are called holy. The first born Exod. 13.2. God commandeth Moses to sanctify: which he explains Ver. 12. Thou shalt set apart to the Lord, etc. Thus the Prophets and Apostles are often in Scriptures called holy; and Jeremy was sanctified from the womb, Jer. 1.5. in regard of this holiness of separation and dedication: and all visible professors and their children are called holy, 1 Cor. 7.14. as likewise may the whole body of a visible Church. 2. In respect of their having holiness really and properly put into them: which is done by the holy Spirit, (whence it is read of the sanctification of spirit) it abolishing their native pollution and unholiness, 2 Thes. 2.13. 1 Pet. 1.2. 1 Cor. 1.2. Exod. 19.6. and bestowing upon them graces and holy qualities by the renovation of God's image in them. And the holy Spirit makes them holy in two respects. 1. Of not holy privatively; and so man that had lost totally his holiness is made holy by regeneration or effectual vocation. 2. Of less holy; and so God's children are sanctified, by being enabled to the exercise of an actual mortifying of sin, and living in holiness, with proceeding in both. 2. Who the Saints are to whom the faith was delivered. 1. Some by Saints here understand those holy Prophets, Apostles, and other Ministers, who are holy by peculiar Office and Employment, to whom God delivered the doctrine of Faith, either of old, in an extraordinary, or since, in an ordinary way, that they might be his Ministers in delivering it unto others; and these in Scripture are called holy, Luke 1.70. He spoke by the mouth of his holy Prophets, which have been since the world began. And Acts 3.11. the same words are again used. So 2 Pet. 1.21. Holy men of God spoke as they were moved by the holy Ghost. So 2 Pet. 3.2. The words spoken before by the holy Prophets. Rev. 18.20. Ye holy Apostles and Prophets. And Rev. 22.6. The Lord God of the holy Prophets. And these in a peculiar manner had the doctrine of faith delivered to them. Act. 1.8. Ye (Apostles) shall be witnesses to me both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth. Mat. 28.19. These had commission to teach all nations. By these, Heb. 2.3. the great salvation was confirmed. Paul tells the Corinthians 1 Cor. 11.23. he had received from the Lord that which he delivered to them. And 1 Cor. 15.3. I delivered unto you first of all, that which I also received. And 1 Cor. 9.17. A dispensation of the Gospel is committed to me. 2 Cor. 5.19. God hath committed unto us the word of reconciliation. Gal. 2.7. The Gospel of uncircumcision was committed to me. 1 Tim. 1.11. The glorious Gospel of the blessed God was committed to my trust. 1. Tim 6.20. O Timothy, keep that which is committed to thy trust. He principally means the Gospel with which God had entrusted him. So Tit. 1.3. etc. 2. But (not excluding the former) by the Saints to whom the Faith was delivered, I understand All the people of God to whom it was delivered by the servants of God: And as some of these were Saints in regard only of visible profession and dedication, and others were made Saints in respect of true and saving sanctity: so the faith was delivered unto these differently; to the former, by way of outward administration and visible dispensation; to the later, who were made true Saints, by way of saving and effectual operation. They who were, and continued to be only visible and external Saints, had the faith delivered unto them, as the common sort of Israelites had, to whom God wrote the great things of his Law, and yet they were accounted a strange thing, Hos. 6.12. and to whom were committed the oracles of God, Rom. 3.1. and yet they believed not: Isai. 53.1. contenting themselves in the retaining the letter of the Law, declaring Gods Statutes, and taking his covenant into their mouth; in the mean time never regarding to have the law written in their hearts, Psal. 50.16.17 etc. but hating instruction, and casting the word of God behind them. They who had the faith delivered unto them by way of efficacious and saving operation, did not only hear, but believe the report of God's messengers, and the arm of God was revealed to them: Isai. 53.1. To whom it was given to know the Mysteries of the Kingdom of God, although to others it were not given; Mat. 13.11. and for whose sake alone the faith is delivered to others, who got no good at all thereby, but only an estimation for members of the visible Church. 1. The Word is to be laid out and delivered to, Observe. 1. not to be laid up and kept from others. The Saints are to be the better for it. The Ministry is in Scripture compared to light, what more diffusive? to seed, it must be scattered: to bread, it must be broken and distributed to every one according to their exigencies: to salt, it must not be laid up in the Salt-box, but laid out in seasoning the flesh, that it may be kept from putrefaction. He who hides truth, buries gold. Ministers must rather be worn with using, than rusting. Paul did spend, and was spent. The sweat of a Minister (as 'tis reported of Alexander's) casts a sweet savour: His talents are not for the napkin, but occupation. How sinful are they that stand idle in a time of labour! how impious they who compel them to stand so! 2. They who retain and keep the Faith, are Saints. Observ. 2. Visibly those are Saints, and that is a Church, which keep it by profession and ministerially; A Church that is which is the pillar and ground of truth, 1 Tim. 3.15. Rom. 3.2. to whom the Oracles of God are committed, as Paul speaks of the Jews. None are so to complain of the defects of our Church, for what it wants, as to deny it a Church, considering what it hath. It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith. It's one of Christ's golden Candlesticks wherein he hath set up the light of his Word; and though Sectaries do not, yet Christ walks in the midst of them. I must be bold to fear, that because our adversaries cannot rationally deny, that while we hold forth the Truth, we are a true Church, they labour by their errors to extinguish the Truth, that so we may be none. 3. How much is the world beholding to Saints! 3. Observe. They have kept the Faith, the Word of life for the ingrateful world, ever since 'twas first delivered. Were it not for them, we had lost our Truth, nay, lost our God. These are they who have in all ages with their breath, nay with their bloods, preserved the Gospel, kept the word of Christ's patience. Rev. 3.8.10. And rather than they would not keep the Faith, they have lost their lives: They profit the world against its will, they are benefactors to their several ages; like indulgent Parents, they have laid up the riches of faith for those who have desired their deaths. It's our duty, though not to adore them, yet to honour their memory. Satan knows no mean between deifying and nullifying them. Imitation of them is as unquestionably our duty, as adoration of them would be our sin. 4. 4 Observe. unholiness is very unsuitable to them to whom the Faith is delivered. It's delivered to Saints in profession, and they should labour to be so in power. They should adorn the Doctrine of God. Tit. 2.10. How sad a sight is it to behold the unsanctified lives of those to whom this faith hath been long delivered! How many live as if faith had banished all fidelity and honesty, or as if God had delivered the faith, not to furnish their souls with holiness, but only their shelves with Bibles! Books in the head, not in the Study, make a good Scholar: and the word of faith, not in the house, or head, but in the heart and life, make a Christian. Oh thou who art called a Saint, either be not so much as called so, or be more than called so; otherwise thy external privilege will be but an eternal punishment. If God have delivered his Faith to thee, deliver up thyself to him. 5. 5 Observe. The Fewness of faiths entertainers is no derogation from faith's excellency. They are a poor handful of Saints by whom the faith is preserved, and to whom it is delivered in the world. The preatest number of men and nations have not the faith delivered unto them ministerially, and of them the far greater part never had it delivered efficaciously. It's better to love the faith with a few, than to leave it with a multitude. Numbers cannot prove a good cause, nor oppose a Great God. 6. Observ. 6. The true reason of Satan's peculiar rage against Saints, they have that faith delivered to them, which is the bane and battery of his kingdom: that word which is an Antidote against his poison; that doctrine which discovers his deeds of darkness. Satan's policy is to dis-arm a place of the word, when he would subdue it; he peaceably suffers those to live who have not the weapons of holy doctrine; he throws his cudgels against fruitful trees; he lays wait as a thief for those who travel with this treasure. They who are empty of this treasure, may sing & be merry when they meet with him; he never stops them. Others who have the faith, he sets upon, & annoyeth. I have given them thy word (saith Christ) & the world hath hated them. John 1.7. 3. Judas saith, in this amplification, Explicat. the faith was once delivered, once, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Three things may be touched in the Explication. 1. The meaning of the word once. 2. The agreement thereof with the delivery of faith, or how faith may be said to be once delivered. 3. Why the Apostle adds this expression, Once, to the delivery of faith, amplifying it this way. For the first, The word Once is taken two ways in Scripture, and ordinary usage. 1. As 'tis opposed to inconstancy, deficiency, Nullâ reparabilis arte laesa pudicitia est, deperit illa semel. Ovid. cessation, or uncertainty of continuance; and so once is as much as firmly, constantly, irrevocably, always. Thus God saith, Psal. 89.36. Once have I sworn by my holiness that I will not lie unto David; that is, my oath is irrevocable, nor is there any danger of inconstancy. What I have sworn, shall surely be accomplished. 2. Once is taken as 'tis opposed to reiteration, repetition, or frequency, either of the being, or doing of any thing; and so once is as much as once and no more; Once for all; Once, and not again; Once, and only once. When a thing is done so fully and perfectly, that it need not, or should not, or cannot be done again. Thus Heb. 9.28. Christ was offered once to bear the sins of many. And Heb. 10.10. we read of the offering of Christ, once for all. And Abishai 1 Sam. 26.8. desired to smite Saul once, promising that he would not smite him the second time. 2. For the second, Both these significations agree most aptly and suitably to the delivery of the doctrine of faith. For 1. The faith is once delivered, as once is opposed to deficiency, or cessation, that is firmly and irrevocably delivered. It shall ever be, it shall never be quite taken away from the Church, 1 Pet. 1.25. it endureth for ever. As the habit of faith shall never cease in the soul, so the doctrine of faith shall never cease in the world. It's a candle, that all the winds of hell can never blow out; a flame, that all the waters of trouble can never extinguish. Thus it's called Rev. 14.6. the eternal Gospel, never to be destroyed; it shall ever be in the Scripture, Ministry, hearts, and profession of a number of men. My word▪ (saith God) shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth and for ever, Isai. 59.21. Christ promiseth to be with his Ministers to the end of the world, Mat. 28.19. The servants of Christ shall trade in the spiritual Merchandise of faith till he come, Luke 19.13. The people of God in the use of the Lords Supper shall set forth the Lords death till he come, 1 Cor. 11.26. And the work of the Ministry, with the edifying of the body thereby, shall continue till we all meet, etc. Ephes. 4.13. That the doctrine of faith shall ever continue in one place, is not asserted; but that it shall ever, in some place, is certain. It's not for the dignity of Christ, the King of his Church, ever to suffer his Sceptre to be wrested out of his hands. It's not consistent with the safety, integrity, health, life, etc. of the Church, in this her condition of constant exigency, to be deprived of the doctrine, which is given her for armour, a rule, medicine, food. It's as easy for enemies to pluck the Sun out of the Firmament, as this faith out of the Church. The whole power and policy of hell hath been employed for that purpose sixteen hundred years. Can it have been done, it had been done long before now. 2. The faith is once delivered, as once is opposed to frequency, or reiteration; it is once, and no more, Once for all, Once, and not again to be delivered, in respect it shall never be delivered again, with any change or alteration, which it is to receive. It's a work done so well, Semel traditam doctrinam dicit quae nunquam sit posthac immutanda. Beza in loc. that it need not be done again, because it cannot be done better. And thus the doctrine of salvation may be said to be once, or unalterably delivered, both in respect of the matter of it, and the present manner of administering it. 1. In respect of the matter; it never was, nor ever shall be changed. The same Saviour of man, and Mediator between God and man hath unalterably been afforded. Christ Jesus the same yesterday, and to day, Heb. 13.8. Rev. 13.8. Acts 4.12. and for ever. He was the Lamb slain from the foundation of the world. There never was any other but his Name by which salvation at any time was bestowed. All, even those before and after Christ, have drank of the same spiritual rock. 1 Cor. 10.4. 1 John 29. Ephes. 5.23. Gal. 1.7. 1 Cor. 3.11. Christ is the Lamb of God that taketh away the sin of the world; not he the sin of some ages, and another of other ages of the world. He is the Saviour of the whole body. No other Gospel can be preached, but the glad tidings of life by Christ. Other foundation can no man lay, than that is laid, which is Jesus Christ. As Christ, so the doctrine of life by Christ, is the same yesterday to Adam, the Patriarches, and Prophets, To day to the Apostles, and for ever to all following Saints. It's a testament wherein all the legacies of grace and glory are bequeathed; and therefore (as the Apostle argues) it is unalterable. Gal. 3.15. The rule of life, the holy Law of God, is a standing and unalterable rule. Whatsoever is a sin against the moral Law now, was a sin always; duties required now by it, were duties always. Peace is the portion now, and it was ever the portion of them that walked according to it. The ransom from death, and standing rule of life, were ever one and the same. 2. The doctrine of salvation is once, i. e. unalterably delivered now, in respect of the present manner of administration; namely, by Ministers, preaching, and Sacraments, etc. No other form or manner of exhibiting the benefits by Christ can be introduced. In respect of this manner of administration and exhibition of the benefits of the Gospel, without legal types, shadows, and sacrifices, it's called the New Testament: And it's called new, because it's to be always new, Novum, quia semper novum. and never grow old, as the former did. Should there ever be another manner of administration admitted, it must be called The new Testament; and so either this must be called Old, and then there must be two Old Testaments, the former and this; 〈◊〉 this must still be called new, and so there should be granted two New Testaments. Besides, this last way of administration of the benefits of the Gospel being instituted by Christ himself, it should much derogate from the dignity of Christ, if another way should afterward be thought more excellent and perfect. Heb. 1.2. God in these last times hath spoken (saith the Apostle) by his Son, and therefore delivered his will more excellently and worthily than ever before. After Christ comes none. The condition also of the times of the Gospel is such, that they are called The last days, Heb. 1.2. and after the last comes no time: So that Faith shall never, in respect of the matter delivered, or manner of delivering, receive a new edition, for enlarging, correcting, or amending the former. 3. Why doth the Apostle add this expression once to the delivery of faith? It's used as a most invinsible argument to prevail with these Christians to preserve the faith and themselves from the wicked and destructive errors and practices of seducers; and so it's a strong argument sever all ways. 1. It's an argument from the possible, nay sure succesfulness of the work of contending, they being to contend for a faith that was once delivered, that was always to remain, that should never be totally removed: against which the power of hell should never prevail. What soldier would not wilingly fight for the party that doth prevail, and is ever sure to do so? When 'tis not a desperate battle, but there is a certainty of success? 2. It's an argument ab honesto, from the seemliness of it, and that two ways. 1. It's a faith once delivered, and but once; once delivered, and unchangeably the same which their holy Predecessors, Patriarches, Prophets, and Apostles embraced and defended, and therefore to be preserved and maintained. Who will not carefully preserve the inheritance which belonged to his ancestors? God forbidden (saith Naboth) that I should give the inheritance of my fathers unto thee. 1 Kings 21.3. If the ancient landmarks be not to be removed, much less the faith-markes. A ring, Pro. 22.28. a jewel which belonged to our father or predecessors of old, how precious is it! 2. It's a faith once, and so always and perpetually to be delivered; and therefore by preserving it to be left as a legacy to posterity, to be laid up as a precious depositum or treasure for children and successors. We should endeavour that the generation which is yet to come may also serve the same God, and enjoy the same Christ and Gospel. How desirable is it to put (as it were) a fallacy upon death, by doing good, and living when we are dead; to derive Religion to Posterity; to be like Civet, of which the box savours when it is emptied of it! 3. It's an argument à periculoso; it's a faith once delivered, i.e. without reiteration and alteration; and therefore the errors of Seducers are not this Faith, q. d. If you let it go for that pretended faith of these Seducers, you part with a pearl for a pebble, a rich Conveyance, not of an earthly, but an heavenly Inheritance (like children) for a gay: The living child by the Seducers is taken away, and the dead one laid in its room. The faith is unchangeable, and therefore the faith which Sectaries would fasten upon you is not faith but fiction. Either this faith once delivered, or none must be your faith. Hence 'tis that Paul tells the Galatians, Gal. 1.7. That the other Gospel which Seducers had obtruded upon them, was not another, i.e. was none at all. Now, how impossible is it in this wilderness to travel to Canaan without a guide, a cloud, a pillar! How dangerous to walk in a dark place without a light, and to follow a false, a fools fire, which leads unto bogs, and precipices! 1. Observ. 1. The sin & folly of those is evident who conceive they can live without and above this doctrine of faith. If it be once, and perpetually to be delivered, it's perpetually to be embraced, and we stand in perpetual want of it. This Manna must rain till we come to Canaan. We must be fed with the spoon of the Ordinance while we are in this age of childhood, (as the Apostle calls it 1 Cor. 13.) Certainly, the way of Ordinance-forsakers is their folly; not their strength, but their weakness, their sickness; if ever they recover their health, they will fall to their food. A standing dispensation of faith is both promised, and commanded, Ephes. 4.13. till we all meet in the unity of the faith; and how that commanded dispensation of faith is consistent with a commendable despising thereof, I understand not. 2. Observ. 2. The doctrine of faith is perfect. What ever truth or doctrine is needful to life & salvation, is fully and perfectly delivered in it. It needs not another delivery, because it cannot be made more perfect. The Law of the Lord is perfect, Psal. 19.7. converting the soul. By the Law is meant all heavenly doctrine. Rom. 10.18. And St. Paul accommodates that Psalm to the preaching of the Apostles. The word is a perfect platform of righteousness. The Gospel of salvation is Ghrists' testament it contains therefore his whole will, and must not be disannulled or changed. The doctrine of faith is a Canon, a rule; and if a rule be not perfect, 'tis no rule. It's able to make us wise to salvation, Gal. 6.16. 2 Tim. 3.15, 17. throughly furnished to every good work. It's propounded as a motive by Christ, that the Jews should search the Scriptures, because in them they thought to have life eternal. John 5.39. John 20.31. Iren. lib. 3. c. 2. Cum ex Scripturis arguuntur haeretici in accusationcm convertuntur Scripturarum, quia non possit ex his inveniri veritas ab his qui nesciunt traditionem; non enim per literas traditam illam sed per vivam vocem, etc. Quod tibi creditum, non à te inventum, quod accepisti non excogitasti, cum dicas nouè non nova, profectus sit fidei, non permutatio. Vinc. Lyr. These things are written (saith John) that we might believe, that Jesus is the Christ, the Son of God; and that believing ye might have life in his name. The Scripture accepts of no supplement from traditions. Papists with all the Heretics of old, are necessitated to fly to traditions, as the refuge of their heresies. Though they can never with any show of certainty prove that their traditions were received from Christ, or his Apostles; many whereof are known to be lately devised fables; and all of them, when received as a rule of faith, are impious, and oppose the perfection of the Scripture. In vain do they worship God, teaching for doctrine men's traditions. Obser. 3. Ministers have no liberty to deliver any new doctrine to their hearers. They must neither add, nor diminish. Their doctrine is committed to them, not invented by them. They must preach what they have received, not excogitated. If they preach after a new manner, yet they must not preach new things. They must proceed in the faith, not change it. Timothy is commanded by Paul to keep that which is committed to his trust, 1 Tim. 6.20. Ministers are Stewards, not Masters of the mysteries of the Gospel. They must proclaim, not contrive laws for the conscience. Were they Angels from heaven, people must not hear them delivering another Gospel. 4. Observ. 4. Infinite is the power of God to preserve the faith perpetually and unalterably. The doctrine of faith is a torch burning in the midst of the sea; It's a Moses's bush, burning, not consumed. All oppositions are by God turned into victories on its side. The smutching which Heretics cast upon it, are but to make it shine the brighter. Naked truth will vanquish armed error. 5. This delivering of the faith once, Observe. 5. regulates the notion of new lights. If we understand by new light, a new and further degree of knowledge to understand what is unchangeably delivered in the Scripture, new light is a most desirable gift; but if by it we understand (pretended) truths which are new to Scripture, varnished over with the name of new light, they are to be shunned for false lights, which lead to perdition. After Christ hath spoken in the word, we must not be curious; 'tis bastard doctrine, which springs up after the Scripture. This one thing believe, that nothing but Scripture Doctrine is to be believed. 6. Observ. 6. God's unchangeable, perpetual delivery of the faith, is a singular encouragement to expect his blessing in the delivery of it. It may encourage Ministers and people. He who hath promised a Gospel to the end of the world, hath also promised to be with the deliverers of it to that time. He who will continue a Gospel to us, if sought, will also continue his grace to it. He who bestows the doctrine of faith, will not deny the grace of faith, if we duly ask it. When the Lord bestows the seed of his word, be encouraged to expect the showers of his blessing. If he sticks up his candles, comfortably hope that he will put light by his Spirit to them. 7. Observ. 7. It's a great comfort to the Saints, that in all their changes and losses, their best blessings shall never be altered, or utterly removed. In an impure world, there shall ever be kept up a pure word. This light shall never be put out till the Sun of righteousness ariseth at the last day. God will keep his stars in his right hand. They who will go about to remove the stars in his right hand, shall feel the strength of his right hand. Of the Ministry it may be said, as Isaac said of Jacob, God hath blessed them, and they shall be blessed. The Saints shall have a golden Gospel, though they live in an iron age. 8. Observe. ult. It must be our care to be steadfast in the faith, and to shun heretical superadditions, and superstructures. We must beware lest being led away by the error of the wicked, we fall from our steadfastness, 2 Pet. 3.17. To this end 1. We must be grounded in the knowledge of the truth. Ignorant and doubting people will easily be seduced. Silly women, 2 Tim. 3.6. ever learning, and never coming to the knowledge of the truth, will easily be led away. Children in knowledge will soon be tossed with every wind of doctrine. Eph. 4.14. They will like water be of the same figure with the vessel into which it's put: They will be of their last doctor's opinion. 2. We must get a love to the truth. Many receive the truth for fear of loss, disgrace, etc. or hope of gain, preferment, etc. or because others do so; and as hounds, who follow the game, not because they have the sent of it, but because their fellows pursue it. These who embrace the truth they know not why, will leave it they know not how: and by the same motives for which they now embrace the truth, they may be induced to forsake truth and embrace error. God often sends to those strong delusions that they should believe a lie, who received not the love of the truth. 2 Thes. 1.11. 3. Nourish no known sin. The Jewel of faith can never be kept in a cracked cabinet, a crazy conscience. He who puts away a good conscience, concerning faith will soon make shipwreck, 1. Tim. 1.19. Those silly women laden with sins, may easily be led captives, 2 Tim. 3.6. Solomon by following strange women, soon embraced strange and idolatrous practices Demas having loved the present world, soon forsook Paul, 2 Tim. 4.10. Seducers through covetousness will make merchandise of souls, 2 Pet. 2.3. Tit. 1.11. Pride will also hinder from finding and keeping wisdom, Prov. 14.6. God giveth grace to the humble, and resisteth the proud. The garment of humility is the souls guard against every spiritual mischief. 'Tis prudent counsel to be clothed with humility, 1 Pet. 5.5. An humble soul will neither hatch nor easily be hurt by heresies. 4. Labour to grow in grace. Beware (saith the Apostle) lest being led away with the error of the wicked, ye fall from your own steadfastness; the remedy is immediately subjoined, but grow in grace. They who stand at a stay will soon go backwards. This for the first part of the duty to which the Apostle exhorted these Christians; viz. What the thing was which he commended to them to maintain, The faith once delivered to the Saints. The second followeth; namely, the means whereby he exhorts them to defend the faith; by an earnest contending for it, That you should earnestly contend. Two things offer themselves in the Explanation. 1. 1. Explicat. To show what the force and importance of that word is, which is translated earnestly contend. 2. More fully, what the Apostle here intends by earnest contending for the faith, and wherein this earnest contention doth consist, as it is employed for the faith. 1. The compound-word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto which our English words Earnestly contend do answer, Decerto. Bez. Supercerto, Vulg. John 18.36. Luk. 13.24. 1 Cor. 9.25. Col. 1.29 1 Tim. 6.12. 2 Tim. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dicitur de aestuatione animi in eo qui in certamen descensurus est. Accipitur pro luctâ in morte. Gerh. Harm. is only used in this place throughout the whole new Testament. All the several translations thereof by interpreters, speak this contention to which Judas exhorts these Christians to be eminent & extraordinary. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of composition (though then it importeth not so notable a contention as here in composition it doth) is rightly translated to strive, to fight, and that as for the mastery, to labour fervently, and signifieth that vehement fight and striving which was wont to be among wrestlers in their solemn games, with sweat, pains, and trouble: but it being so compounded as in this place, it importeth a more renowned and famous contention than ordinary. It is not agreed by all wherein the force of the composition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth; Some conceive that thereby the Apostle intends they should add one kind of contention to another, (as possibly) an open professed to an inward and secret contention. Others, that the Apostle would have them after one battle to double and reinforce the fight again with new supplies. Others (best of all) that Jnde exhorts these Christians to put to all their strength, acriter, summo, continuo, maximo study. and utmost force in their contention, as those who fought for their lives, nay that which was dearer than life itself, even the life of their souls: and so great is this contention, that no one English word is able to express the Greek; to contend with all their strength, extraordinarily, beyond measure, most earnestly, do scarcely render the meaning of the word. More particularly, this extraordinary and most eminent contention, importeth five things. 1. A serious and weighty cause and ground of contention. Men account not trifles worth any, much less vehement strife. The thing about which they contend earnestly, is either weighty, or so esteemed. 2. It importeth a considerable enemy to strive with; not one who is contemptible, but who requireth a great power to contend with him. 3. Some strength and force whereby to deal with him. A child is not only unable to conquer, but even to contend with a Giant. 4. A putting forth of strength against the enemy. Though a man be never so strong, yet if he stands still, and puts not out his strength, he contends not. 5. And lastly, the contending after such a manner as is conducible to a victory, and prevailing over the enemy with whom we contend; even the using of our utmost, best, and choicest endeavours; not a slight, but a serious and victorious contention. 2. From hence we may gather, what this earnest contention doth comprehend, which is here to be employed about this faith. 1. It imports, that the faith, is a serious and weighty ground, and a most considerable cause upon, & for which to contend. What doth the Scripture more hold forth to be our duty, than to buy the truth, Prov. 23.23. Phil. 1.27. Rev. 3.10. Mat. 11.19. and not to sell it. To strive together for the faith of the Gospel; to be fellow-helpers to the truth; to keep the word of God's patience; to be valiant for the truth; to justify wisdom, etc. Most precious is this faith to be contended for! first, even God himself was the fountain and founder of it, the Sun from which this ray of faith was darted; the Mine whence this faith, more to be desired than the finest gold, was taken. Psal. 19.10. All the Princes of the world with all their combined bounties, could never have bestowed this faith upon the world. How precious is it secondly, in regard of the price of it, the death of Christ, without which, not one promise of the word of life would ever have been made, or made good to our souls. How precious last, in regard of the benefit of it; it doth all for us that God doth. For God affords by it, direction in our doubts, Psal. 19.7, 8, 9 John 17.17. Rom. 1.16. consolation in our troubles, confirmation in our fears, sanctification in our filthiness, guidance to glory. In sum, 'tis the power of God to salvation. 'Tis not then a slight and trivial, but a most weighty and considerable cause, for which these Christians were so earnestly to contend, it being for the maintaining of the faith. 2. It implieth and presupposeth a considerable and strong adversary to contend with, in contending for the faith. The enemies with whom these Christians were to strive, were Sectaries, and soul-destroying Seducers; and Satan is the ringleader, instructor, and assistant both of these, and all other forces raised against faith. We wrestle not against flesh and blood (saith the Apostle) but against principalities and powers. Ephes. 6.12. Gen. 3.1. Luke 22.31. 1 Thes. 2.18. We wrestle not with flesh and blood, as it is in itself, weak and frail, but as set on work, assisted and guided by Satan. Flesh and blood are but Satan's instruments, he setteth them on work; he tempted Eve, not the Serpent; he winnowed Peter, when the man and maid made Peter to deny Christ. Satan hindered Paul from coming to the Thessalonians, though by the persecuting Jews. Rev. 2.10. Satan cast some of the Smyrnians into prison, when men did it. The false Prophets, with whom these Christians here were to contend for the faith, are called the Ministers of Satan; 1 Cor. 11.15. Ephes. 2.2. Ephes. 4.27. Acts 5.3. he is the spirit that worketh in the children of disobedience. Satan hath a hand in the soliciting of us to sin, either by our own lusts, or by the enticements of others. In all combats, either against our own corruptions, or others, persecuters, or seducers, if we can drive away the devil, flesh and blood will not much annoy us. If the Captain be conquered, the common soldier will yield. It's Satan who seduceth in Seducers. Paul was afraid, 2 Cor. 11.3. lest as the Serpent beguiled Eve, the mind of the Corinthians should be corrupted from the simplicity that is in Christ. He is the enemy that soweth tares among the wheat, Mat. 13. And had not these Christians in contending for the faith a considerable enemy? How could the Seducers want subtlety to creep in among these Christians by their persons, and into them by their opinions, into whom Satan the Serpent had crept before; nay, who now had the advantage of being the old Serpent? How easily could he flatter each humour, Rev. 12.9. propound suitable lusts to every palate; cloth and colour every heresy and lust with plausible titles, Christian Liberty, new Lights, rare Notions; oil and butter over wicked practices, and do much with sweet words, cunning and doubtful expressions? What powerful adversaries were these seducers, Ephes. 2.2. who had the Prince of power, the strong man armed, the god of this world to help them▪ How could they want malice, and cruelty, who were assisted by the enemy of souls, the destroyer, the roaring lion, the red dragon? How could they want diligence and activity, who had the devil to drive them; him to instigate, whose motion in sin is his rest; who walketh about, seeking whom he may devour? 3. This earnest contention imports a considerable strength, whereby to contend for the faith against so potent an Adversary. Every one's strength is in itself but weakness; the strongest are not of themselves able to stand before the weakest tentation. Our strength is then from our Head, our Captain Jesus Christ, who bestoweth upon us such supplies of grace, as that we are never fully and finally foiled, but in and with him overcome all, as the persecuting, so the enticing world. More particularly, he affordeth this strength to us two ways. 1. On his part, he sendeth his Spirit to bestow upon us. 2. On our parts, he enables our faith to receive from him the supplies of his strength. 1. On his part, he bestows his Spirit to strengthen us. This his Spirit doth two ways, 1. By working. 2. By strengthening our union with Christ. 1. In the former, the Spirit conveyeth a principle of spiritual life and holiness, 1 John 3.9. putteth into us a seed that shall never die; and infuseth an habit of holiness never to be lost, or overcome. Phil. 1.19. Ephes. 3.16. Ephes. 6.10. 2. In the latter, it affordeth those continued supplies of grace, whereby we are more and more strengthened with might to resist all tentations, go through all conflicts; to find preservation and direction in every danger and doubt; to walk in daily detestation of every sinful way; to call and cry for grace which is wanting; and in a word, Phil. 4.13. enabled to do all things through him who strengtheneth us. 2. On our parts, he enables our faith by his Spirit to receive from him the supplies of his strength. This he doth by giving a power to faith. 1. To unite us unto, and to incorporate us into him, as the branches are in the tree, the member in the body, or the house upon the foundation. We laying hold upon him for ours by our faith, as he layeth hold upon us for his by his Spirit; whereby the union is complete and reciprocal. 2. To improve this union for our assistance, by drawing daily influences of grace and strength from Christ, who is a fountain of fullness, John 1.16. John 15.1.5. Gal. 2.20. as the root doth from the soil, or the branches from the root, or the pipe from the fountain. Hence it is, that we live by faith, it being the instrument that fetcheth virtue from Christ to sustain us in all our wants, and weaknesses; it being not only in, but drinking of the fountain; it not only uniting us as members to the head; but supplying us as members from the head, with all virtue necessary to the preservation of grace, both from the filth of sin within us, and the force of tentations without us; and hence it is that faith makes use of all ordinances but as the conduit pipes, or watercourses, to convey from Christ that grace and strength it wants; it esteeming ordinances without Christ, but as a vial without a cordial, or a pipe without water. Faith also having united us to Christ, helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him against his enemies. Moses saw him that was invisible, Heb. 11.26.27. he had an eye to the recompense of reward. We faint not, etc. (saith the Apostle) while we look not at the things which are seen, but at the things which are not seen. 2 Cor. 4.16.18 And herein consisteth principally the strength of Christians in this earnest fight and contention. 4. This earnest contention by which the faith is maintained, implieth a putting out & forth of this strength against the enemy with whom we contend for the faith. He who hath strength contends not, if he stands still and acts not. Sundry ways is strength to be put forth in contending for this faith. 1. Magistrates must put forth their strength, 1. By commanding their subjects to submit to the faith. Their edicts and injunctions should be like those of Asa and Hezekiah, who commanded Judah to seek the Lord. 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33. They must engage men to be true and faithful to God, by precept and example: their commands must not so savour of state policy, as to be regardless of Scripture purity. 'Tis not reason of State, but ruin of States, to be remiss in enjoining piety. The laws of man should be a guard to the Law of God. They who reign by God, should reign for him. Neh. 13.19. How unreasonable is it that people should be lawless only in Religion! Shall it not be indifferent whether men will pay a tax? And shall it be indifferent whether they will ever hear a Sermon? It was a commendable decree of Artaxerxes, though aheathen, and that for which the faithful servant of God blessed God, That whosoever would not do the law of God, judgement should be executed upon him, to death, to banishment, Ezra. 7.26.27. to confiscation of goods, or imprisonment: and of Darius, Dan. 6.26. who decreed that in every dominion of his Kingdom men tremble and fear before the God of Daniel. 2. By repressing the perveters of the faith. Restraining heretics and Seducers, removing the impediments of Religion whether persons or things. Nabuchadnezzar, a heathen, made a decree that none should speak any thing amiss against God. 1 Kin. 15.12.13. 2 Kin. 18.5. 2 Kin. 23.8. 2 Chro. 17.6. 2 Chro. 31.1. Asa took away the Sodomites, Idols, and removed Maachah an idolatress from being queen. Hezekiah removed the high places, and broke the images, and cut down the groves. So Josiah defiled the high places, and broke them down. Thus likewise Jehoshaphat took away the high places and groves out of Judah. Thus also Manasseh took away the strange gods, and the idol out of the house of the Lord, and all the idols that he had built, etc. To these may be added zealous Nehemiah, in repressing Sabboth-breakers. Neh. 13.21. And the Apostle saith, Rulers are a terror to wicked works, Rom. 13.3. 3. By providing and maintaining a faithful Ministry to dispense the doctrine of faith. Thus did Jehoshaphat, and Hezekiah. 2 Chro. 17.8.9. 2 Chro. 31.4. That Magistrate cannot contend for the faith which contends against the Ministers thereof. Satan knows no mean between the pampering and famishing of the Ministry: double labour must not be requited with scarce a single maintenance. Ministers should not labour for, and yet not without a comfortable recompense. They ought not to be left to the courtesy of those, who though they account enough for themselves but a little, yet they account a little for the Ministry too much. It's not enough for faithful Ministers to be kept from being battered and stormed by cruel persecuters, unless also from being starved by the common protestants. 2. Ministers must contend for the faith, principally two ways. 1. 1 Tim. 6.3. Tit. 2.1. By preaching the word of faith, they must preserve the pattern of wholesome words, and speak the things which become sound doctrine. They must take heed of their own mixtures, and not adulterate the doctrine of faith to please men. The beauty of heavenly truths wants not the paint either of humane or heretical additions. The babes of Christ must be fed with sincere milk; and the soreness of men's eyes must not hinder the lights of the Church from shining. 2. By confuting gainsayers and heretics. The Apostle commands Titus, by sound doctrine to convince gainsayers. Tit. 1.9.11. Ministers must not only have a voice to call their sheep, but to drive away wolves; one to establish truth, 2 Cor. 13.8. another to oppose error: one of his hands must work, and the other hold a weapon. Christ confuted the corrupt glosses of the Pharisees, and Paul confounded the Jews, by proving that this is the very Christ, Act. 9.22. and Apollo's mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ, Act. 18.28. A ministers breast should be a store-house of spiritual armour. He must be furnished both with skill in Scripture, in which he should be mighty, and in writings of men, even of heretics themselves, to beat them with their own weapons. He that will be but a looker on while his fellow-brethrens contend, shall never be more than a looker on while they are crowned. 3. Every Christian should contend for the faith. Every child of wisdom should justify their parent. Saints must strive together for the faith of the Gospel. And this they must do sundry ways. 1. By praying for the success of the faith against error. They must pray, that God would send forth labourers into his harvest; That utterance may be given to Ministers, Mat. 9.38. Eph. 6.19. that they may speak boldly as they ought to speak. That God would open unto them a door of utterance. That the word of the Lord may run and be glorified. Col. 4.3. 2 Thes. 3.1. That Christian who can prevail with God, shall conquer heretics. Prayer hath got as many victories as disputation. 2. By holy example: confuting wickedness & heresy by the language of their lives. Christian's must be blameless, Phil. 2.15. harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom they should shine as lights in the world. The error of the wicked must not cleave to them. They must not walk by example, but by rule. They must live what their faithful Minister preacheth, strive and swim against a stream of impiety, being and doing best, when the times are worst. 3. by encouraging those against whom Satan bends his greatest force and fury in this Conflict about faith. They must know those who labour among them, 1 Thes. 5.12. esteeming them very highly in love for their works sake. When the service of Ministers grows hottest, the love of people must not grow coldest. What proportion doth money bear to faith; what is gold but dung to religion? How just is it that they who will not part with their money for the truth, should part with money and truth too! and that they who will not pay the Scripture Sessment, to honour God with their substance, to buy truth, etc. should have all swept from them by oppressors! No soldiers deserve so much to have the oil of love dropped into their wounds, as those who received them in contending for the faith: No scars are so honourable as those gotten in this conflict. Never did kissing better become an Emperor, than when Constantine kissed the hollow of holy Paphnutius' eye; whose war having been so holy, made his scar honourable. 4. By mutual exhortation. Christian's must incite one another to the spiritual conflict, Heb. 10.24. Mat. 3.16. speak often one to another for the strengthing of their resolution, and the whetting of their zeal; for the blowing up their love to God. In the primitive persecutions Christians wanted the bridle, but they now want the spur. 5. By confession of the faith when called and examined about it. It's not enough to have faith in the heart, without confession in the tongue. If the fire of faith be in the heart, the flames of confession must be in the tongue. Rom. 10.10. He who believes must speak. It's our faith which justifieth our persons, but our confession must justify our faith. A dumb faith is not a divine faith, 1 Pet. 3.15, 16. Mat. 10.32. but the faith of devils. Hypocrites will confess Christ in times of encouragement, but not of contradiction. A Christian hath no cause to be ashamed of his name, of his Livery, his Master. He who will confess Christ, Maledicta sit humilitas quae huc se demiserit. Luth. when most deny him, shall be confessed by Christ, when he shall deny most. This is the only holy kind of boldness; and cursed is that modesty, which makes us ashamed of our Master. 6. By suffering for the faith. A Christian is never so like a soldier, or himself, as when he confesseth the faith he hath, and suffereth for the faith he confesseth. He that saves his life, and forsaketh the faith, never lived comfortably; but thousands that have lost their lives, and kept the faith, have died joyfully. Would Saints but betray the faith, all Satan's contests with them would be at an end, but then Gods would begin; Rev. 2.13. and though God be the sweetest friend, yet is he the sorest enemy. How kindly doth God take it when we hold fast his name, Nemo miles ad militiam cum deliciis venit; de umbra ad , & sole ad coelum, de tunica ad loricam, de silentio ad clamorem, de quiet ad tumultum, bonum agonem subituri estis, in quo agonothetes Deus vivus est, xystarches Spiritus sanctus, Corona aeternitatis bravium. Tert. lib. ad Martyrs. and not deny his faith in the days wherein Antipas is slain! How honourable is it to follow our Captain through mud and blood! How unsuitable is delicateness to sanctity and soldiery! Every Christian must change his warm coat into a Coat of mail; he must not expect rest, but tumultuous clamours; not to sleep in the shadow, but sweat in the scorching Sun; and to have all the Militia of hell to fight against him. But here's his comfort, he fights a good fight, wherein God is the Judge, the holy Ghost the principal ruler, and the eternal Crown of glory is the reward of his fight. 5. Lastly, This earnest contention imports the putting forth our strength, or contending after such a manner as is conducible to a victory and prevalency over the enemy with whom we contend; not any putting forth of strength will serve the turn, but the doing it to the purpose, eminently, with all our ability of power and skill. 1 Cor. 16.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. We must contend resolutely & valiantly. Danger must be despised, Fortitudo in ferendo & feriendo. Hoc gero titulum; Cedo nulli. Luth. Per charitatem flexibiliores arundine, per sidem simus duriores adamant. Luth. 2 Tim. 3.10. Acts 11.23. difficulties adventured on, terrors contemned, fears suppressed, cowardice vanquished, Christian generosity, and a holy manhood must be put on. There must be a manhood in bearing strokes, in assailing strikers; the former is as the back, the latter the edge of Christian valour. Blessed Paul, who fought a good fight, tells Timothy, that he knew his purpose, faith, long-suffering: and Barnabas exhorted the Christians, that with full purpose of heart they should cleave to the Lord. 2. We must contend vigorously, fervently, vehemently, with all our might. A lazy, slender, slight contention, will not serve the turn. Lukewarmnesse neither pleaseth our Captain, nor prevails over our adversary. Zeal is the beauty of Christian undertake; slightness and lukewarmness are unsuitable to the Captain that leads, who sweat in his conflict, the enemy that assails us, the cause for which we contend, the crown that rewards us. Holy fervour is never so seemly as in contending for a holy faith. It's storied of Scanderberg, that in fight against the Turks, he was so earnest that the blood would often start out of his lips. Indifferency better becomes our worldly contentions between man and man, than spiritual contentions between men and devils. 3. We must contend for the faith unanimously, and with one consent. How easily will error prevail, when Faith's Champions are divided among themselves! How shall they adventure their lives one for another in war, Phil. 1.27. who will not do so much as love one another in peace! Excellent is the counsel of the Apostle, Stand fast in one spirit, with one mind, striving together for the faith of the Gospel. 4. We must contend for the faith against error universally, impartially, for every doctrine of faith, and against every opposite error. We must contend for discountenanced, disowned, persecuted faith, and take it into our doors, when the most would have it laid in the streets; and give it entertainment, when 'tis death to harbour it. Nor ought we to to spare preferred, Quò major est Princeps, eò minus ferantur ejus vitia. Nomina potestatum metuenda, sed vitia contemnenda, Luth. favoured error. The snake of error must be struck at, though in the field of a King. 5. We must contend for the faith constantly. We must never give over our conflict as long as one enemy is left. We must continue in the things we have learned, and hold fast the name of Chris. It's not contention, but constancy therein which crowns. We must be faithful to the death, if we expect a crown of life. 2 Tim. 3.14. Rev. 2.13. It's easier once to persevere than often to begin. No Christian is too old to go out to fight in this spiritual warfare. As soon as we cease to fight, we begin to fly. Christianity knows no cessation of Combating. We must take heed of losing the things which we have wrought and fought for. 2 John 8. It's as great a virtue to hold what we have, as to get what is worth the holding. If the faith be bad, why did we begin; if good, why did we give over our contention for it? 6. We must contend prudently and with judgement. Christian prudence is not inconsistent with Christian fervency. Sundry ways must a Christian show his prudence in this contention. 1. He must oppose those enemies most that most oppose the faith. The greatest errors with greatest zeal, and place most forces where there's most danger; not being (as some) fervent against disciplinary, and superficial against doctrinal errors. The former do but scratch the face; the latter stab the heart of truth. 2. He must contend for the faith soberly, not passionately. God wants not the besom of passion to sweep down the cobwebs of error. Soft words and strong arguments are good companions. We may at the same time spare the person, and yet be merciless to his error. 3. We must contend for the faith orderly, not extravagantly. The Minister must not contend like the Magistrate by politic government, nor the people like the Minister by public preaching. Every soldier in this war must keep his rank. Never did more contend against the faith, than in the times wherein all are suffered to contend how they will for the faith. 4. We must contend for the faith preparedly, not weakly: Faith deserves not obloquy, but victory. A weak judgement often hurts the faith as much as strong passion. An able mind is more needful in spiritual, than an able body is for worldly wars. What pity is it that a good cause should have a feeble champion! 1. Observ. 1. The goodness of any cause and course exempts it not from opposition. What more precious than Faith, and what more opposed? Odium genius Evangelii, Luth. John 17.14. Superbus sio, quod video nomen pessimum mihi crescere; gaudeo rebellis dici. Luth. Gratias ago Deo, quòd dignus sum quem mundus oderit. Hier. Hatred is ever the companion of Truth. As that which Satan opposeth must needs be good; so that which is good, must needs be by him opposed. A good man once said, He much suspected his own faithfulness in delivering that Sermon, for which he got not some hatred from wicked men. Hatred (as one saith) is the Genius of the Gospel. I have given them (saith Christ) thy word, and the world hath hated them. Wicked men's rage should rather make us thankful, than discouraged. I am proud, (saith Luther) because I hear I have an ill name among bad men. I bless God (said Jerom) that I am worthy of the world's hatred. 2. Observ. 2. The best things require most contention for them. Not trifles, Nostra impatientia non est pro reculis, honoribus etc. sed pro contemptu verbi, & pertinacia impietatis, ubi anathema est esse patientem. Luth. fancies or fables, but doctrines of faith deserve our earnest contention. How poorly are most men's contentions employed! How happy were we, could we but as earnestly contend for Christ, his cause, faith, and our own salvation, as wicked men do for riches, honours, interest, nay for hell, by striving to outsin one another! How unsuitable is it, that a greater fire should be made for the roasting of an egg, than for an ox; that men should be more contentious for bubbles, than blessedness! 3. Observ. 3. Satan will fight, though he cannot prevail. Though he conquer not, he will yet contend. Though he be unable to overcome, yet he will oppose the faith. Such is the height of his malice, that rage he will, be it insuccesfully. If he cannot disappoint the saints of their end, he yet pleaseth himself in disturbing them in their way. Satan's rage should not dismay us. His furious onsets do not prove his endeavours successful, rather his great wrath speaks his time short. And if he fight, who knows he shall be foiled, how earnestly should they contend, who know they shall both conquer and be crowned! 4. Satan labours most to spoil us of the best things, Observe. 4. those whereby God is most glorified, and we most benefited. If he may have our faith, heavenly things from us, he cares not to leave earthly blessings behind him. Eph. 6.12. Chrysost. Musculus, Perkins. vid. Heb. 8.5. Hence it is, that the Apostle saith, We wrestle against spiritual wickedness (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in heavenlies; i. e. as I humbly conceive) for heavenly things: whereby is noted the cause of Satan's contention, which is, to bereave us of blessings of an heavenly nature. In the tempting of Eve, he aimed at the bereaving of our first parents of their happiness, and God's image. It was Peter's faith he sought to winnow: He blinds men's eyes, that the light of the glorious Gospel of Christ should not shine unto them. 2 Cor. 4.4. In the troubles of Job, Satan aimed at a greater matter than the bereaving Job of his temporal estate; namely, Job. 1.11. the denying of God, and the blaspheming him to his face. The excellency of the thing for which we contend, should strengthen and quicken our resolutions in contending. It should be a greater motive to our valour when Christ our Captain tells us, we fight to preserve the faith, than if he had told us, we fight for our lands, children, wives, lives: For what are these to grace, to glory, to our souls, to our God, all which we lose in losing the faith! What Satan in malice doth most assault, we in wisdom must most defend. 5. Of ourselves we are too weak for spiritual conflicts. Observ. 5. All our strength is from another. He who is barely by profession, not really united to Christ, will soon give in, and turn his back in a day of battle; he will be a soldier for show, Mat. 7.27. not for service. He who is not built on the rock, cannot oppose the floods. Painted profession will not endure the washing. Things which are not strongly joined, but loosely put together, will part when thrown into the water; so will Christ and the hypocrite in sufferings. 6. Observ. 6. Moderation is not always commendable. Moderation in bearing the chastisements of God, Praedicare verbum Dei, est derivare in se furorem totius inferni. Satius est conturbari & collidi coelum & terram, quam Christum non praedicari. Maledict a sit charitas quae servatur cum jactura fidei. in enjoying worldly comforts, in enduring private injuries, are all most Christian and commendable. But moderation which hinders a real, and an earnest contending for faith, is no better than loathsome lukewarmness. I fear there's much time-serving, neutrality, sinful halting, and indifferency gilded over with the name of moderation; accursed is that moderation, whereby men will lose the faith to keep their estates, and crack their consciences to save their skins. The policy of these I never did admire, and their happiness (I trust) I shall never envy. How soon learned is the wisdom of shunning troubles, of self-preservation, and tame silence, when religion is endangered! How easy is it to swim with the stream, to hold with the strongest; and how easily, but alas, how falsely, is this called moderation! 7. Observ. 7. The War of Christianity, is laborious and dangerous. It will soon try our valour; and not only the truth, but the strength of our graces. Religion is like cold weather, good for those who are sound, bad for rotten hypocrites. They who go on to this sea for recreation, will soon come back in a storm. The more dangerous our conflict is, the greater is that strength by which we are supported, and the firmer should be our dependence upon it. If Satan cease from fight with us, it's a sign he hath conquered us. It's our wisdom when we have passed over light skirmishes, to prepare for greater. They who had endured a great fight of affliction, Hob. 10.32.36. had still need of patience. Though we must never despair of conquest, yet also never presume of quietness, nor expect to be delicate members under a thorny head. 8. A Christian should be best, when the times are worst, Observe. 8. and get good by others sins. When others contend most against, we should most contend for the faith. Of the opposition of the truth by others, we should make a spiritual advantage. As God suffers nothing whereby he gets not glory, so a Christian should observe nothing, whereby he gets not some good. As the faint and lukewarm assistance of friends, so the fierce and furious opposition of enemies should make his contention for the truth the more holily vehement. It was not only the expression of a gracious heart, but of such an one in a very gracious temper, Psal. 119.127 That because the wicked had made void God's Law, therefore did he love his Commandments above gold. 9 Observ. 9 It's the duty and wisdom of Christians to observe directions for their spiritual conflict. Who contends with a potent Adversary, without considering how to encounter him! To this end, 1. Let us get a love to the Cause and Captain, for which and whom we fight; not fight for fear of his wrath, or love of his wages, but affection to his interest. A soldier of fortune will turn to that side where he shall be best paid, but one to whom love is wages, will keep to one side. The Christian who seems now to fight for, but yet loves not the truth, will soon either leave it, or fight against it. 2. Let us not entangle our affections in worldly enjoyments. Bid earthly comforts farewell, when you go your spiritual expedition. It's pity to lose a victory for regarding the bag and baggage; yet the love of the world hath made many a Christian lose both his courage, and his crown. 3. Let us not go forth in our own strength against our enemies. A proud Christian will soon turn a coward. A limb, though swollen and big to sight, is but weak and lame for service. If God breathe not a spirit of valour into us, we shall faint. Spiritual soldiers must fight upon their knees. 'Tis from God we fight, of ourselves we can do nothing but fly. 4. Let faith consider Encouragements. Our Cause is righteous and honourable, our Captain wise, valorous, bountiful, our supplies great and near; our friends in all places, if fight, prevailing, and if not fight, praying for us; our victory certain and sudden, our reward massy and eternal. VER. 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. HEre our Apostle enters upon the third main part considerable in the Exhortation, viz. the propounding sundry Arguments or reasons to enforce the embracing of the forementioned Exhortation of Contending for the faith against Seducers. The Arguments or reasons used by him are reducible to these two Heads. 1. The first is the dangerousness of the company of these Seducers to the Christians to whom he wrote. This is set down in this 4th verse. 2. The second is the downfall and overthrow of these Seducers; amplified and proved from the 4th verse to the 17th verse. 1. The dangerousness of the company of these Seducers to the Christians, expressed in this 4th verse. In this the Apostle describes 1. The entrance of these Seducers into the company of the Christians. 2. The impiety of these Seducers who had thus gotten entrance. 1. He describeth their entrance into the society of the faithful, and that four ways. 1. From their nature; they were men. 2. From their indefinite number; certain men. 3. From their subtlety and slyness in getting in; they crept in unawares. 4. By clearing and vindicating their entrance from the exceptions or objections, which the Christians might have raised against Gods suffering them to enter among them; he saith, They were before ordained to this condemnation: he thereby teaching, that God was neither regardless and unmindful of the Church, nor indulgent to the false teachers, or their false teachings. 2. In setting down the impiety of these Seducers, 1. He expresseth it more generally, saying, They were ungodly. 2. More particularly he shows wherein that ungodliness appeared: 1. In their abusing the grace of God, Turning the grace, etc. 2. In their opposing the God of grace, Denying the only Lord, etc. 1 The Apostle describes the entrance of the seducers among the Christians. Explicat. And 1. He describes it from the nature of the parties entering. They are men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle seems for two reasons to note the nature of these seducers, calling them men. Riu. in loc. Me. lives sentiunt qui per hominis funes intelligunt omnem humanam & amabilem tractationem, qualis solet esse hominum erga homines. Homines hominum causâ generati sunt, ut ipsi inter se alii aliis prodesse possint. Cic. l. 5. Offic. 1. To aggravate the sin of the seducers. One man should be helpful, not hurtful to another. Man is a word used to denote goodness. I drew them with the cords of a man, saith God, Hos. 11.4. to express his gentleness toward the people. And in our ordinary expression, humanity is used for kind and helpful carriage. Cruelty to the body is more beseeming beasts, but cruelty to the soul is fit to be used by Devils than by men. The nearer any one is to us, the more heinous is the hurt which he offers us, or we him. Natura nos cognatos edidit, Senec. Nature hath made us near of kin. To be cruel and hurtful to others, is to put off the man, as well as the Christian. 2. To amplify the danger of these Christians. Men like ourselves, may most probably prevail over us by their seducements. Non lupi silvestres, sed urbani, specie humanâ lupinam vitiositatem tegunt. Were they Devils or beasts they might affright, but being men they allure. As it's the wisdom of God to send us holy men to instruct us, and win us to himself; so it's the subtlety of Satan to send wicked men to seduce and draw us from God. None hurt so unexpectedly and avoidable as those who are near and suitable to our nature. Seducers are Satan's dequoyes to fetch men in to him by multiiudes. 1. Observe. 1. Sin hath made even man a hurtful creature. Not only man hurtful to beasts, and beasts to man; but man to man. Even man, who should be in stead of God, a keeper, a defender, is by sin made a wolf, a destroyer of man. Man, till sinful, was never harmful. Before he sinned he (naked) neither feared nor offered wrong. His sinless state will ever be known by the name of a state of innocency, or hurtlesness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sine cornibus, non feriens cornibus. Phil. 2.15. and when the lost image of God is again restored, he is made a Lamb, a Dove, a harmless, (or as the word in the Original signifies) a hornless creature. But how much more than brutishly cruel hath sin made man become! witness not only the vast multitude of men destroyed in all ages by men, and the incredibly exquisite tortures, as wrackings, sawing, burn, etc. against man, invented by man, as if sin had set up an hellish inquisition in man's nature; but even the murders committed by Seducers and Heretics upon the souls of men; it being now as much against corrupt nature to go towards hell alone, as to walk in the ways of heaven at all. Oh that we could contemplate the odiousness of sin in this glass of its harmfulness! 2. Observ. 2. We should not content ourselves in being mere men. He who is, and continues no more but a man, had better never to have been so much as a man. A man altogether without grace (though otherwise never so tightly accomplished) is but a tame devil, and often most hurtful. How restless should we be till the divine nature be bestowed upon us! 2 Per. 14. The natural man, or the man who hath no more than a rational soul, natural abilities and perfections, as he cannot receive, so he can and will oppose the things of the Spirit of God. Satan can as easily enter, as assault a man merely natural. And many who have had religious education, and made hopeful beginnings, yet having never been by a saving change of heart, more than men, have soon shown themselves as bad almost as devils. Nature elevated to the highest pitch by its most exquisite improvements, is still but nature; it may thereby be coloured over; but grace can only change it. 3. Observ. 3. We should beware of those who are but mere natural men, and have nothing more, or more excellent than humane nature. It's the Command of Christ to beware of men. Mat. 10.17. Beware of them, 1. lest they betray your liberties, lives, or external welfare. Naturae bonitas nisi pietate confirmetur, facilè illabescit. Cartw. Harm. Christ committed not himself to man, because he knew what was in man; and let not us commit ourselves to them, because we know not what is in them. Nature is a slippery thing, and unless backed by grace, will prove but unsteady. How oft have I seen, found, I had almost said, that the love of acquaintance merely natural, ends (upon change of times) either in persecution, or at the best, in cruel compassion, in persuading to self-preservation by wracking conscience, and offending God 2. Especially, let us beware lest they betray our souls, by seducing them from God, and truth. Fellow no man further than he follows God. Look upon every man as a rule ruled, not as a rule ruling. Captivate thy understanding to none, but God. Take equal heed of receiving the word of God as the word of man, and of receiving the word of man as the word of God. The error of the Master is the tentation of the scholar. Love no man so much as to follow that of his which is not lovely; in that sense call no man Master. We must never believe error when he speaks it, nor truth because he speaks it. 4. Satan is wont to make use of such instruments as Observe. 4. may most probably do his work. He loves to put upon himself the most taking and insinuating shape, when he comes to tempt us. He employed the most subtle creature to convey his tentations to our first parents. Ordinarily he makes use of men, and most commonly of the fittest, either for parts, or seeming piety, to work upon men. He also hath his Apostles and Ministers to pervert the world, 2 Cor. 11.13.15 transforming themselves into the Apostles of Christ, and the Ministers of righteousness. But how unworthy is it for men to suffer Satan to use their parts and wits against their Maker! Quaenam foeditas carmen occinere quo Satanas oblectetur! And never should we more suspect Satan's poison, then when he offers us to drink in a golden cup. Never more fear his seducements, then when he useth men, and men whose plausibilities are most taking. 2. The Apostle describes the entrance of these Seducers, by the indefinite and uncertain expressing of their number, that had entered among them. He neither names who they were, nor determines thereby how many they were, but only saith, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certain men. 'Tis here demanded, Why the Apostle mentions not their names; or who they were? 1. Explicat. It was possible (though not likely) their names might be altogether unknown to him. 2. It is by sundry conceived, that the Apostle did know them by name. Thus Oecumenius, Aretius, and others; the former whereof tells us himself some of their names, Homines nullius nominis. as Nicholas, Valentinus, Simon, and Martion. But it's conceived that the Apostle did forbear to name them, though he knew them. 1. To show how much he disdained them; as if he apprehended them to be such vile persons as were not fit and worthy to be named among Christians, or by him distinctly, but confusedly to be bound up in this bundle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certain men. And this some (who conjecture that the discourse of Christ concerning the rich glutton, is an history) conceive to be the reason why our Saviour gives us the poor man's name Lazarus, not so much as vouchsafing to name the rich epicure, calling him only a certain rich man, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 16.19. as if it were unfit his name should be left to posterity. And this conjecture concerning these Seducers in the text seems to be strengthened, not only by the consideration of their detestable practices and opinions, which deserved that their founders should be buried in forgetfulness; but also by the Apostles expressing their base and contemptible manner of entrance in the very next word, by creeping in unawares, as if he had set himself to slight them. 2. It's thought the Apostle forbears to express the names, and thereby to determine the numbers of these Seducers, to make these Christians more wary and vigilant in their carriage and conversing, they living among Seducers, and yet not knowing who they were. That there were sundry, many of them, he intimates; who, or how many, he conceals, that so they might be the more circumspect in taking heed of all who might any way seduce them. And thus the Apostle exhorts the Christians 1 John 4.1. to try the spirits, because there are many false prophets gone out into the world. If a man be to converse among persons infected by the plague, when he is uncertain which of them, or how many have that disease, he will be the more wary of every one. Our not knowing of all those who are erroneous, should make us try what we hear even from those who are soundest. 1. How much are heretics and Seducers deceived, Observe. 1. who expect to grow famous, and honoured by being patrons of ungodly and erroneous opinions! Heresy never was a foundation of honour to the contriver, though the hopes of gaining of honour be a furtherance to become heresiarches. While the pure lights of the Church have burnt sweetly, and shined bright even to after ages, there is nothing remaining of old Heretics, notwithstanding all their new and pretended light, but stink, and smoke, and snuff. Howsoever they may be for a time respected in the world, yet as even at first the Scripture proclaims their infamy, and discovers their impostures to some, so shall posterity by the advantages of time, and Scripture-study, reckon their sometimes adored names among the notes of greatest disgrace. So that even those, who through the love of error, embrace their opinions, shall through the love of honour be ashamed of their names. Seducers love to call their books and companies by their own name, but their names are not up in God's Book. 2. False teachers are wont to be many and numerous in the Church of God. Observ. 2. In Saint John's time many (though as here, 1 John 4.1. 2 John 2 7. Tit. 1.10. he names not how many) false Prophets were gone out into the world. And he saith also, Many deceivers are entered into the world. And Paul tells Titus, that there were many deceivers. The Prophets of Jezebel were four hundred. Satan's Emissaries are sent out by troops, what they want of weight, they make up in number. The goodness of any cause cannot be judged by the number of its patrons. There may be an hundred false prophets to one; and if there were an hundred true ones to one false, that false one may possibly have an hundred friends, for one that truly loves the hundred who are true. Should religion be carried only by vote, heresy would oft prevail. Argumentum pessimum turba. The most are usually the worst. Numbers are but a slight argument to a heart that resolves to follow Scripture. It's better to go to heaven with, and after a few, than to hell with, and after the throng. Multitudes neither warrant in the way, nor comfort in the end. 3. Observe. 3. Mat. 7.15. 2 Pet. 2.1, 2. Ephes. 4. Christian vigilancy is most needful in days of heresy. Beware of false prophets, saith Christ. Beware, (saith Peter) left ye be led away with the error of the wicked. The cunning craftiness of false prophets in deceiving, our readiness to be deceived, and our hurt in being so, call aloud for the duty of circumspection. Seducers are crafty, error is catching; and it being embraced, hurt to the soul is certain. How sad is it to see so many wary men in trading for the world, and so many childish and simple in negotiating for heaven! Most men invert the Apostles advice; for in malice they are men, in knowledge children. Should all be reckoned children (as indeed they may) who know not their right hand from their left in religion, where should we find an man. The wisdom of the prudent is to understand his way. Prov. 14.8. old Scripture preservatives should much be used in times of heretical infection; in ways wherein there are many turn, it's safe often to inquire. The Word is the way, the Spirit is the guide; humility, prayer, vigilancy, excellent helps to walk in the one, and to follow the other. Thirdly, The Apostle describes the entrance of these Seducers into the company of these Christians, from the subtlety and slyness of their entrance, and that thus, They crept in unawares, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Explicat. Two things offer themselves in the Explication. The first, The sense and force of the word. Secondly, The agreement of it to these Seducers in their entrance among these Christians. Exod. 15.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 23.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 60.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, urinator, Herodot. Luke 4.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 8.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. First, the meaning of the word: The word comprehends two things. 1. It implies a fact brought about & accomplished, which is an obtaining of a through entrance, and getting into some place or company, noted in the preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, or into. 2. It mainly intends the manner of accomplishing it, or the course taken and used to effect, and bring that entrance about, which is by slyness, and subtlety, close and cunning carriage, and entrance unawares; the single and simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, subeo, mergo, ingredior, to dive, sink, to go in, to go under; and it's used concerning the setting of the Sun, as Mark 1.32. and Luke 4.40. etc. because it seems then to sink, or dive into the sea. And the Apostle speaks of some, 2 Tim. 3.6. who crept into houses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vulg. qui penetrant, i. e. qui penitus intrant. Scire volunt secreta domus, atque inde timeri. Subrepserunt, Bez. subintroierunt, Vulg. Furtive se insinuare. Latenter & furtive ingredi. Obiter subrepere. Obliquè se ingerere, & tanquam aliud agentes ingredi. (adding only the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, to this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) which Beza translates qui irrepunt, others, qui immergunt, who subtly, silently slip in, and dive (as it were) to the bottom, to search and understand the affairs of houses, (as Jesuits use to do in States and Kingdoms.) But the principal Emphasis lieth in the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which added to the former verb, signifieth a more secret and subtle, close and deceitful manner of Seducers entrance, than the simple word will bear; and it imports their entrance in a by-way, at a backdoor, theevishly, by little and little, clancularly, unawares, creepingly, a winding in by stealth, obliquely; beside the way of any real worth, and fit qualifications of integrity and piety to further the spiritual welfare of the Church; and beside the intentions of the faithful, who not knowing what manner of men these Seducers were, but conceiving them, by reason of their painted and specious appearances of godliness, to be worthy of admission, gave them entrance before they were ware. And this is the force of the preposition, 2 Pet. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall privily bring in heresies; that is, subtly, deceitfully, and so as the Church should not be ware of them, they bringing in their errors under the notion and appearance of truth. The same force hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2.4. in two words in that one verse, where the Apostle speaks of false brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unawares brought in, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, came in privily, Irreptitios subintroductos, obiter ingressos subintroductitios. etc. They crept into the company of the faithful by fraud, and such cunning artifices, specious and plausible pretences, that the faithful never went about to keep them out; for though in both these places of Judas, and Galatians, their coming in, might not be unawares, so, as that the faithful knew not at all of their coming in; yet it was unawares, so as that they knew not what manner of persons, how unworthy and heretical, etc. they were, when they did come in among them. 2. The second thing to be explained, is the agreement of the word thus opened, to the Seducers in their entrance among these Christians. 1. It agrees to them, in regard they had already gotten in, they were fully entered by their artifices, they had obtained footing in the Church. And the Apostle urgeth these Christians by this motive, of the nearness of these seducers to them, and their presence among them, that they should be the more strenuous in contending against them. God had suffered them to obtain entrance, that those Christians, who were approved might be made manifest. The sincerity of the faithful was discovered by the apostasy of hypocrites. When a City is altogether in peace, all the Inhabitants are accounted faithful and loyal; but when seditions and commotions arise, they who are faithful to the Prince, are then discovered from the rest. And when heresies and persecutions for the truth arise, the sincerity of the faithful is manifested by the defection of those, who in times of peace seemed (haply) as good as the best. Thou shalt not (saith God to his people) harken to the words of that prophet, or dreamer of dreams, for the Lord your God proveth you, to know whether you love the Lord your God, etc. And by the entrance of these seducers, the faithful were more excited to search after, and to defend the truth. Both the sincerity of believers, and the truths to be believed, were made more evident. Nothing is so certain, as that which out of doubtfulness is made certain. The Sun of truth breaks most clearly out of a cloud of errors. * Pet. Molin. in Epist. dedic. ad Enodation. Languesceret fides no irritata, & ex judiciorum conflictu, quasi ex collisione silicum, emicant veritatis scintillae, quae tandem victrix perrumpit obstantia. Debemus Pelagio & coelestio, Aureolos tractatus Augustini, de praedestinatione, de natura & gratia, & perseverantia. Pravum haereticorum acumen viri sancti acuebat industriam. Aug. de ver. rel. c. 8. Haeretici plurimum prosunt, non verum docendo quod nesciunt, sed ad verum quaerendum carnales, & ad verum aperiendum spirituales catholicos excitando. The clashing of the faithful and erroneous (like the striking of flint and steel) sends forth the brightly shining sparks of truth. Yea further, God by the entrance of these heretics, made both them, and their hypocritical followers manifest to the world, that so they might at once both patefacere, and pudefacere, (as Pareus speaks on 1 Cor. 11.19.) discover and disgrace themselves before all men, who hereby might know and shun them. By the entrance also of these seducers, the faithful saw that this world was not a place of local separation from all wicked ones, and were incited to long for that place, where good and bad shall be perfectly parted. 2. The word here used of creeping in unawares, agrees to these seducers, in regard of the manner of their entrance, which was close, subtle, hypocritical and unawares; without any fitness in themselves to enter, or any intention in the faithful to admit them; they only using many sly and sinful artifices, to bring both their persons and pinions into reputation among the faithful, by reason of which, both were suffered unawares to enter; although indeed both deserved to be kept out before, and thrown out after their entrance. This practice (in the general) of insinuating, creeping, and winding unawares into the society and estimations of the faithful, hath been used both by these, and all other seducers; and therefore 2 Cor. 11.13. Paul calls these false Apostles deceitful workers; Satan using them for his instruments to beguile, as sometime he did the Serpent, which beguiled Eve. Likewise, Rom. 16.18. Paul saith, that they deceive the hearts of the simple. And Acts 20.30. that they draw many disciples after them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By these Gal. 3.1. the Galatians were bewitched. These would have beguiled the Colossians, Col. 2.18. They have their slight and cunning craftiness, whereby they lie in wait to deceive, Ephes. 4.14. They creep into houses, and lead captive silly women, 2 Tim. 3.6. They are seducers, and deceiving, ver. 13. False teachers, privily bringing in damnable heresies, 2 Pet. 2.1. And they make merchandise of people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 3. And they allure, (ver. 18.) those who were clean, etc. But more particularly, the byways in which they go, the subtle artifices and insinuations by they creep into the company, and good opinions of the Church, and deceitfully enter unawares, are such as these, 1. They conceal their opinions, Vid. Aug. contr. Pelag. l. 1. Pelagius dixit, liberum sic confitemur arbitrium, ut dicamus nos semper indigere Dei auxilio; ita homi nis laudamus naturam, ut Dei semper gratiam addamus auxilium. Anathema qui docet gratiam Dei per singulos actus nostros, non esse necessariam. Diligenter est interrogandus Pelagius quam dicat gratiam quâ fateatur homines adjuvari, etc. Mihi paenè persuaserat hanc illam gratiam, de qua quaestio est confiteri, Aug. de gra. Christ. c. 37. In fraudem nomen Christi circumferunt. Hos. 7.8. especially at their first entrance. Either they totally forbear the delivering of errors, or else they deliver them so darkly, cloudily and ambiguously, as that they may find subterfuges, and places for retreating, whensoever they are charged with them. They love to know, but are wary in being known; like Moles, they labour to spoil the ground, by keeping under ground. It's often harder to find them, than to overcome them. Their words and phrases have divers senses; the same sentence shall speak both truth and falsehood, so that their disciples shall understand them one way, and the ingenuous hearer shall hope that they meant another; by reason of which deceit, they resemble some light-fingerd-dealers, who can steal even from those who look upon them. Augustine was sometime almost well persuaded concerning Pelagius; so seemingly orthodox were his expressions about grace. 2. They utter some real and wholesome truths. Their custom is to mix something true with much that is false, that thereby they may put off one with another. The false Apostles taught Christ, joining some other thing with him in the cause of salvation; and so the Papists at this day. Their doctrines like that cake which Hosea saith was not turned, are neither raw nor baked, i. e. neither altogether true, nor altogether false; or like a picture which seems beautiful on the one side, and deformed on the other; or like the commodities of some deceitful chapmen, the top, the uppermost of the bag is good and vendible, but the wares which are under are corrupt and unsound; or as that image, the head is of gold, but the feet of iron and clay. Error would never be honoured before the people, unless it were seen in the company of truth. As a man who is often taken in a lie, is not believed when he speaks the truth; so he who is often observed to speak truth, is not mistrusted, though he sometimes utters what is false. 3. They preach doctrines pleasing to corrupt nature; 2 Pet. 2.18. such as are most delightful to flesh and blood. They know that naturally people cannot endure sound doctrine, Isai. 30.10. 2 Tim. 4.3. 2 Cor. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire not to have right things prophesied to them, but smooth things, and deceits; and therefore they corrupt, and deal deceitfully with the word, like deceitful Vintners, who for gain, mix water with their wine; mere truth they know would be bitter truth, veritas mera veritas amara. and therefore they are more desirous to be sweet and unsound, than harsh and wholesome; suiting their doctrines (as some fable of the taste of the Manna in the wilderness) to the pleasure of every palate. Hence it was that the false Apostles preached up circumcision, and other abrogated observations, because they knew such doctrines only would be savoury to Jewish palates. And hence it was that these seducers preached doctrines of liberty, and licentiousness, 2 Pet. 2.19. Judas 4. and such as turned the grace of God into lasciviousness, making the narrow way to heaven seem broader than God ever intended it; holding before people's eyes the spectacles of carnal liberty, whereby, in their passage over the narrow bridge of Christianity, they adventuring upon a supposed breadth, tumble down into the waters of perdition. 4. They deliver such doctrines as savour of novelty. The subjects of which they treat, must be represented as rare, and unusual: to accomplish which, either they put upon them a new dress, a new shape, and fashion of words and expressions: or they deliver either that which is false, and against Scripture, (they choosing rather to be erroneous, than not to be rare, and often venting for new truths, old errors new dressed;) or that which is nice, and very uncertainly grounded upon Scripture, they preferring a doubtful before a common way; well knowing that usual truths will not suit with itching ears. If the doctrines which they deliver be old, and ordinary truths, they often (as men use to do by old stuffs) water them over with new expressions, strange and new-minted phrases, not savouring of Scripture-simplicity, or agreeable to the pattern of wholesome words. 5. They labour to work the godly and orthodox Ministers out of the affections of their hearers. They erect a building of honour for themselves upon the ruins of the reputation of such who deserve to stand when they are ruined. Well they know, 2 Cor. 10.10. as long as the messenger is loved, the message is not like to be loathed. They had much rather stand in the people's light, than that a godly Minister should stand in theirs. Omnis apostata est osor sui Ordinis. The greatest enemies to true have ever been false teachers. Thus it was of old; Michaiah and Jeremiah had the one a Zedekiah, the other a Pashur, to smite them. And as the practice of smiting (with the tongue at least) still continues, Amos 7.10. so doth the pretence of that practice. Hence 'tis that faithful Ministers must be represented as the disturbers and troublers of Church and State; though the true reason why turbulent practices against the peace of both, are by false prophets condemned (a good work) is that they may get all the practice to themselves, while the peaceable servants of Christ are only suspected. Non accuso verba tanquam vasa pretiosa, fed vinum quod in illis propinatur ab ebriosis doctoribus. Aug. I mislike not the vessels, good words, but i'll wine offered in them by drunken teachers. Nor did any so subtly undermine blessed Paul, as the false Apostles; his great labour in some Epistles, being the vindication of his Apostolical reputation. If the eminency of a godly Minister for piety and parts be so evident, as that they dare not bring any downright accusation against him, than these creeping seducers will ordinarily either doubt of, or deny his calling; or else will mention his commendations with a But of their own framing, or else so slightly and lukewarmly commend him (as thus perhaps, a good honest man, a well meaning man, a pretty man,) as that it shall almost amount to a discommendation. 6. They affix the highest commendations imaginable to their own opinions and persons. 1. Their opinions they represent as the ways of God, the glorious beamings out of light, the only paths of peace and sweetness, the liberty of the Gospel, and other such like good words and fair speeches, Rom. 16.18. they use to deceive the hearts of the simple. Like Mountebanks, who despairing that any will buy their oils and medicines, for any good they find by them, are wont themselves to commend their virtue to the ignorant throng. 2. Their own persons they represent as the most eminently qualified, for grace and learning, of any the (mere) sons of men. They trumpet out their own godliness and humility, meekness; Mat. 7.15. though Christ tells us, they are wolves in sheep's clothing. And experience proves them, with Montanus, Arius, Novatus, Pelagius, Arminius, to be but Satan's Ministers, transformed as the Ministers of righteousness, 2 Cor. 11.14. They pretend themselves to be the only Ministers, though herein they do but imitate their Predecessors, who said they were Apostles, but were not: Rev. 2.2. 1 Cor. 11.13. transforming themselves into the Apostles of Christ. Their rare and raised parts, their unparalleled abilities, and deep insight into Gospel truths they proclaim to all the world, using great swelling words of vanity, in imitation of him who gave out that himself was some great one, that so he might be said to be the great power of God; Acts 8.9, 10. and all because they know the fond multitude is ever more ready to judge of faith by the person, than of the person by his faith. 1. The presence of wicked mon in the Church, Observe. 1. is no sufficient ground of being offended at the Church. Mixtures of good and bad men have ever been in the best societies; nor is it to be expected, till the harvest, that tares and wheat can be parted perfectly: neither the godly, Mat. 13.30. nor God's ordinances are therefore to be forsaken, because the wicked are mixed. Needless society with the wicked, much more society with them in their wickedness is to be avoided; but not such as from which we have no warrant from God to separate, or wherein we join not in sin, but in that which is in itself holy, saving, & commanded. As God doth not, so neither must man punish the innocent (whether himself or another) for the nocent. I fly from the chaff, lest I should be also such, (saith Aug.) Fugio paleam ne hoc fim; non fugio aream, ne nihil sim. I forsake not the floor lest I should be nothing. And though God doth not account evil to be good, yet he accounts it good that there should be evil. And that good we shall find, could we (as we ought) be more watchful, zealous, humble, fervent in prayer, longing for heaven by the necessitated company of wicked men. 2. Observ. 2. Satan useth sundry sorts of attempts to hurt the Church. Sometimes he creeps and croucheth, at other times he roars and rageth. He hath several shapes, and often changeth his habit, though he never layeth aside his hatred. Non deponit odium, sed mutat ingenium. One while he openly acknowledged that Christ was the Son of God; afterwards he stirred up his instruments to destroy Christ, because he made himself the Son of God. Luke 4.41. John 19.7. Satan (like an highway robber) frequently changeth his apparel, that so the unwary passenger may not discern him; he seldom appears in the same habit twice together. In some ages of the Church he is a red dragon, in other, an old Serpent; sometimes he useth his sword, at other times his pen. He commonly proceeds from one extreme to another, from endeavouring to overthrow the Church by persecution under heathens, to the hurting it more by promotions, and seducing under Papacy. In one age, he advanceth superstition, in another, profaneness; in one nothing shall be lawful, in another, every thing. None shall preach at one time, every one at another. We cannot therefore judge, that a way is none of Satan's, because it differs from that which was sometimes his, but because it agrees with that which is always Gods. 3. Satan is most hurtful to the Church, Observ. 3. when he opposeth it by subtlety and creeping; when he comes not as an open enemy, but an appearing friend. He is never so much a devil, Serpit putrida tabes hypocrisis per omne corpus ecclesiae, omnes sunt amici & omnes inimici, omnes necessarii & omnes adversarii, omnes domestici & nulli pacifici. Ecce in pace amaritudo mea; amara prius in niece martyrum, amarior post in conflictu haereticorum. Bern. ser. 33. in Cant. as when he appears in white, & transforms himself into an Angel of light. He doth more hurt by creeping into, than breaking into the Church. False apostles & seducers in the Church have been more hurtful to it by fraud, than bloody & paganish persecuters by force. Satan hath gained more victories by using the one as sunshine to dazzle the eyes, than by raising the other as wind to blow in the faces of the faithful. For his subtlety rather coloureth vice, than openly contendeth against virtue. Under the resemblance of those graces, for which Saints are most eminent, he draws to those neighbour-vices, which seem to have most affinity with their Christian perfections. He colours over superstition with religion, carnal policy with Christian prudence, cruelty with justice, toleration with mercy, indiscreet fervour with zeal, pertinacy with constancy. And never doth sin so much prevail against us, as when it lies in ambush behind appearances of piety. Nor is Satan's subtlety less hurtful in using the ablest and most refined wits to devise and defend impious novelties against the orthodox faith, as Arius, Sabellius, Pelagius, etc. of old; and of late Servetus, Socinus, Arminius, etc. Satan fits every actor with a part agreeable to him, and carves his Mercury on the most promising pieces. Those whom God hath furnished with the best weapons of parts and arts, have commonly given his cause the deepest wounds. It's our duty with prudence to countermine subtlety, to steer our course by the card of Scripture, to mislike no good way of God, because Satan makes it seemingly deformed; to love no way of sin, though he makes it seemingly amiable; to build our faith upon no eminency of man, and ever to be more forward to examine, than to admire what he saith, or is. 4. Observe. 4. Mat. 7.15. The● best Christians may sometimes be mistaken in Seducers. The advice of Christ to beware of false prophets, shows how possible it is to be over-seen. The shape into which they transform themselves, namely, the Apostles of Christ, and the Ministers of righteousness, shows the difficulty of discerning them. The very Apostles were deceived in him whom some conceive to be the Heresiarch, Acts 8.13. and one from whom these Seducers sucked their poison. 1 Thes. 5.21. God will alone have the prerogative of trying the heart; the doctrines we must, their hearts God only can search. And the difficulty of understanding who are Seducers, should cause in the faithful diligence in trying what their best of teachers deliver. The seduced most call for our pity, who with good meanings though alas with bad success follow their blind leader; whose misery that we may avoid, we must examine all we hear by the word, taking nothing upon trust, not loving doctrines for men, but men for their doctrine, and it for its Consonacy to Scripture, which should (like a sword of Paradise) keep errors from entering into our hearts. Be not like little children, to gape at, & be ready to swallow whatsoever the Nurse puts to the mouth. If Seducers appeal to Scripture, 1 John 4.1. to Scripture let them go; and if they cannot endure the light of that Sun, reject them as spurious, and their meeting places as infected houses, and schools of impiety. Psal. 26.4. Sat not among vain persons. Let not Satan take thee among his own, lest he make thee one of his own. 5. Sin loves not to be seen in its own colours. Observ. 5. These Seducers having in them no real goodness and worth, or fit qualifications of piety and integrity, but intentions by their entrance to seduce others, appeared not to be what indeed they were, but cunningly they seemed to be what they were not, that so the faithful might admit them (as they did) unawares, not knowing who they were. Sin is a deed of darkness, not only because the sinner's portion will be utter darkness but because his practices he loves to conceal in the dark. Sins deformity makes not a sinner desire that it should not be, but only that it should not be seen. Aaron covered over his sin with the wickedness of the people. Exod. 32.22. 1 Sam. 15.21. Saul coloured over his sin of sparing Agag, and the cattles, with pretended resolutions to sacrifice to the Lord. Carnal will ever hath carnal wit attending upon it. Love to sin refines the invention for concealing it. No sin hath beauty enough in its own complexion to win the affection of the fondest spectator, unless its wrinkles be filled up with the paint of religious pretences. Sinners have a false conceit of God, they think he cannot see through their coverts, like little children, because they shut their own eyes. they think they are in the dark to all others. How much is holiness honoured by its enemies, who even when they hate the having of it, love to appear to have it! How unable is an hypocrite to shun the dint of this Dilemma, If holiness be bad, why doth he so much as appear; if good, why doth he no more than appear holy? In a word, how slight and childish will all hypocritical varnishings prove at the last day! Paint will not endure the fire of wrath, nor can hidden wickedness be concealed in the day of divine disquisition. 6. Observ. 6. Seducers with other sinners are modest in the beginning of sin. When these Seducers first entered, the faithful thought them not such as afterward they found them. They were like a deceitful gamester, or dice-player, who playing with one who is ignorant and wealthy, seems in the beginning of the game to be altogether unskilful, till (at length) by degrees, he puts forth his craft, and cheats him of all he hath. And never hath Satan been so dangerous an enemy either to Churches, or persons, as when he hath been hurtful insensibly, gradually, and creepingly. He can hardly tempt men at one leap to get up to the top of impiety, but by several steps. As 1. By an evil motion. 2. By some kind of approbation. 3. By determination to embrace it. 4. By a vicious action. 5. By an evil habit. 6. By defence, and justification of sin. Till 7. there be a glorying, and boasting in it. Satan dyeth not a man a purple, or a scarlet sinner at the first; but after divers tinctures, that so at the last he may take the deepest dye. He windeth not up his triple to the highest pitch hastily, but strains it up by little and little to the desired height; at the first he makes men adventure upon actions questionable, whether sinful or not; then he presseth them forward to sins undoubted, yet small; and then he easily draws men from making little account of small sins, to make small account of great sins. How dangerously, because gradually, did Satan bring idolatry into the Church! First, images and pictures of Saints were used in private for memory, history, or ornamennt only; afterward in Gregory's days, they were brought into the Church, but with an express prohibition of worshipping them; in the next age, the worshipping of them was enjoined, yet not for themselves, but in respect only of what they did represent; but since the Council of Trent, it is the Tenent of the Roman Church, that images are to be worshipped for themselves; Ut in se con●iderantur, non tantum ut vicem gerunt exemplaris. Bel. De imag. Sanc. l. 2. c. 21. Plat. in Bonif. 3. and further the heathen go not in their idolalatry. The great Seducer of the Nations, the Pope, was he not creeping and modest in his beginnings to get into his present height of tyranny! First, he contends for a bare primacy of order; after he pretends to a little more, the receiving the last appeal from the other Patriarches. In Boniface the thirds time, he puts in for the title of universal Bishop; and in his next Successors time, to give spiritual laws to the whole Church; and after him in Pope Hildebrands time to give temporal laws to Kings and Princes. Satan is like a deceitful tradesman, who first by fair-dealing gains Customers, that so afterwards by foul-dealing he may gull them. Teacher's must not speedily be admitted. It's good to know before we take or trust them. And people should take heed that they forsake not their old approved Ministers, who have been throughly made manifest to them in all things, (2 Cor. 11.6.) to embrace such strange Doctors, whose design is in time to bring in strange doctrines. The mother's milk is most wholesome for the child. The Ministry that begat thee spiritually is fittest to nourish thee. They who oft change their Masters, are seldom good scholars. Please not thyself in the parts or abilities of thy Minister, but labour to find the experimental working of his Ministry upon thine heart, that thou mayst be able to answer Seducers, when they suggest that thy Minister is Antichristan, thus; He hath not been Anti-christian to me; for sure I am, he was the instrument of forming Christ in my heart. This of the third particular, in the description of the entrance of these Seducers, viz. their subtlety and slyness in getting into the society of the faithful. 4. The fourth and last thing by which he describes their entrance, is by clearing and vindicating it from the objections which the Christians might possibly raise against God, (as if he were regardless of the welfare of his Church, and indulgent toward the wickedness of the Seducers in suffering them to enter,) and against godliness, when they observed that they who pretended to be the most eminent in the Church for religion, did turn Apostates. And this he doth in these words, Who were before of old ordained to this condemnation. q. d. Although they have entered so cunningly, as that the Church was not ware of them, yet was not their entrance unawares to God, but he did foresee it, and therefore will see that they do his Church no harm; and though now God seems to spare them, yet are they in a state of condemnation; and though they formerly seemed such eminent professors of religion, yet God foresaw they would prove as they are; nay, for their sins ordained them to this condition into which they are now fallen. In which vindication of God's care of his Church, and justice against the Seducers: their punishment is two ways considerable. 1. In its severity, it was this condemnation. 2. In its certainty, they were before of old ordained to it. 1. The punishment of the Seducers considered in the severity of it, this condemnation. Explicat. But 1. What was this Condemnation of which the Apostle here speaks? 2. Why called Condemnation? The word here importing Condemnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. judicium, damnatio, condemnatio, is taken sundry ways in Scripture. 1. And most properly; for the Sentence pronounced by the judge, or rather a judiciary sentencing, or condemning; and so it's taken Rom. 2.2. where the Apostle saith, We are sure the judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of God is according to truth; and Mat. 7.2. With what judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ye judge, ye shall be judged. 2. For Administration of Government toward those that are under it, whether by judgement or mercy; and it's spoken of God's providence ruling and ordering the affairs of the world, as Rom. 11.33. How unsearchable are his (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements! also of Christ's Government of that Kingdom which his Father gave him, in the salvation of humble, and condemnation of proud sinners, John 9.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For judgement am I come into this world, etc. that is, for the discharging the office of a King, or a Judge, in adjudging to every one his due recompense. In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad, in regard of his discovering, and sentencing of, and executing sentence upon all at that day, Acts 24.25. He reasoned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of judgement to come. Heb. 6.2. 3. For a Cause or Controversy discussed, judged, and determined by judges. So 1 Cor. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye go to law one with another, ye have causes and controversies among yourselves. 4. Mark 12.40. Luke 20.47.23.40. Rom. 2.3. Cor. 11.34. Judicium vocat vel damnationem, vel reprobrum sensum, quo feruntur, ut pietatis doctrinam pervertant; neque enim id quisquam facere potest nisi suo exitio. Calv. in loc. Potest hoc judicium intelligi justa derelictio, quâ propter peccata praecedentia permissi fuerunt pati naufragium fidei, & variis errorum fluctibus abripi, ita ut etiam fierent errorum magistri, tandem judicium illud gravissimum aeternae damnationis subituri. Estius in loc. For the wrath, vengeance, damnation, and punishment executed upon men for wickedness, as Rom. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose damnation is just. And 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damnation to himself. So Mat. 23.14. Ye shall receive the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damnation. And Rom. 13.2. They that resist, shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damnation. And 1 Tim. 3.6. Lest he fall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the condemnation of the devil. So 2 Pet. 2.3. Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement now of a long time lingreth not. And thus I take it in this place. The Apostle Judas here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This condemnation, intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God, whereby they did not only themselves turn backsliders and apostates, but become opposers of the truth, and perverters of others; hereby making way for their own eternal condemnation. A punishment made up of many poisonful ingredients, and that hath in it a complication of many spiritual woes, which (as the Scripture testifieth) belonged to these Seducers, and to others who were in the same condemnation with them, as, 1. A voidness of spiritual judgement and understanding, an inability to judge between good and bad, things that differ; an insufficiency to approve of any thing which is excellent, whereby they put bitter for sweet, and sweet for bitter; spoke evil of the ways of grace which they understood not, and of the Gospel in which they saw no beauty, it being hid to these lost ones, who contemned and slighted it; were delivered up to a reprobate sense, Phil. 1.10. 2 Pet. 2.12. 2 Cor. 4.3. Rom. 1.28. Rom. 11.7. Rom. 9.18. and because they loved not what they knew, were not able to know what to love. 2. Another woe in this condemnation is, a spirit of benumbedness, insensibleness, cauterizednesse, under all the most awakening administrations of God's word, or rod; a judgement which the Scripture puts for all the misery and condemnation of the reprobate, and that which differenceth them from the elect, Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. And Rom. 11.7. having spoken of the elect, he saith, the rest were hardened. Of Seducers doth Paul speak, 1 Tim. 4.2. where he tells us of some who had consciences seared with an hot iron, whom nothing awakeneth, but eternal burn, (though too late) to a serious sensibleness of their estate. These seducers, fed themselves without fear, Judas 12. 3. A third woe in this condemnation is inccorrigiblenesse, and unreformedness under the means of salvation. All the dews of salvation fall upon them as showers upon the barren wilderness; and they are by God compared to drossy silver, Jer. 6.28. which all the art and pains of the Silver-smith cannot refine; and therefore called reprobate silver. These seducers in God's Ort-yard were trees without fruit, twice dead, plucked up by the roots, Judas 12. 4. A fourth woe in this condemnation is Gods giving them up to strong delusion; a delighting in error and false doctrine, with a believing it; and thus seducers are said not only to deceive, but to be deceived; 2 Tim. 3.13. 2 Thes. 2.10, 11. and those who received not the love of the truth, had strong delusion sent them from God, and upon them the deceivableness of unrighteousness takes hold; and thus God suffered a lying spirit to deceive Ahab, and his prophets. 5. A fifth woe in this condemnation is a stumbling at, and a quarrelling with the word of life, 1 Pet. 2.8. and Christ the rock of salvation. Thus Paul speaks of some who were contentious, and obeyed not the truth; Rom. 2.8. and of seducers who resist the truth, 2 Tim. 3.8. Like these in Judas, who contended so muth against the faith, that all which Christians could do, was little enough to contend for it, against those who made the Gospel a plea for licentiousness. 6. A sixth woe in this condemnation is progressiveness in sin; 2 Tim. 3.13. and as the Apostle speaks of seducers, a waxing worse and worse, a walking so far into the sea of sin, as at length to be over head and ears; a descending to the bottom of the hill, a daily treasuring up wrath; a proficiency in Satan's school, a growing artificially wicked, and even doctors of impiety. 7. Which lastly, will prove the great and heavy woe, not to be contented to be wicked, and to go to hell alone, but to be leaders to sin, 2 Tim. 3.13. and to leaven others with impiety; and thus Paul saith, that seducers were deceiving, as well as deceived. 2 Pet. 2.2. And Peter, that many shall follow their pernicious ways. And certainly, impiety propagated shall be condemnation heightened. 2. Why is this punishment of seducers called Condemnation? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause for the effect. I grant Condemnation is properly the sentence, or censure condemning one to some punishment; and though in this place it be taken for the very punishment itself, yet fitly doth the Spirit of God set out this punishment of wicked men, by a word that notes a sentencing them thereunto; And that 1. Because a sentence of condemnation is even already denounced against them. 2. Because it is such a punishment, as by judiciary sentence is wont to be inflicted upon guilty offenders. 1. It is really and truly denounced, etc. For besides God's fore-appointing the wicked to this condemnation, as it is the punishment of sin, & the execution of his justice, wicked men are in this life sentenced to punishment. 1. By the word of God, which tells them, that God will render to every man according to his deeds; to them who do not obey the truth, but obey unrighteousness, indignation and wrath, Rom. 2.8. etc. And that he who believeth not, is condemned already, John 3.18. 2. By their own conscience, which accuseth, and condemneth, as God's Deputy, and here tells them what they deserve both here and hereafter. If our hearts condemn us, etc. 1 John 3.20. etc. 3. By the judgements of God manifested against those who have lived in the same sins, the wrath of God being revealed against all unrighteousness, Rom. 1.18. 4. By the contrary courses of the godly: The practices of Saints really proclaiming, that because the ways of the wicked are sinful and destructive, therefore they avoid them; Mat. 12.41, 42. and thus Noah sentenced the old world, by being a practical Preacher of righteousness. 2 Pet. 2.5 And all these sentencing of wicked men, do but make way for that last and great sentence to be pronounced at the day of judgement, Mat. 7.23. Mat. 25.41. to the punishment both of eternal loss and pain. 2. It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders; and so it is in two respects, 1. Because it is Righteous. 2. Severe. 1. Righteous. These Seducers were not spiritually punished without precedent provocations; Rom. 1.28. as they did not like to retain God in their knowledge; God gave them over to a reprobate mind; 2 Thes. 2.10. and God sends them justly strong delusions, that they should believe, and teach a lie, because they received not the love of the truth: and because they would not be Scholars of truth, they justly become Masters of error. 2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence, because of its weight and severity. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a paternal chastisement, or a rebuke barely to convince of a fault; but it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Judge's sentence, condemning to a punishment, the guilty Malefactor. It is not medicinal but penal; not the cutting of a Chirurgeon, but of a Destroyer; the happiness of correction stands in teaching us, but this punishment is the giving of sinners up to unteachableness; and what is it indeed but a hell on this side hell, for God to withdraw his grace, and to suffer men to be as wicked as they will, to be daily damning themselves without control, to be carried down to the gulf of perdition, both by the wind of Satan's tentation, and (which is worse) the tide of sinful inclination. For God to say, Be, and do as bad as you will, be filthy still, Rev. 22.11. sleep on now, and take your rest, I'll never jog nor disturb you in your sins. How sore a judgement is it to be past feeling, so as that nothing cooler than hell fire, and lighter than the loins of an infinite God can make us sensible, though too late! OBSERVATIONS. 1. Observ. 1. The condemnation of the wicked is begun in this life. As heaven, so hell is in the seed, before it is in the fruit. The wicked on this side hell are tunning and treasuring up that wrath, Rom. 2.5. which hereafter shall be broached and revealed. The wicked have even here hell in its causes. The old bruises which their souls by sin have received in this life, will be painful when the change of weather comes, when God altars their condition by death. When thy lust asks, How canst thou want the pleasure? let thy faith answer by ask another question, How can I bear the pain of such a sin? Observe. 2. Tristitia nostra quasi habet, quia in somnis tranfit. Qui somnium indicat, addit quasi, quasi sedebam, quasi loquebar, quasi equitaban; quia cum evigelaverit, non invenit quod videbat. Quasi thesaurum inveneram dicit mendicus, si quasi non esset, mendicus non esset, etc. In adversis 'em breast, vel similitudo, non ipsares. Ansel. 2 Cor. 6.9. Put sin into its best dress, and it's but gilded condemnation. 2 Spiritual judgements are ever the sorest. In God's withdrawing his grace, and delivering up to a reprobate sense, there is something of Condemnation. The soul of a judgement is its seizing upon the soul. The greatest misery which can befall the body, is but for the soul to leave it: and what proportion bears this to the misery of Gods leaving the soul! The death in death is the miscarriage of the soul. If a man be not heartsick, though otherwise distempered, he is not feared; and if not soul-sick, and the union between God and him weakened, there is no danger. Bodily miseries are but appearing and opinionative, and there is a vanity in outward troubles as well as enjoyments. The Apostle makes the greatest suffering of the body to be but as such, rather a dream then a reality of suffering. The poorest Saint never had a drop of condemnation in a sea of calamity. His affliction is not laniena, but medicina; not Butchery, but Chirurgery; nay the end of Gods chastening is, that he may not be judged. 1 Cor. 11.32. How different is the condemning of a Malefactor, from the reprehension of a Son, the Father's rod, from the Executioners axe! Heb. 12.7. Ne timeas flagellari, sed exhaeredari. If we endure chastening, the Lord deals with us as with sons. Strive not so much to get the rod taken off thy back, as to get it into a Father's hand. How madly merry is every obstinate sinner in all his worldly enjoyments! How unsuitable is thy music when thou art sacrificing that which should be dearer to thee then thy dearest child, & celebrating the Funerals of thy precious soul! Si doles condoleo, si non doles doleo magis. Who would not commiserate his mirth, who goeth dancing to his own execution, whose only strife is to double his misery by shunning the thoughts of that which he cannot shun. Be not taken with what thou hast in gift, but what thou hast in love. In receiving of every mercy imitate Isaaks jealousy, and say, Art thou that very mercy, that mercy indeed, which comes in the blood of Christ? Art thou sent from a Father, or a Judge? Satius est, ut vim qualemcunque mihi inferas, Domine, quam parcens mihi, me in meo torpore securum derelinquere. Observe. 3. What do I receiving, if I shall never be received? It's infinitely better that God should correct thee so, as to awaken thee, then by prospering to let thee sleep in sin, till it be too late to arise. It was better for the Prodigal to be famished home, then furnished out. 3. These condemned ones should warn us that we incur not the like condemnation with them. Saints should be examples of imitation, and sinners of caution. A good heart will get good even by bad men, and take honey out of the carcase of a Lion. These Seducers were mentioned and stigmatised by Judas with this black mark, not only to show that God was righteous in punishing, but that we might not be unrighteous and wretched in imitating them. And that we may not, 1. Neglect not, undervalue not the truths of the Gospel. Rom. 1.26. Shut not thy eyes, lest God suffer Satan to blind them. How severely did God punish the Heathens for opposing the light of nature; and will not Christ, when clearly discovered, and unkindly neglected, 2 Thes. 2.9.10 much more heighten thy condemnation? If Christ be not a rock of foundation, he will be a stone of stumbling. Fruits which grow against a wall, are soon ripened by the Sun's heat, and so are sins which are committed under the Sunshine of the Gospel. The contempt of the Gospel is the condemnation of the world, John 3.12. 2 Pet. 2.1. it brings swift destruction. 2. Preserve a tender conscience. Tremble at the first solicitations of sin, which make way for eternal, by taking away spiritual feeling. This deluge of impiety in which these Seducers were drowned, began with a drop. Many knots tied one upon another, will hardly be loosed; every spot falling upon the , makes a man the more regardless of them; and every sin defiling the conscience, makes a man the more careless of it. He who dares not wade to the ankles, is in no danger of being swallowed up in the depths. Modest beginnings make way for immodest proceed in sin. The thickest ice that will bear a cart, gins with a thin trembling cover that will not bear a pebble. As these Seducers crept in by degrees into the Church, so did Satan by degrees creep into them; 2 Tim. 2.16. They increased to more ungodliness; They went down to this condemnation by steps, and after they had begun, they knew not where or whether they should stop. 3. Take heed of turning the grace of God into wantonness, of abusing his goodness either to soul or body, to impiety. Take not occasion to be sinful, because God is merciful; to be long-sinning, because God is long-suffering; to sin because grace abounds; to make work for the blood of Christ, to turn Christian liberty into unchristian libertinism. This must needs incense even mercy itself to leave, and plead against thee; and what then will justice do? They who never enjoyed this grace of God, go to hell; they who have it, and use it not, run on foot to hell; but they who abuse and turn it into wantonness, gallop, or go to hell on horseback. This for the first way in which the punishment of these Seducers was considerable, viz. Its severity, This condemnation. The second follows, namely, its certainty, they were before of old ordained to it. EXPLICATION. In this two things require Explication. 1. What this ordination is of which the Apostle here speaks. 2. In what respect it is said to be before of old. For the first, Metaphora sumpta ab tis qui in codicillis scribunt, memoriae causâ, qua statuunt agere. Haec Metaphora inde sumpta est, quòd aeternum Dei consilium quo ordinati sunt fideles ad salutem, Liber vocatu●. Calv. De quibus olim praenuntiatum est in Scriptures quòd deventuri sunt in judicium. Est. in loc. The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here translated Ordained, properly signifying, forewritten, enroled, billed, booked, or registered. It seems (say some) to be a Metaphor taken from Records in Courts, wherein things are set down for an after remembrance of them: Or (according to others) from books of remembrance, wherein for the greater sureness of doing any thing, men writ down what they purpose to do, and desire not to forget. Calvin draws the allusion from Scripture, in which the eternal counsel of God, wherein the faithful are elected to salvation, is called a Book. Sure we are, 'tis a Metaphorical speech; and by none of our Protestant Divines (as I remember) is that interpretation embraced, which is given by some Papists, who (haply) to wave the Doctrine of reprobation, expound this fore-writing here mentioned, to be the predictions by writing which went before in the Scriptures concerning these Seducers. Nor can this writing here mentioned, so be attributed to God, as if either he could properly be said to have a memory, or to remember any thing, or had any defect or weakness of memory, or had any material books, wherein he wrote any thing at all: but this writing or booking is spoken concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of resembling him to man, who, what he purposeth exactly to remember, or certainly to do, he books and writes down before hand. And the Scripture speaks of four Meta phoricall books, or writings which God hath 1. The Book of his providence, or God's knowledge and decree of all the particular persons, things, and events that ever were or shall be in the world; and in this book were written all the members of David, Rom. 5.1. Summa judicii aequitas ex humano foro significatur. Pareus in Apoc. ●0. Psal. 132.16. And all the tears of David, Psal. 56.8. 2. The Book of the last and universal judgement, which is the perfect knowledge that God hath of the actions of all men good and bad, according to which at the last day he will give judgement: thus Dan. 7.13. it's said, The thrones shear set up, etc. and the books were opened. And Revel. 20.12. I saw the dead, small and great, stand before God, and the books were opened. It's a term taken from public judgements here among men, wherein are produced all the writings of informations, depositions of witnesses, etc. to show that God's Omniscience shall discover and rehearse all actions, and his justice proceed accordingly. 3. The Book of life, Rev. 20.12. and 22 19 called also the Lamb's book of life, Revel. 13.8. and 21.27. which is God's eternal decree to bestow grace and glory upon some: Phil. 4.3. and in this are set down the names of the elect; of these it is said often, Their names are written in the book of life; Luk. 10.20. and at the last day this book is said to be opened, because it shall then be manifested to all who are elected. 4. This writing here mentioned by Judas, namely, that black bill, or the Catalogue of those whom God hath appointed unto wrath, 1 Thes 5.9. ordinarily considered as the Positive or Affirmative part of Reprobation, wherein God decreed justly to damn some for sin. For, Reprobation is considerable in a double act. First, Negative; which is that of preterition, or passing by of some; and Gods will not to elect them. Secondly, Positive; which is Gods ordaining them to punishment for sin. And in both these acts there is a double degree. In the first, the Negative act, Gods denying his grace, in this life. And 2. his denying them glory and salvation in the next life. In the Positive or affirmative act. 1. God's ordaining the wicked to blindness, and obduration here. And 2. eternal condemnation hereafter. And upon holy Scripture are both these acts, and both the degrees of each of them evidently grounded. 1. Concerning the Negative act speaks the Spirit of God, John 10.36. Ye are not of my sheep. And Matth. 7.23. I never knew you: Mat. 13.11. To them it is not given to know the mysteries of the Kingdom. And Mat. 11.25. Thou hast hid these things from the wise and prudent, etc. for so it seemed good in thy sight: And Rev. 13.8. & 20.15. There are some mentioned whose names are not written in the Book of Life. 2. Concerning the Positive, or Affirmative act, speaks the Spirit of God in 1 Pet. 2.8. where the Apostle mentioning those that stumbled at the word, and were disobedient; saith, they were appointed thereunto. And Rom. 9.18. Whom he will be hardeneth. And ver. 21. he speaks of Vessels made to dishonour. And ver. 22. 1 Thes 5.9. Of Vessels of wrath fitted to destruction. And John 17.12. Judas is said to be a son of perdition. And here Judas saith, that these Seducers were written down, and appointed to this condemnation, which was their abode among the faithful, with an obstinate opposing of the truth and faith of Christ, making way to their own eternal condemnation. A doctrine (I confess) not more distasteful to the bad, then hard to be understood by the best. It is no where (as Pareus notes, treating upon it, Rom. 9) perfectly apprehended, but in that eternal School. I profess my greater desire to study then discuss it. I did not seek it, nor dare I altogether shun it; ever remembering, that though we must not rifle the cabinet of the secret decree, yet neither bushel the candle of Scripture-discovery; the former being unwarrantable curiosity, the later sinful ingratitude. Briefly therefore, 2 For the second, in what respect this ordination is said to be before of old. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of old, is sometime applied to a thing done a little time before: Pilate asks of Joseph, who came unto him to ask the body of Jesus, whether he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any while dead. The word (as Doctor Twiss observes) doth not signify any definite time: It is applicable even to eternity. And though (as he notes) the signification of the word be not extended to eternity by any force in itself; yet from the matter whereof the Apostle treats, viz. the ordination or decree of God (which is eternal) it ought to be so extended. The denial of the eternity of God's decree was one of the prodigious doctrines of Vorstius. As the ancient of days was before there was a day, so this (of old) was before there was an age. Which as it refers to the forementioned ordination, comprehends, in the judgement of many Learned and Godly Divines, as well, 1. The independency and absoluteness, of this ordination. As 2. The immutability and unchangeableness of this ordination. 1. For the first: This ordination (according to some) was absolute, from all causes in the creature; of old, before these Seducers were, before their sins were, in respect not only of their actual existence, but even of their prevision also and foresight of their futurition or coming to pass hereafter. And in delivering their judgement herein, 1. q. 23. Art. 5. they consider Reprobation, with Aquinas and other Shoolmen, either in respect of the act of God reprobating, God's willing and decreeing; or in respect of the effect thereof, the things willed or decreed, as God wills that one thing should be for another. 1. As to Reprobation in respect of the act or decree of Gods reprobating, or Gods willing or decreeing; they say, the sins of the creature cannot be assigned as the cause of reprobation; Non est assignare causam divinae voluntatis ex parte actus volendi. Aquin ubi supr. and herein they agree with Aquinas and the sounder Schoolmen. They conceive that the decree of reprobation was not without the foresight of sin; Yet that the sight of sin was neither in order of nature or time, before Reprobation, nor after it; but purely, evenly, and equally accompanying it. That God's decree to permit sin (from whence comes prevision of sin) and to condemn for sin, were not the one subordinate to the other, or of a divers order; as if the one were the end, and the other the mean; but , and of one and the same order and means, both accommodated to one and the same end: God neither condemning that sin may be permitted, nor permitting sin, that he might condemn; but permitting sin, and condemning for sin, that the glory of his justice might be manifested; the glorious manifestation of his justice being not advanced only by permission of, or only by condemning for sin, but by both jointly, or together; according to which apprehension, sin fore-seen could not be the cause of Reprobation. They conceive, that God not depending upon any condition in the creature, no other way fore-knew the futurition of sin, than by his own decree to permit it. And they further urge, if consideration of sin, were before God's decree of Reprobation, than the decree of permission of sin should have been before the decree of Reprobation; and so God should intent the permission of sin, before he intended the damnation of man for it; and than it would follow, (in regard that what is first in intention, is last in execution) that damnaton for sin should be in execution, before the permission of sin, for which men are damned; And this is the Argument oft urged by D. Twiss; to which he sometimes adds, that whatsoever is first in intention, hath the nature of an end, in respect of that which follows it; but the permission of sin cannot be considered as an end in respect of the damnation of men, it being impossible that men should be damned to this end, that sin should be permitted. And they of this opinion assert, that if because God decreed, that condemnation shall only be for sin, it follows that sin is a cause of that decree; it will also unavoidably follow, because God hath decreed, that salvation shall only be in a way of good works, that good works are a cause of that decree; they conceiving that though good works do not go before salvation with the same efficacity, wherein sin goeth before damnation (good works being only dispositive causes of the one, and sins meritorious causes of the other) yet that they go before it, Non eadem dispositionis e●icacitate, sed tamen eodem necessitatis ordine. with the same order of necessity. And they add, that the Apostle removes both from the election of Jacob, and the reprobation of Esau, the consideration of all works either good or evil, as well in respect of their prevision, as actual existence; to the end that he might show that the purpose of God, according to election, was not according to works, but of him that calleth: and so by the same reason, that the decree of the reprobation of Esau, was not of evil works, but of him that calls and leaves whom he will. 2. As to Reprobation in regard of the effect (or rather consequent thereof) the things decreed and willed, or as God wills that one thing should be for another, It is not doubted, albeit Gods eternal volitions or decrees, depend not upon any temporal object or causes, as the prime motives thereunto, but that God by his eternal decree ordained, that this or that event in the temporal execution, shall not follow but upon this, or that going before; as, that in those of years, the actual bestowing of eternal life, shall depend upon believing; repenting and persevering, and that the actual punishing with eternal death shall depend upon final unbelief and impenitency. This is not to make the eternal decrees of Election and Reprobation dependent upon the fore-seen contingent Acts of man's freewill, but to make temporal events, Acts, or Things, one to depend conditionally upon another, for their being or not being in time. And yet 1. The cause of Reprobation, in respect of denying of grace, external, whether in regard of the outward means; or internal, either common or saving, is the will and pleasure of God. As it is the mere will and pleasure of God whereby in time men are reprobated from grace, was from eternity; for as God doth, or doth not in time so it he purposeth to do or not to do from all eternity. Now, that in time the denial of grace is from the will and pleasure of God, is most evident from Scripture, which teacheth that God calls to grace, and gives the very means of salvation to whomsoever he will. Act. 16.7. Mat. 11.24, 25 Deut. 29.4. Nulla sunt tam detestanda facinora quae possunt gratiae arceredonum. Prosp. The Spirit suffered not Paul to preach at Bythinia: To you it is given (saith Christ) to know the mysteries of the Kingdom of heaven, and to them it is not given. And because it seemed good in his Father's sight, he hide these things from the wise and prudent. Tyre and Sidon would have made better use of the means of grace than the Jews, yet God bestowed those means not upon the former, but up on the later. But 2. The cause, of Reprobation, in regard of God's denial of glory, is not merely from Gods will and pleasure, but from the pravity and sin of men. God in time denies glory in regard of men's impiety; and therefore he purposed to deny it for that. Depart from me will Christ say only to the workers of iniquity, Mat. 7.23. There shall enter into the new Jerusalem, nothing that defileth, The unrighteous shall not inherit the Kingdom of God. And 3. The cause of Reprobation, in regard of blindness, and obduration in sin in this life, and eternal damnation in the life to come, is from man's impiety. God decreed that Condemnation should not be, but for sin; nor hardening but for preceding rebellion, nor that the wages of death should be paid without the work of sin. No man is ordained to a just punishment but for some sin; but the withdrawing of grace, the blindness and obduration of sinners, are the punishments of preceding sin, as appears. Rom. 1.27 God gave them up; &c, that they might receive the recompense (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of their error which was meet. To crown or to damn, is an act of judiciary power, and proceedeth according to the tenor of the revealed Gospel. The eternal dedecree of the damnation of the very Devils, was never determined to be executed otherwise than for their own misdeeds. 2. This expression [of old] notes the immutability, and unchangeableness of this Ordination; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De ration● aeternitatis est immutabilitas. Aug. Cons. l. 12. c. 15. the immutability of his counsel; that which is eternal, is unalterable. This Ordination is like such a booking, and writing down of a thing as shall unfailingly be performed. Nor can this book or writing of God (as a man's book may) be lost or burnt, but it continues irreversibly and inviolably to be performed; he who wrote it wants not skill, nor will, nor power to bring to pass whatever he hath written in it. What God hath written, he hath written; and though sometimes he changeth his denunciations, yet never his decrees; I am the Lord, I change not, Mal. 3.6. The strength of Israel is not as man, that he should repent, 1 Sam. 15.29. His counsel shall stand, Prov. 19.22. The Lord hath purposed it, who shall disannul it? Isai. 14.27. The number of those appointed to wrath, 1 Thes. 5.9. is determined as well materialiter, who, as formaliter, how many they are. God's appointments are peremptory, not depending upon the variable will of man, as if God had determined certainly concerning none, but only as he sees they will believe or not believe; for how suits it with the wisdom of God, so to work, as to determine nothing of the end of his work! To make man, and not to appoint what shall become of him! How with the love he bears to his own glory, to have creatures more beholding to themselves, than their Maker! To hear them using this language, That we may escape hell, if we will, we thank God; but that we do, we thank ourselves, who by the use of our freewill, made that possibility beneficial to ourselves! OBSERVATIONS. 1. Obser. 1. Groundless are the exceptions which corrupt minds raise against the delivering this Doctrine of Reprobation; and weak are the calumnies with which they load it. Exceptions prevented. 1. For the first, God cannot be charged with cruelty in any man's Reprobation. It is no cruelty in God to deny him grace to whom it is not at all due, but an act of just liberty, and free power, Rom. 9.21. nor can it be cruelty, but vindicative justice for God to appoint men to punishment for sin, Rom. 9.22. This will be more clear, if we consider, Ea gratia quae per communis providentiae administrationem sive sub lege naturae, sive sub gratiâ Evangelicâ hominibus vario dimenso dispensatur, per hunc praeteritionis actum non adimitur, sed potius praesupponitur. Synops. pur. theol. p. 290. Deus nunquam indurat, nisi habito respectu ad praecedentia peccata. Riu. disp. that by Reprobation all grace is not denied, but only that grace which is peculiar to the Elect. That which is afforded by the administration of common providence, either under the Law of Nature, or the dispensation of the Gospel, being not taken away; God leaves the reprobate to their own freewill under his common providence, and in it affords to them those benefits which in the state of innocency were sufficient to salvation, and which in this state of corruption, especially under the Gospel, make men altogether without excuse before God. And God never decreed to leave and harden any in sin, but such who by their own freewill leave God, harden themselves against his ways, and abuse his abundant mercy extended towards them. God never appointed that any should stumble at the word, but for their contempt of it. From falling into which impiety, that the Elect are prevented, is to be attributed to the free will or mercy of God, extended indeed to them, but due to none. 2. Nor secondly, by decreeing the reprobation of sinners, can any conclude that God is the cause of the sins for which the reprobate are damned. Deo reprobante non irrogatur a liquid quo homo fit deterior, sed tantum non erogatur quo fiat melior. Aug. Inter antecedens & consequens non intercedit Causalitas. Although by reprobation God puts forth no act, whereby man is made holy, yet neither is any thing done by it, whereby a man is made wicked. 'Tis true, sin is a consequent of God's decree, or that which follows upon it, as its antecedent: but no effect flowing from the decree as its cause. It follows not, because God gives not, that therefore he takes away repentance from sinners; and that he throws down, because he raises not up. The Sun cannot be said to be the cause of darkness, although darkness necessarily follows the withdrawing of it: nor is reprobation the cause of sin, Liberalitas Dei quâ conservamur ne cadamus Labilitas nostra quâ cadimus nisi conserv●mur. although sin infallibly follow reprobation. It's God's bounty whereby we are preserved from falling, our own unstableness whereby we fall unless we be preserved. Predestination is an effectual cause in the producing of all salutiferous actions, but reprobation is no effectual cause in the producing of wicked actions; and neither the one, nor the other implieth any compulsion or forcing unto actions, whether good or evil. True it is, that God decreed not only privatively and permissively, but also with an energetical working will to be conversant about sinful actions; As, 1. That he would give to the sinner at the very time when sinful actions are committed, the power and use of understanding, and free will, without which he could not sin: And, 2. That he would concur ad materialem actionem peccati, to the matter of the action itself, which otherwise could not come into act, or being. 3. That he would deny all such means as would have prevented the sinners sinning. 4. That he would lay before sinners those occasions, and (possibly stir up in them those cogitations) which he knew they would abuse to the committing of sin. 5. That he would so limit and order their sins, that they should break forth in no other measure, at no other time, upon no other persons than hmiself hath fore-appointed. 6. That all their sins should turn to his own glory, and the good of his Elect: but any energetical operative will of God which so hath a working in sinful actions, as that it is the cause quod talis actio fit cum tali defectu, or that it should work the contrariety and repugnancy of the sinners will to the Law of God, or that there should be any influence sent into the wills of men, from the decree, to cause this, we utterly deny and disclaim. The liberty of the will is not at all extinguished by the decree of God; but freely and upon deliberate choice, wicked men do as they do, having not only potentiam in se liberam, but liberum usum potentiae, and the dominion of free-agents over their actions, which ever are the productions of their own frail and defiled freewill. The decree of Reprobation never shows itself by any such influx or impression as instills any malicious quality into man's will, or forces it unto any malicious action. 3. Neither can this Doctrine of Reprobation justly be charged to be a means of driving men to Despair, rather granting the truth of this Arminian conceit, that all were reprobated, who were not foreseen believing and persevering, with much more dreadful advantage may Satan fasten temptations on poor wretches to despaip; the tempted person knowing there's not one of many, who either believes or perseveres; that he for his part hath hitherto resisted the motions of the Spirit, and started aside from all inclinations to good: and finding also by his own experience, and now by Satan's arguing (who at last in part turns orthodox) that by his own power he can no more believe, then carry a Mountain. But the opinion which makes God's decree absolute, arms a man against temptation to despair, and gives him cause to bless God (as it hath made thousands to do) that their salvation depends not upon foreseeing what good courses out of their own freewill, Incerta est mibide meipso voluntas Dei. Quid ergo tuane tibi voluntas de teipso certa est, nec times? Aug. de praed. Sanc. c. 11. they would take and continue in, that the bending of men's hearts to believe and persevere, are the supernatural fruits of Gods eternal decree, and not the natural fruits of man's depraved and frail freewill; And though he be uncertain of the eternal will of God, yet is he more uncertain (as Augustine saith) of the strength and stability of his own. Nor do I at all understand, but that by the same reason whereby Arminians argue, that the absolute decree tends to drive men to despair; they must also grant, that the decree doth the like, as founded upon the prevision of man's impenitency; for the Divine eternal prescience of future actions and events, as much inferreth their absolute certainty and necessity, as the decree of absolute Reprobation: And therefore (as 'tis commonly observed) the Schoolmen are as much troubled (and * In ignorantia sola quietem invenio. p. 1. q. 22. a 4. Cajetan, though a learned man, confesseth himself to be at a loss) in resolving whether the prescience of God, as whether Predestination imposeth a necessity on future events. 4. Nor is this Doctrine of Reprobation injurious to a godly life. It hinders not the use of the holy endeavours which God requireth of those who expect happiness, and would shun wretchedness. Man's industry must not cease, about things or ends determined by God's absolute unrevealed decree. Though our endeavours do not make the end otherwise quoad eventum, then God did fore-determine it, yet it was so determined by God, as that it should never be acquired without the use of our endeavours. God doth not by the absolute decree of Election absolutely determine to save us, whether we believe or not believe, repent, or not repent. And therefore Faith and Repentance are not to be rejected; nor doth he by the absolute decree of Reprobation determine to damn any whether they believe, Bishop Davenant. Gen. 4.7. Rom. 2.10 Cum praedestinatio ad finem includit media, non potest hunc sperare, qui ista negligit. Prid. lec. 1. or not believe, repent, or not repent. Such absolute decrees (saith a learned man) are the absolute mistake of the Arminians. We may truly say to every man in the world, elected, or not elected, as God to Cain, If thou do well, sh●lt thou not be accepted? And to every one that worketh good, shall be glory, etc. Never did God make any decree to damn any man, though he should believe and live righteously; yea, God hath published a quite contrary decree, Whosoever believeth shall have everlalasting life, John 3.16. And there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, Rom. 8.1. From a godly life we may conclude, we are no reprobates, and may make our calling and election sure, 2 Pet. 1.10. So that this doctrine is so far from quenching, that it quickens holy endeavours, seeing none but the unholy are ordained to condemnation; and that we are as well ordained to the works of grace, as the reward of glory. Wilt thou not fear reprobation, (as Paul spoke of fearing the civil Magistrate) dothat which is good, fear to do evil; but if thou wilt upon hearing the doctrine of God's absolute decree, conclude, that holiness is vain and fruitless; by the same reason resolve, because the length of thy life is certainly decreed by God, therefore thou wilt never either eat or drink to lengthen out thy life. If but one man in the world were elected, thou shouldest use the means appointed to life. If but one man in the world were reprobated, thou shouldest shun the ways which lead to death. 2. In regard of God there's no chance, Observe. 2. nor any event by fortune. All which ever was, is, or shall be, was written before him as in a book. In regard of men, Vid. Aug. retr. l. 1. c. 1. et Alex. Alens. p. 1. q. 24. Deus cognoscit praeterita et futura praesentialiter, temporalia aeternaliter, mutabilia immutabiliter, futura contingentia infallibiliter. nature may seem to have many mischances, being not (as it were) brought to bed with her ordinary effects. But we who know the true God, should acknowledge instead of chance, only his divine providence. That blind goddess Fortune, holds her Deity only by the tenure of men's ignorance. Infinitely too weak is the axletree of Fortune, for the least motion of the world to be turned upon it. Punishments directed by God's providence, are not to be entertained as the pastimes of fortune. That which is casual to us, is ordained by God. 3. 3 Observe. Occurrere periculo voluit Judas, ne quos rei novitas turbaret. Calv. in loc. The faithful should not be surprised with wonder at the disturbance of the Church by Seducers. The opposition of the truth by such as would be, and have been accounted its greatest maintainers, is oft to Christians the most unexpected evil. It may make an honest heart not only to fear its own apostasy from the truth, but even to question whether ever heretofore it did embrace the truth or no. This fore-ordaining of many glistering professors to this condemnation, should be a preservative from such a distemper. Alas! God did not only see through them, when they were in their fairest appearances, but foresaw when they would prove, before they either were men, or were appearing Christians. Church-disturbers are no men of yesterday. He that foresaw, would have prevented their entrance into the Church, had he not intended not only the preservation of his elect from them, Mat. 24.24. but the benefiting of the elect by them. 4. Observ. 4. There's no judging of any one's reprobation. We are commanded to read over God's oracles, but we are not so much as admitted to look into his rolls. Who is before of old ordained, written down, shall never be known till the books be opened. There's a peradventure of Gods giving repentance even to opposers. 2 Tim. 2.25. De nullius hominis salute de. sperandum, quem Dei patientia sinit vivere; de sui ipsius minime omnium. Tanquam caput omnis noxiae tentationis repellatur ab animo Christiani, haec mortifera conclusio, Sum ex reprobis. Aug. Observe. 5. Justus quis est nisi qui amanti se Deo, vicem rependit amoris? quod non fit, nisi revelante spiritu per fidem homini aeternum Dei propositum super salute sua futura. Bern. Ep. 107. Censure thou mayst their actions, but not determine their end. Many a Saint recollecting how far himself was suffered to go before he returned, may truly say, I'll never despair of any; for surely Lord, there never will be a base heart than mine, for thee to deal with. Sinners must have thy pity, not thy despair. That the end of their ways will be death, it's thy duty to declare: That the end of those, who for the present walk in those ways, will be death, it's thy sin, thy danger to determine. Lest of all despair of thine own salvation. This conclusion [I am one of the reprobates] aught to be repelled as a tentation not more groundless than dangerous. 5. Whosoever is exempted from this appointment to condemnation, is engaged to be eminent and singular in his love to God. No motive to love is so effectual as to be prevented by love: God's love to the elect was early, eternal. They were chosen by God, before they could choose God. How due a debt is love to him when we were, who loved us without due debt before we were! We ought to love him more than others, who is incomparably more lovely, and who loved us more than others, when we were no more lovely than others. Should not we single him out for our God, who infinitely excels all, and who singled us out for his people when we were no better than any? What was it beside election, that made Saints by grace, of sinners by nature, and (as I may say) white paper of the foulest dunghill rags? what but this went between the holiest Saint, and the most flagitious sinner? both were cut off from the same piece, and form out of the same clay. 6. Observe. 6. Luk. 12.32. Rom. 8.33.35 etc. An timendum est ne tunc de se homo desperet, quando spes ejus ponenda demonstratur in Deo, non autem desperaret si eam in scipso superbissimus & infelicissimus poneret. Aug. de bon. pers. l. 2. c. 22. The faithful may be strongly armed against tentations to despair. The decrees of God depend not upon the pleasure of man's, but Gods will. The Angels and Adam, who fell from integrity, plainly show what would become of man, who (now) hath the treachery of sin within him, and the battery of tentation without him, if divine predestination were removed. Forbear then, wretched Pelagian, to make the supposed dependence of predestination upon man's will, a ground of courage; and the certain dependence of man's will upon predestination, a ground of despair. Proud potsherd! expect not happiness without more humility. Lord, how soon should I embezzel my happiness, and prove a beggarly prodigal, shouldst thou give me my portion into mine own hands! 7. Observ. 7. incite the best to humility. He who fares best hath no cause of insultation over him who speeds worst. The least mercy deserves thankfulness, the greatest allows not pride. The reading of what the worst are, and shall be, should instruct us what the best had been, and should be without freegrace, which alone makes the difference. Col. 3.12. Humble tenderness is the badge of election; as the elect of God, put on bowels. Grace found the richest Saint but a beggarly sinner; Mat. 5.3. 1 Cor. 1.27. and grace makes the richest in possession to be poorest in spirit. God hath chosen the weak to confound the mighty; not the mighty to domineer over the weak. Every receipt is an alms, and the best furnished Christian doth but proclaim that he hath been oftenest at the door of mercy. The taller thou art in grace, the more need thou hast to stoop, wouldst thou enter into the meditation of thy present estate without danger. 8. Observ. 8. Forbearance of punishment is no argument to the finally impenitent of their total immunity from punishment. They are billed and booked by God, and at length God will call in his debts; and, the longer he stays, with the more interest. The judgements of God are sure, if they be late. With God, delay wears nothing out of memory, nor is any thing gained by protraction. All things to the Ancient of days are present. How fruitless is a sinner's league with hell! The Lord laugheth at him, for he seethe that his day is coming. Mundi laetitia impunita nequitia. Grudge not to see impenitency and prosperity go together. What's all a sinner's mirth but a little unpunished wickedness! The thunderclap of wrath will soon make his wine of mirth sour. He who now goes on so pertinaciously in sin, must either undo, or be undone. His cheer may seem excessive, but there's a reckoning coming, which though it be the last, yet is it as sure as any part of the entertainment. 9 Observ. 9 Ministers ought not to propound to the people, a reprobation absolute from the means. Reprobation is not so to be preached, as though men were to be damned whatsoever they do; Nempe hoc verissimum est: ita sanè sed improbissimum, importunissimum, incongruentissimum, non falso eloquio, sed non salubri ter valetudini humanae infirmitatis apposito. Aug. de bo. per. l. 2. c. 22. but so, as that it may be manifested that destruction is the fruit of impiety. It's possible a Minister may preach what is true concerning Gods absolute decree to save and reprobate men, and yet not in that due manner in which he ought to speak. For example; should a minister preach thus to his people, Whatsoever you do, ye shall be such as God decreed ye should be, etc. This is indeed a true doctrine, but it seeming to separate the end from the means, it is so true, that withal, as Augustin saith, it is most inconvenient and pernicious, because it is not wholsomely applied to humane infirmity. Now it is the part of an unskilful, Dolosi vel imperiti Medici est, etiam utile medicameutum sic alligare, ut aut non profit, aut obsit. Aug. de bo. pers. l. 2. cap. 21. or deceitful Physician, so to apply a good plaster, that either it shall do no good, or do hurt. Therefore Paul speaking of the reprobates, whose end is destruction, addeth, whose God is their belly, whose glory is their shame, etc. and here Judas having said that these seducers were ordained to condemnation, subjoineth, ungodly men, who turn the grace of God into lasciviousness. To the handling whereof I now proceed. This for the first part of the first argument to move the Christians Earnestly to contend, etc. The Argument is the dangerousness of the company of these seducers. The first part whereof was a description of their entrance. The Second follows, the description of their impiety they having got entrance. Two ways the Apostle describes it. 1. More generally he calls them ungodly men. 2. More particularly he shows wherein their ungodliness appeared; they turn the grace of God into lasciviousness, and deny, etc. 1. Explicat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used indifferently of true and false worship, Act. 18.13. Act. 13.50. Act. 16.14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to worship God aright, and duly. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth one who is of no religion, who worships not at all. The Apostle expresseth the ungodliness of seducers more generally, calling them ungodly: men. For Explication; I shall first express more briefly and generally what the Apostle here intends by the term ungodly. 2. More fully and particularly explain wherein that ungodliness of which he speaks did consist, or what it is to be ungodly. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungodly, is compounded of a word which signifieth to worship, or be devout, and of a particle which notes a negation or denial of that thing with which 'tis joined. So that the word made up of both, properly signifieth one who is indevout, or worships not, who yields no adoration, honour or reverence to God, but casteth off his service, or (as we say) is a profane man, and one of no Religion. For godliness is properly the same with Religion, and Religion is a spiritual bond; not only a divine impression whereby we are possessed with most high and peerless thoughts of God, and rapt with admiration of that excellency which shines in him; but it's also a binder, Dictam esse religionem, quòd quasi in fascem Domini vincti, & religati sumus. Hier. ad Am. c. 9 a golden belt or girdle, that ties and confederates, and clasps our souls to God. The faithful by Religion are God's bundle made upon earth to be carried to heaven; men tied together, by being tied to God. Godliness is this gentle manacle, and bond of love tying us by gratitude to God's mercy, by faith to his word, by fidelity to his Covenant, by hope to his promises, etc. and godliness lays a most sweet and easy yoke upon all the parts of man, voluntarily resigning themselves to draw all together in the service of God; and so it ties the head from wicked imaginations, the heart from evil cogitations, the eyes from vanity, the tongue from profaneness, the hand from violence, the feet from running into sin. And though both religion and godliness in their largest extent, comprehend the whole duty of man, to God and man, 1 Tim. 6.6. even holiness and righteousness, yet properly and primarily they note piety, and the observation of duties belonging immediately to God himself. And so though ungodliness be often taken in the largest sense, as importing all kind of wickedness committed against God and man, as Rom. 4.5. 1 Tim. 1.9. etc. yet always properly, and (as I conceive) in this place principally it is to be understood of wickedness, immediately done against God himself, in denying him that reverence & honour due, Rom. 1.26. Gen. 20. and abusing that worship and service given to him & the Apostle * by this word at once discovers both the hypocrisy of these Seducers, whose great endeavour was to be accounted in the highest form of Religion, and also the root of all that following wickedness wherewith he chargeth them. 2. More particularly, to consider what it is to be ungodly, or wherein ungodliness consists. I shall open it in three particulars. 1. The denial to God the honour which is due to him. 2. The attributing of the honour which is due to him to something else beside him. 3. The giving to God his honour after a wrong manner. 1. To be ungodly, is to deny that honour to God which is due to him: and that sundry ways, as 1. To deny God his honour by not knowing him, Fingunt Deum talem qui non videt, non punit, etc. Psal. 14.1. and acknowledging his providence, presence, justice, mercy, power. The fool hath said in his heart, There is no God: he knows no such God as the true God is, no omniscient, just, merciful, powerful etc. God. He who denies any attribute of God, denies God himself; 1 Sam. 2.12. thus the sons of Eli knew not the Lord: and thus he, spoken of Psal. 50.21. who thought that God was altogether such an one as himself: thus likewise the ungodly, who say, Job 22.14. How doth God know; can he judge through the dark cloud? Thick clouds are a covering to him that he seethe not, etc. This piece of Atheism is the foundation of all the rest. He who knows not his Landlord, cannot pay his rent. 2. Not to honour God by believing him: Ungodly men totally distrust God's promises, though he seals them with an oath. It's impossible that God should utter a lie to them, Heb. 6.18. and that ungodly men (while such) should do any other than give the lie to God. They make God a liar, 1 John 5.10. Heb. 3.12. the greatest dishonour imaginable! an evil heart departs from, depends not upon the living God. 3. Not to honour God by loving him. Ungodly men are haters of God; Rom. 1.30. and 'tis not for want of poison, but power, that they express not the greatest hatred against him, even the taking away his very being. Psal. 81.11. Hence 'tis that some have called an ungodly man a deicide, though they meant him not such in regard of execution, but of affection. 'Tis true, God himself is out of the reach of an ungodly man; but what of him they can come by, as his pictures, Isa. 30.11. his image in his children, Job 21.14. ordinances, they endeavour to destroy and abolish: like thiefs, who wish the Judge were dead or hurt, the ungodly desire that God might cease to be God, that he had lost the hand of his justice, the arm of his power, Timor Domini, janitor anim●. the eye of his knowledge, etc. 4. Not to honour God by fearing to sin against him. Ungodly men sometimes presume, sometimes they despair, but never do they reverentially fear him, so as to keep themselves from sin; they fear not an Oath, they fear hell, they fear not God, they say not, How can we do this great evil, Gen. 39 9 Job 21.14. Hos. 4.16. Psal. 50.17. Jer. 44.16. Tit. 1.10. Luke 19.14. and sin against God? they fear sin for hell, not as hell. 5. Not to honour God by obeying his word. Ungodly men cast off the yoke, they are sons of Belial. They slide back as a back-sliding heifer. They will none of his ways. They desire not the knowledge of them. They hate instruction, and cast the word of God behind them. In their works they deny God. They will never have Christ for their ruler, nor his word for their rule. 6. Not to honour God by bearing his stroke. Ungodly men are not as children under the rod, but as wild bulls in a net, they had rather be able to tear, then willing to kiss the rod. Like chaff, they fly in the face of, and not like the solid grain, fall down before him that fans them. They accept not of the punishment of their iniquity, 2 King. 6.33. not wait for deliverance from their punishment: they either faint under, or rage against, or take no notice of the hand of God when 'tis lifted up against them. 7. Not to honour God by regarding of his worship? The ungodly call not upon the Lord. Psal. 14.4. Only the godly man is made like a man to look upward. The other in their wants go to Baalzebub the god of Ekron, or the witch of Endor, to earthly and sinful shifts, rather howling through the sense of their wants, then praying in the belief of receiving the blessings they desire. In their obtaining of comforts, Hab. 1.16. they sacrifice to their net, and burn incense to their drags, and are as sensual in their enjoyments, as unsubmissive in their wants. They can neither pray when they are afflicted, nor sing Psalms when they are merry; instead of praying they despair, instead of singing Psalms they revel; when they are in want, they are as distrustful as if God could never help them; when they abound, they are as secure as if God could never hurt them. In a word, they account not the holy duties of prayer, Isai. 56.7. Isai. 58.13. hearing, sacraments, etc. to be their privileges, but their drudgery. They are not joyful in the house of prayer; the Sabbath is not a delight; the word of the Lord is a burden; and when they are in holy performances, they are like a fish upon the dry land. 2. Ungodliness consists in giving of the honour which is due to God, to something else beside God. And this ungodly men do two ways. 1. Inwardly, in the soul, will, and affections, Jer. 17.5. and the whole inner man; as 1. when they place their trust and confidence upon something besides God, and so place it in the room of God, making flesh their arm and support. Thus one ungodly man depends upon his wealth, Job 31.24. making it his hope and confidence; another upon his strength, resting upon man, Psal. 20.7. Prov. 3.5. putting his trust in horses and chariots; another upon his wit and policy, which in a moment God is able to turn into foolishness. They will not take the word of a man, who hath once or twice deceived them; but they will rely upon the broken creature, which always faileth fond expectation, Jon. 2.8. Josh. 62.9. Psal. 62.8. and is no other than a lying vanity; hereby not only disappointing themselves, but dishonouring him, who alone requireth and deserveth our trust and affiance. 2. When they set that love and delight upon other things which is due to God, who is to be loved with all the heart, and soul; and thus sundry there are who love their pleasures more than God, whose belly is their God; 2 Tim. 3.4. Phil. 3.19. Ephes. 5.5. others there are whose gain is godliness, and who are fitly therefore by the Apostle called idolaters. That which a man most loves is his God. Psal. 62.10. Ungodly men set their hearts upon that which was made to set their feet upon; with unbounded eagerness they follow the world. Moderation holds not the reins of their earthly industry, in which they are not carried with the gentle gales of indifferency, but the furious winds of violence. They will be rich, 1 Tim. 6.9. though they lose their souls, their God, and are drowned in perdition. 3. When they bestow that fear upon the creature, which is only due to God; Isai. 8.13. when man, not God, is their fear and their dread. If outward troubles or troublers approach, Isai. 7.2. they shake like the trees of the wood; if man threaten a prison, they tremble more than when God threateneth hell; Isai. 51.12, 13. fearing him more that can kill the body, than him who can throw both body and soul into hell; whence it is that they are ensnared by the unlawful commands of Superiors, willingly walking after the commandment; Hos. 5.11. Prov. 25.26. and falling down before the wicked, become like a troubled fountain, and a corrupt spring; serving instead of the Lord, the times. 2. Outwardly, ungodly men give the honour to the creature, which is due to God; and that they do by outward religious worship, Rom. 1.25. Psal. 95.6. when they worship and serve the creature more than the Creator, who is God blessed for evermore; before whom religiously we must only kneel, and bow down. Mat. 4.10. How unlike are ungodly men to him who was God and man! Christ refused to bow to the devil, not only because he was a devil, but a creature; denying to him not only inward devotion, but outward reverence. And how unlike to the three godly men, who tell the King, Dan. 3.18. Isai. 40.18.25. Isai. 44.19. commanding them to bow to his image, that they will not serve his gods! What do they but make a lie, when they make an image of an uncircumscriptible infinite God? and show themselves as blockish as the block they worship, which is no better than that which even now they burned; Poor is their pretence, who to exempt themselves from this ungodliness, plead, though they present their bodies at religious worship, yet they preserve their souls for God; for why could not Christ, for a whole world, with all his wisdom find out such a piece of policy? and make not body and soul one man, that must have but one God, one worship? Are not our bodies the Lords as well as our souls? or can she be accounted a chaste spouse, which gives the use of her body to a stranger, upon pretence of keeping her heart to her husband? 3. Ungodliness consists in the giving of honour to God after a false and an undue manner. As 1. When it's given unwarrantably, and not according to his revealed will. When tradition and humane invention put the Scripture out of place. This is to worship God in vain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 15.9. Nothing is more counterfeited, and disfigured than religion. Men through natural unsubmissivenesse to the purity and simplicity of Scripture-commands, through love of their own conceits, novelty, carnality, are prone to make many golden calves. People, like the Lacedæmonians, who were wont to dress their gods after the fashion of the City, love to dress their devotions after their own humours, being zealous, but not according to knowledge; and like bats, converting the humour of their eyes to make their wings large. These give not God that reasonable service, for the performance whereof, Rom. 12.1. they must produce a word, a Scripture-reason. Man's work is to keep Laws, not either to be, or make a Law for himself or others. 2. Honour is given to God after an undue manner, when 'tis not given him obediently; when, though what is done be commanded, yet it is not done because it's commanded, Oculus ad coelum, manus ad clavum. or in obediencee to a precept. The hand must not only be at work, but the eye must also be upon the word. It's very possible for a work commanded, to be an act of disobedience, in respect of the intent of the performer. 3. When 'tis not given him inwardly, hearty; when men are eye-servants, and do not the will of God from the heart, Col. 3.23. Rom. 1.9. nor serve him in the spirit. Ungodly men rather act a service, than yield a service; they rather compliment with God, Mat. 15.7.8. 2 Tim. 3.5. Ezek. 33.31. than serve him. They bring a bone without marrow. They glister, but they burn not; like some men who lifting with others at a burden, make as loud a cry as the rest, but yet they put to it no strength at all. In God's account they who do but appear godly, are nothing at all but ungodly. 4. When honour is not given to God impartially. Ungodly men pick out one work, and reject another; choose an easy, and forbear a difficult work; serve and honour God so far as they may not disserve and dishonour themselves; engaging no further than they may safely come off. Whereas nothing should come amiss to one who rightly serves this M●ster. Psal. 119.6.128. 1 Tim. 5.21. One piece of his service must not be preferred before another. We must answer to every call. We must not examine what the service is which is commanded, but who the Master is that commands. 5. When honour is not given him cheerfully. Ungodly men do the will of God against their will; Psal. 40.8. 2 Cor. 9.7. it is not their meat and drink, it goeth not down as their food, but as a potion; not upon choice, but constraint; whence 'tis that their services are neither easy to themselves, nor acceptable to God, whose service is as well our privilege as our duty. 6. When he is not honoured constantly. Ungodly men will have their rest from labour before they die. The honour which they give to God is full of gapps. Their heart is not steadfast with God. Psal. 78.37. Ungodly men want a fountain, a principle from whence their services should issue, and therefore like a standing water, Hos. 6.4. they will in time dry up. They are not friends, and therefore they love not at all times. The honour they give to God is like the redness of blushing, soon down; not like the ruddiness of complexion, abiding. 7. When honour is not given to God fervently, and diligently with all the might and strength. Ungodly men honour not God as a God, as the best, the greatest, but without cost, slightly and coldly. The heart hath no love, and the hand hath little labour. When the spleen swells, all other parts decay, and those who nourish any lust, will honour God but with lean and thin services. A divided heart will be a lazy heart. 8. When honour is not given to God with single aims, and sincere intentions. Ungodly men propound not to themselves glory-ends; God is not honoured by them for himself. They love not the lesson wherein there is not some gay of pleasure, or profit; they seek themselves and not God, 2 Kin. 10.28, 29. and therefore they lose God and themselves too, remaining ungodly here, and unrewarded hereafter. 1. Observ. 1. It's possible for men to attain to highest estimation for godliness, and yet to be inwardly at the same time ungodly. Men may be accounted the godly party, and yet not have a dram of true godliness in them. Had not these seducers been seemingly godly, they had never been admitted by the Church; and had they not been really ungodly, they had never been by the Spirit of God called so. Ungodliness is a close, a secret evil: It may creep into our profession, participation in ordinances, and Church communion, undiscerned. An ungodly heart may be in a glistering professor, 2 Tim. 3.5. even in those who have a form of godliness. Judas, Simon Magus, the Corinthian teachers were not without their estimation from men for piety, nor without detestation from God for hypocrisy. Christian's should not, like some tradesmen, live altogether upon credit. Quid juvat bonum nomen, reclamante conscentiâ. What doth a good name help a rotten heart! how poor an advantage to a dying man is it for one to come and say, Sir, I am glad to see you well! Truth of grace is alone beyond the reach of hypocrites. Shape may be pictured, life cannot. The Magicians imitated Moses, till God discovered his own finger in the miracles. True godliness is God's handiwork: of this the most specious pretender falls short. Oh Christian, put not off the soul alone, with shadows. Labour to be what thou seemest, and then seem to be what thou art. 2. Ungodliness is the root of all lewd, Observe. 2. irregular and licentious practices. The Apostle placeth the ungodliness of seducers in the forefront of all that wickedness wherewith he chargeth them. A man who hath no care of God's honour, will make no conscience of any sin. Where God is not served, man will not be obeyed. Abraham rightly collected, Gen. 20.11. that they who feared not God, would not fear to take away his life. By the fear of God men depart from evil. Prov. 16.6. Prov. 8.13. Religion in the heart, is the best means to order the hand. Education, exigency of condition, resolutions, humane laws, shame, fear, etc. may for a while curb, but they cannot change a sinner: They may cloak, not cure sin; They may work a palliative, not an eradicative cure. All they can do, till the heart be changed, is but to sow a piece of new ●loth to an old garment, new expressions, professions, to an old disposition, which will but make the rend the greater. How imprudent are those parents, who expect obedience to themselves from their children, who are ever suffered to be disobedient to God How little policy do those Magistrates express, who only care to make men subjects to them, willingly suffering them to be rebels to God I confess, Satan loves to lay the brats of wars, treason, and rebellion, etc. at the door of Religion. But as truly may Politicians utter those words, as ever they were uttered, O Religion, if thou hadst been here, our nation had not died. And if that death may be attributed to the absence of religion, how little are people beholding to them, who hinder it from coming to the Nation to cure it! 3. Observ. 3. Eminent, if mere, profession will end in eminent profaneness. A fiery hypocrite will grow from being lukewarm in religion to be stone-cold in irreligion. The seeming piety and glorious appearances of these seducers in advancing Christ; grace, and Christian liberty, was soon followed with the utter rejection of godliness. What profane, and even godless persons, and how purely neglective of all divine worship did they prove! The higher the building is which wants a foundation, the greater will be its fall. No water is so cold, as that which after greatest heat grows cold. A tradesman who breaks, having traded much, and been trusted much, makes a great noise when he breaks. The hypocrite who flies the highest pitch of religion, is most bruised with falls into profaneness. Are there any who so much scorn the Ministry of the word, and all holy duties, nay who so much deny and profess they can live above ordinances, as they who have heretofore been the most forward to run after them; though alas! unfruitful under them when they did so? Who can with tearlesse eyes, or a sorrowless heart observe, that sundry who have given golden hopes in their youth for godliness, and whose holy education was followed for a while with most pious appearances, should afterwards turn such lose libertines, so atheistical and irreligious, as if now they studied only to make up their former restraint and forbearance, with a greater profuseness in all ungodliness, etc. How much better therefore is a drop of sincerity, than a sea of appearing sanctity! A Land-floud which rowls and swells to day, will be down and gone, when the fountain will have enough and to spare. Study therefore, O Christian, to lay the foundation deep, before thou raisest the building high. And study first to get into Jesus Christ by an humble diffidence of thyself, & fiduciary recumbence upon him, and to evidence it by the through work and practice of mortification, and an hearty love to holiness. 4. Observ. 4. Every one should tremble to be branded deservedly with this black mark of ungodliness, by the Apostle here set upon the worst of men. To this end consider. 1. Ungodliness crosseth the end of our election. Ephes. 1.4. We are chosen before the foundation of the world, that we should be holy. Godliness is the eternal design which God had upon every one set a part for happiness. 2. Ephes. 5.26. Luke 1.75. Col. 1.22. It opposeth the end of Christ in redeeming us; which was, that we should be holy and without blemish, and be presented holy and unblameable in his sight; wherever Christ justifies he renews the ungodly. 3. It's opposite to our profession. The name atheist we all disclaim. We have renounced ungodliness in our baptism, wherein we took an oath of allegiance and fealty to God; and which is not a sacrament of obsignation of the benefits, unless of obligation to the godliness of a Christian. We have taken God for our God, who is a holy God, and whom we profess to follow. 4. It's opposite to the end of Gods discovering his Gospel, 1 Pet. 1.15. Tit. 2.11, 12. which hath appeared, to teach us that we should deny ungodliness. Let me go, said the Angel to Jacob, for the day appeareth; much more should Christians bid farewell to all ungodliness, the day of the Gospel so gloriously appearing. 5. It opposeth the acceptation of all our persons and services. Psal. 4.3. God sets a part only him that is godly for himself: godly men alone are his treasure, his portion, his Jewels: an ungodly man, though never so rich and honourable, is but a vile person. Morality without piety is but glistering iniquity. Mal. 1.10. Prov. 15.8. 21.7. The sacrifice of the wicked is an abomination to the Lord. God looketh to the person, before to the gift. Holy and acceptable Rom. 12.1. are put together. Without godliness our performances are provocations. 6. It opposeth our comfortable enjoyment of every benefit. All the comforts of ungodly men are curses. Godliness makes loss to be gain; 1. Tim. 6.6. ungodliness makes gain to be loss. It matters not what things we enjoy, but what hearts we have in the enjoying of them. Unto the defiled nothing is pure. Tit. 1.15. An ungodly man tainteth every thing which he toucheth. 7. Ungodliness opposeth our eternal blessedness, nothing but godliness stands in stead in the great day; then shall we fully discern between him that serveth God, Mal. 3. ult. 2 Pet. 3.11. and him that serveth him not. Seeing these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness! An ungodly man is as unsuitable to the work, as he is unworthy of the wages of heaven. 1 Tim. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If you expect glory, exercise, train up yourselves to godliness: labour to be expert therein, by believing that the promises of God in Christ shall be made good, by observing his presence in all your actions, by acknowledging his providence over all events, by casting from you offends him, by taking upon you the yoke of obedience active and passive, doing and undergoing his pleasure cheerfully; and lastly, by fervent prayer for the blessings which you want, and sincere thankfulness for those which you enjoy. This for the first and more general expression of the impiety of these Seducers, the Apostle saith they were ungodly. 2. The Apostle expresseth it more particularly, by showing wherein their ungodliness did appear, and that 1. In their abusing the grace of God in these words, Turning the grace of our God into lasciviousness. In the words we may consider. 1. What these Seducers did abuse, or their enjoyment, The grace of our God. 2. how they did abuse it, or their mis-improvement of that enjoyment, they turned it into lasciviousness. In their enjoyment we may take notice, 1. Of the nature of their enjoyment, Grace. 2. Of the owner thereof, God; with the propriety that the faithful have in him, he being called our God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia, gratificari. Judg. 21.22. Am. 5.15. Gen. 6.8. Gen. 39.21. Num. 6.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 7.42. 2 Cor. 2.10. 2 Cor. 12.12. Eph. 4. ult. Act. 15.40. Heb. 13.9. Rom. 5.15.17 Rom. 4.4.16. Rom. 11.6. 1. Of the kind or nature of that enjoyment which these Seducers abused, it was grace. Two things I shall briefly here show by way of explication. 1. What thing it is which the Apostle here intends by the name of grace. 2. Why that thing is so called. 1. Not much to enlarge upon this first thing. Grace in its proper notion signifies that free goodness, favour, or good will whereby one is moved to benefit another, as both the Hebrew and Greek words manifest. But it is not only taken in scripture in that primary and proper sense, but among sundry other acceptations, for the benefits and good things themselves which of free favour, and good will are bestowed; and in this sense, as it often in scripture notes the benefits, alms, and beneficence which we receive from man, 1 Cor. 16.3. 2 Cor. 8.4.6, 19, so in a multitude of places, the gifts and benefits freely bestowed by God; and among them, as redemption, life eternal, the gifts of sanctification, Rom. 6.14.15. 1 Pet. 3.7. 1 Joh. 16. etc. so the very Gospel of salvation, and the revelation of the Mysteries of redemption, and the free pardon of sin through Christ. And this last way it's taken Acts 14.3. & 20.32. where the Gospel is called the word of grace; called also Acts 20.24. the Gospel of the grace of God; and 2 Cor. 6.1. and Tit. 2.12. grace itself; we beseech you, that ye receive not the grace of God in vain. And, the grace of God hath appeared, etc. In this last signification I take it in this place; wherein what the Apostle had called the faith in the foregoing verse, for which the Christians should Contend, he calls the grace in this, which Seducers did abuse and oppose. 2. Why is the doctrine of the Gospel called by the name of grace? 1. Because it is a gift of grace, and it was only God's free good will that bestowed it. These questions, Why it was ever bestowed at all, or why one age or place of the world should receive it rather than another, why God should discover the mystery that was kept secret since the world began, Rom, 16.25, 26. to those who were sinners of the Gentiles, who served dumb Idols, why God should be found of them who sought him not, and made manifest unto them who asked ●ot after him, Isa. 65.1. Mat. 11.26. can only be answered by that reason which Christ gives of Gods hiding these things from the wise and prudent, and revealing them to babes: Even so, Father, because it seemed good in thy sight. 2. Because the subject matter of the Gospel, even all the benefits discovered in it, flowed merely from freegrace: whether blessings without us, or within us. Without us, Eph. 1.5. Election is the election of grace, and according to the good pleasure of his will: our vocation was according to grace, 2 Tim. 1.9. Regeneration was of Gods own will, Jam. 1.18. Faith the gift of God. Justification is freely by his grace, Phil. 1.29. Rom. 3.24. And a free gift, Rom. 5.15, 18. Forgiveness of our sins according to the riches of grace, Ephes. 1.7. Eternal life is the gift of God, Acts 15.11. Rom. 6.23. Even the life of glory is the grace of life, 1 Pet. 3.7. Christ himself was a token of free love sent to mankind. And as his whole work was to love, so his whole love was free. The portion which he expecteth is nothing but poverty. Isai. 55.1. Would we purchase any benefit of him, we must be sure to leave our money behind us. There's not one soul that ever he loved, but was poor and empty, sick and impotent, unamiable and filthy, regardless of him and ignorant, opposite to him and unkind; and often unfaithful to him and disloyal. And may not the Gospel which discovers this goodness, well be called grace? 3. As the Gospel doth discover and reveal, so doth it instrumentally impart and bestow these benefits of freegrace. The Gospel is not only light to discover them, but an invitation to accept them; not only a story, but a testament. The language of the Gospel is, Luke 14.17. Come, for all things are now ready. Nor hath it only an inviting, but a prevailing voice with some. It is made powerful to overcome the most delaying disobedient sinner, by him who doth not only ordain, Rom. 1.16. Acts 6.7. 2 Thes. 1.8. but accompany it. This grace bringeth salvation, Tit. 2.12. it bringeth it to us, not to look upon, but to take. 1. Observ. 1. What an happy difference is between the Law and the Gospel! The Law affords not a drop of grace; it bestows nothing freely. The language of the Law is, Do thou and live; if not, die; No work, no wages: but in the Gospel, the yoke of personal obedience is translated from believers, to their surety; there's nothing for them to pay, all that they have to do, is to hunger, and feed. Their happiness is free in respect of themselves, though costly to Christ, who by his merits purchaseth for them, whatsoever they would obtain, and by his Spirit worketh in them whatsoever he requires. 2. Observ. 2. How shall we escape if we neglect the salvation which the Gospel of grace brings! If they are unexcusable who pay not their own debts under the Law, what are they who will not do so much as accept of free pardon, and a surety under the Gospel! Gospel-grace neglected is the great condemnation of the world. How mindful should we be of the Apostles counsel, 2 Cor. 6.1. 1 Thes. 5.1. 2 Cor. 3.6. 2 Cor. 3.18. Receive not the grace of God in vain, not only in word, but in power, as it is a quickening spirit, or spirit and life, not begetting only a form of profession, but as changing and transforming into the image of God, and altering the inward disposition of the heart. If the grace of the Gospel make a stop at restraining, it only advantageth men, ut mitiùs ardeant, not to save them. 3. Observ. 3. The sin and folly of those is great, who though poor, are yet so proud, that they submit not themselves to the freeness of the Gospel; who will not feed upon the supper of Evangelicall benefits, unless they may pay the reckoning: who mix at least their own merits with Christ's, expecting justification for their own obedience. Alas, what is our rectitude, but crookedness! what our righteousnesses but filthy rags! How fond an undertaking is it to go about to establish our own righteousness; Rom. 10.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. what is it but to endeavour to make a dead carcase to stand alone! How just is the issue, that rich ones should be sent empty from the Supper! A proud heart can no more be filled with Evangelicall grace, then can a vessel with water poured upon its convex outside. It's better to be an humble sinner, than a proud justiciary. 4. Observ. 4. How cheerful, free, and forward should all their services be who partake of the grace of the Gospel! Jugum Christi non deterit, sed honestat colla. Bern. If God have removed the insupportable yoke of legal satisfaction, how willingly should we take upon us the easy yoke of Evangelicall obedience! Though Saints be exempted from bondage, yet not from service. Christians, though they serve not God by the compulsive power of the Law, yet they ought by virtue of the Spirit renewing the soul. Their spirits should be free and willing, even when strength and power fail them. They should delight to do the will of God. Psal. 110.3. Psal. 40.8. If Gospel-grace be free, then it's most unsuitable that Gospel-service should be forced. The Evangelicall bond to obedience is strong, though it be silken. 5. Observ. 5. Every one should covet to be interested in the benefits of the Gospel: they are freely bestowed. It is easy to know a house where alms are freely distributed, by the crowding of beggars: When money is freely thrown about the streets, at the King's coronation, how do the poor thrust, & tread one upon another! There's no such crowding about a tradesman shop: why? here poor people must pay for what they have. But alas, that men do quite contrary in a spiritual respect, they throng after the world, which makes them pay for what they have dearly, and neglect Christ who offers all they want freely. Why is it that the Kingdom of heaven suffers not more violence. The world is not bread, and yet it requires money; Christ is bread, and requires nothing but a stomach! Pity those, who for lying vanities forsake their own mercy. Call others to partake of this grace with thee: Eat not thy morsels alone. Say, as those lepers did, This is a day of good tidings, and we hold our peace. Hast thou received this grace, wish all men were like to thee, thy sins only excepted. When beggars have fared well at a rich man's door, they go away, and by telling it, send others: Tell to others how free an Housekeeper thy God is; so free that he most delights in comers and company. This for the kind or nature of the enjoyment, which these seducers abused; Grace. The owner thereof, whose grace it was follows; called here by the Apostle our God. In the Explication, I shall (briefly) show two things. 1. What it is for God to be our God; or what these words our God import. 2. Why the Apostle here mentioning the grace abused by seducers, calls it not simply the grace of God, but the grace of our God. 1. What it is for God to be our God. In this, three things deserve a large explication, which I (to avoid tediousness) shall but touch. 1. Wherein the nature of this propriety consists, or what kind of propriety it is. 2. What there is of God in which the faithful have an interest and propriety. 3. How suitable and beneficial a good, this God is to those who have this interest and propriety in him. 1. For the nature of this propriety in God. God may be said to be ours, and we may be said to have a propriety in him by a threefold right. 1. By a right of creation, and thus he is the God of heathens, of devils, of all creatures; Acts 14.17, 18. Acts 17.28, 29 they being all the work of his hands, having from him life, being, and motion. 2. By a right of external profession, or federal sanctity; and thus God is often called the God of Israel; and in respect of this, the Jews are said to be the children of the Kingdom. 3. By peculiar grace, and saving interest through Christ; and thus only believers who are really united to Christ by faith, Jer. 31.31. have a propriety in him, with whom God hath covenanted that he will be their reconciled friend and father, pardoning their sin by Christ, putting his law into their inward parts, & writing it in their hearts, that he will be their God, and that they shall be his people. 2. For the second. The faithful have a propriety in all of God they can want or wish. Particularly, 1. In all the three Persons of the Godhead. Ephes. 1.6. John 17.12. 2 Pet. 1.3. The Father accepts them for his in his beloved; nay, he gave them to Christ, and chose them before the foundation of the world. The Father of Christ is their Father, to provide for, pardon, and govern them, and to afford them all things which pertain to life and godliness. The Son is their Mediator, their head, 1 Tim. 2.5. Col. 1.18. 1 Thes. 1.10. their brother, their husband; they are his by the Spirit, and he theirs by faith; he delivers them from all the evil they fear; he obtains for them all the good they desire. The Holy Ghost is theirs, John. 14.16. to direct and teach them, to purify and cleanse them, to furnish and adorn them, to support and comfort them. 1 Thes. 1.10. 2. They have a propriety in the attributes of God. In his omniscience, he knowing whatsoever they want, or hurts them. In his wisdom, to teach and guide them. In his power to protect and defend them. In his love to delight in, pity, and provide for them. In his righteousness, Psal. 4.1. Rom. 8.32. Psal. 84.11. Psal. 23.1. 2 Pet. 1.4. to clear and judge their cause. In his al-sufficiency, to supply and furnish them with all needful blessings, according to every want. One God answers to all exigences. 3. They have a propriety in his promises, great and precious promises, wherein all they want, and infinitely more than they can conceive, or desire, is assured to them, grace, glory, mercies for the throne, and the footstool; nay, God himself, in whom all blessings are summed up, and centred; all being as certain, as if already performed; and for the accomplishment whereof, they have God's oath, wherein he hath (as I may say) pawned his very being; and the seal of the blood of Christ, Heb. 6.17. that being the blood of the Covenant, and he the Mediator of the Covenant, Heb. 12.24. 2 Cor. 1.20. in whom all the promises are yea and amen. 4. They have a propriety in the providences of God, whereby whatsoever may hurt them, is withheld from them; not an hair of their head suffered to perish; Mat. 10.30. and they, though poor, persecuted, sick, dying, yet ever safe; nay, whereby whatever befalls them, shall be beneficial to them; every stone thrown at them, made a precious stone; every twig of every rod sanctified; the issue of every dispensation made sweet and beautiful. In a word, whereby they are enabled to be, and do, and bear, God either commands, or imposeth; and they relieved with may do, or make them good. 3. For the third, how suitable and beneficial a good God is to those who have a propriety in him. John 4.24. 1. He is a spiritual good; drossy and earthy comforts suit not with a spiritual soul; nor are they such food as the soul loveth. Thy soul is no fit for gold to be put into it, than are thy bags to have grace put into them. 2. He is a living good. Jer. 10.5. The creature is a dead, liveless, lumpish, unactive thing; it may be said of it as 'tis of an Idol, it must be born, because it cannot go. We rather uphold it, than it upholdes us. Like Baal, it is not able to plead for itself. It helps us not in distress of conscience, the day of wrath. Like Absaloms' mule, it goeth from under us, and leaves us in our distresses; but God relieves the soul, and affords strengthening consolation. Heb. 6.18. He is a present help in the needful time of trouble; and ever either preserves us from, Psal. 50.12. Isa. 59.16. or sustains in adversity. 3. He is an absolute, independent good. He is self-suficient. If he be hungry, he will not tell thee. He depends no more upon the creature, than the fountain upon the stream. He is not hindered from helping us by any deficiencies of the creature he hath sometime complained, that he hath had too many, never that he hath had too few to deliver by. How safe is it to depend upon him, who depends upon none! 4. He is an unmixed good, and hath nothing in him but goodness. He is an ocean of swetness, without a drop of gall. Cant. 5.16. He is altogether lovely, and a beauty without any shadow. There is nothing in him that the soul could spare, or wish were absent. Every creature is a bitter-sweet, and so poor a comfort, that its bitterness is necessary to the very being of its sweetness; for had it not a bitterness, its sweetness would be fulsome: but though God be altogether delightful, yet he never clogs, but the more he is enjoyed, Luke 12.33. the more he pleaseth the enjoyer. 5. He is an indeficient, never failing good; a fountain which the hottest summer dries not, a treasure never emptied, one whose perfections never leave himself, and one who never leaves any that ever truly enjoyed him▪ 6. Lastly. He is a most full good, and that in two respects. 1. In respect of the comprehensiveness, or the fullness of the object. In one God is every thing. He is a bundle of all perfections. All the dispersed excellencies in the world are assembled in him. When he saith, I will be thy God, there's as much said as can be said. And as we can have nothing better than God, so of good we can have nothing more. 2. He is a full good in regard of contentment, or fullness of the subject: whoever hath an interest in him, hath that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that abundant plenty, which observed, will not suffer him to envy the most prosperous sinner: God can fill the vast, capacious soul, like those water-pots of Galilee, up to the very brim. He hath enough for himself, and needs must he then have enough for us. The water which can fill the sea, can much more fill a cup. Jer. 31.14. My people shall be satisfied with goodness, saith the Lord. My God shall supply all your need. The tongue, the wish, the conception, Ephes. 4.19. all fall short of God. In heaven, though we shall comprehend so much as we want, yet not so much as he is. 2. The second branch of Explication, was, why the Apostle, here mentioning the grace abused by these seducers, calls it, the grace of OUR God. This he doth to make the fact of these Seducers in abusing it, the more odious among these Christians. Dishonour offered to God, deeply affects the soul of one who hath a propriety in God. Our own child, servant, house, nay beast, or a poorer thing, if it be our own, we suffer not to be wronged, and much more doth our propriety in God make every thing which dishonours him, hateful to us. And that upon two grounds; 1. As he is our God who loves us, takes us into covenant, and owns us. Holy ingenuity will constrain us to love that grace which saved us, that God who loved us freely when we were unlovely, who loved us abundantly, bestowing his very self, and in himself all things, and who continues thus to love us eternally. 2. As he is our God whom we have taken by covenant to be ours, to love and serve for ever. Now 'tis both against fidelity and inbred generosity to suffer that thing to be abused, which we have undertaken to serve. This neither agrees with honesty, nor honour; 'tis not only a sin, but a shame. Hardly is any servant so low spirited, as to think it consistent with his credit to serve an abused, a disgraced Master: but especially are all people tender of the honour of the God whom they have undertaken to serve. The Philistims tread not on the threshold upon which their god Dagon did fall. They who have taken God for their own, cannot endure that his glory should suffer from themselves, or others. 1. Great is their folly and misery who content themselves in a common propriety and interest in God. Observ. 1. It's a false consequence, to say, Because God made thee, or because thou art reckoned to belong to God by common and visible profession, Isa. 27.11. that therefore God will save thee. A man is not contented to be the King's subject, he desires to be his favourite. They who have not God for their God in Christ, have him so for their God, as they have him also for their enemy: men think it not enough to have an opinionative, esteemed, unless they have also a real a legal propriety in their lands; and why should they not also labour to have their interest in God without cracks and flaws? 2. Sin is the greatest evil in the world. Observe. 2. Isa. 59.2. It parts between us and the greatest good. Your iniquities have separated between you and your God. We may be poor, persecuted, disgraced, and yet have God for ours; but living in the love of any sin, we cannot. There's more evil in a drop of sin, than in a sea of suffering. 3. They who have God for theirs, Observe. 3. may contentedly want all other comforts: They have enough besides. They may answer Satan when he offers worldly glory and preferments, 2 King. 4.13 as that woman did the prophet, I live among mine own people: Psal. 23.1. I have enough: The Lord is my shepherd, I shall not want. When a Saint sees all worldly vanities, he may say, How many things are there that I want not! Their names I will not take up into my lips (saith David;) Psal. 16.4, 5 The Lord is my portion. The people of God are as some Countries, which can live of themselves, without being beholden to others. A Saint, like a rich man, may spare and spend for a good conscience as much in one day, as a poor worldling would count his utter undoing to part with. And this is the reason why God cuts his people short of outward comforts, they have enough in having of God; and never doth God more delight to let out himself into the soul, than when he deprives of temporals. Joseph, when he manifested himself to his brethren, caused all to go out of the place where he did it. 4. It's a false way of valuing one's worth by any worldly enjoyment. Observ. 4. Gains or losses are to be estimated by enjoyment of more or less of God. The titles of substance, profits, goods, are abusively given to riches: Without an interest in God they are but shadows, losses, evils. They are only full (like the sieve in the water) when they are enjoyed in God; empty, when without him. 5. Observ. 5. The true reason of all the wrangling and unquietness of the soul with and in men, is because their soul hath no real interest in God. Lord, thou hast made us for thee, and we are unquiet till we come to thee! Great is their folly, who, like the child that cries for want of sleep, and yet will not go to bed, cannot be quiet without God, and yet are most unwilling to have him. If men loved themselves in loving of God, man might hate, and troubles approach, but not hurt, not disquiet them. 6. Observ. 6. It should be the grand design of all those who are without God, to obtain this propriety in him. To this end, 1. Be sensible that you are by nature indigent, godless creatures, broken off from God, by the breach of the first covenant, and without God, Eph. 2.12. Eph. 4.18. Eph. 2.1, 2. hating and hated of God: alienated from his life, and from his love; children both of disobedience and wrath. Judge yourselves, for your former rebellion and unfaithfulness in breaking covenant, unworthy that ever God should own you, and that you stand at his mercy, either to be your God or your Judg. 2. Make a friend, who may make up the former breach and disunion between God and you. No readmission is to be expected without a Mediator. God will not be yours, if Christ be none of yours. A Christless soul, is a godless soul; an absolute God is a consuming fire. God will never be satisfied but by the mediation of a sacrifice: nor can we ever be taken into covenant without the Blood of the Covenant. Exod. 24.8. Psal. 50.5. The blood of Christ is the only Cement of reuniting and knitting God and man together. 3. Break your league with sin. Expect not a propriety in God, if you continue to love that which first disunited you from him. God and sin draw contrary ways; Mat. 6.24. there can be no accommodation between them. If God be ours, sin must be none of ours. They are like two balances, if one goeth up, the other goeth down. A man cannot look heaven-ward and earth-ward at the same time. God may take many of us for his, we can take only him for ours. 4. Let the propriety be mutual. Expect not that God should be engaged to you, and that you should be lose from God. Yield yourselves to the Lord, Cant. 6.3. 2 Chro. 30.8. serve him, and give the hand to him. When he makes the strictest commands, be as willing to say, Lord, We are thine; as to say, when he makes the sweetest promises, Lord, Thou art ours. Receive from him the law of your life. Let him make the conditions of the covenant, and the articles of agreement after his own mind. Never startle at the proposal of any service. 1 Cor. 6.20. Consecrate, resign yourselves to him, and quit any interest in yourselves. 5. Observe his condescending willingness to become yours. How he beseecheth us to accept him for our God; and woos us, though he wants us not: he makes the first motion to every soul. John 6.37. He that cometh to him, he will in no wise cast out. All sight of sin which makes the soul distrust God's promise, is a sinful sight of sin. Say, Lord, though I am unworthy to be beloved, yet thou art worthy to be believed. Take hold of the Covenant, Isa. 56.6. and commit thy soul to Gods offer; verily thou shalt not be rejected. Observe. ult. Psal. 37.5.7. Qui misit Filium, immisit Spiritum, promifit vultum, quid tandem de negaturus est? Psal. 84.11. 7. They who have a propriety in God should express and show it. And that, 1. By depending upon him for supplies in all straits. He who hath given himself, what can he withhold! he who hath given a Kingdom, will not deny a staff to walk thither. Let them fear want, who have not a God for their portion. Faith fears no Famine. In one God is every thing. All who have this God, shall have what they want, if not what they would. 2. By promoting the honour and service due to him. Propriety is the foundation of true obedience. All that we are, all that we do, all that we have should be his. His honour we should propagate, and make it our only plot and business to make him great, and to leven the world with holy obedience to him. His honour we should preserve, enduring nothing that doth eclipse or impair it. Psal. 69.9. He who toucheth that, should touch the apple of our eye. The reproaches of them that reproach him, we should look upon as falling upon ourselves; mourning for that dishonour offered to him which we cannot redress, and hating all that unholiness in the world which we cannot help. This for the enjoyment under which these Seducers lived. viz. the grace of our God. The second particular, their mis-improvement thereof follows. They turned it into lasciviousness. Three things are considerable by way of explication. Explicat. 1. What the Apostle here intends by lasciviousness. 2. How the grace of God was turned into lasciviousness. 3. Wherein appears the sinfulness of turning the grace of God into lasciviousness. 1. For the first. The word lasciviousness in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The derivation thereof is by all, agreed upon, to be from the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Selge; which Selge was a City between Galatia and Capadocia, whose inhabitants (say some) were most modest and temperate, and these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a note of privation of modesty and temperance, and importing the lasciviousness of these seducers, Cives istius oppidi ut vires amissas recuperarent, nervosque debilitatos confirmarent, invenerunt oleum nervis utile, quod de nomine illorum Veteres appellaverunt Selgiticum: cujus meminit Plinius, l. 15. Nat. Hist. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. 2 Cor. 12.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4.19. tradiderunt seipsos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sap. 14.25. In commemoratione flagitiorum à gentilibus commissorum, conjunguntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●erh. in 2 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur pro lascivo, qui petulanter indulget libidinibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preterva lascivia. Complectitur omne genus obscoenitatis, quando procacibus, verbis & gestibus interior libido proditur, Gerb. in 1 Pet. 4.3. Perkins saith, it is An open ostentation of incontinency. in Gal. 5.19. by their being unlike the people of Selge, even destitute and void of all modesty and temperance. Others (upon better ground) say, that this Selge was a most dissolute and lascivious place, where the inhabitants were given to all manner of luxury and unclean profuseness; and these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intensive, dilating and increasing the sense, and so importing the lasciviousness of these seducers by their being most like the people of Selge, namely, violent and unbridled in all lust and filthiness. The word (as all agree) notes a monstrous open profusion, & pouring out, and spending one's self without measure, in lasciviousness and obscene lustful practices: I it is translated Rom. 13.13. wantonness, and it's joined with rioting, drunkunesse, chambering. And 1 Pet. 4.3. with Lusts, Excess of wine, Revellings, Banquet. This word (lascivionsnesse) is 2 Cox. 12. ult. joined with unole anness and fornication. And in Gal. 5.19. with adultery, fornication, uncleanness. And Eph. 4.19. this lasciviousness is expounded by the working of all uncleanness with greediness. And 2 Pet. 2.7. this word here translated lasciviousness is put for all the filthiness of Sodom. Lot was vexed with the filthy, or lascivious conversation of the wicked; and that Apostle v. 18. speaking of seducers, (the same kind of men of which Judas here speaks) mentions this lasciviousness as the bait with which they baited their hook of error. They allure (saith he) those who were clean, etc. through wantonness, or lasciviousness; which was that encouragement which they gave to people to exercise carnal lusts, under the pretence of Christian liberty. By comparing of these places, it's conceived that this sin of lasciviousness properly importeth all kind of carnal defilements, and fleshly pollutions, as also all outward obscenity and filthiness expressed in men's behaviour, either by shameless words or gestures; and noteth withal, the prosecution of these unclean courses with impudence, petulancy, Simon docebat turpitudinem indifferenter utendi foeminis. Aug. de haeres. cap. 1. Eusebius, Irenaeus, Epiphanius, Augustin. Danaeus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Euseb. Hist. Eccl. l. 2. c. 12. Grostici, qui à nonnullis vocati sunt Borboriti, quasi coeno●, propter nimiam turpitudinem, etc. Aug. Ib. Menan driani omnem turpitudinem libenter amplexi sunt, tanquam gratiae Dei erga bomines fructum; bonos etiam & sanctos mores, qui lege Dei praescribuntur, per gratiae Dei praedicationem, ut jam inutiles & vanum studium tolli & antiquari sentiebant. Aug. de haeres. defence, violence and contempt of all opposition or observation from men. It is a manifest wickedness. They who are guilty of it, do not blush at it: they declare their sin as Sodom, Is. 3.9. they are not like the harlot, that wipes her lips; but like Absolom, that spreads his incestuous pallet on the roof, and calls the Sun a blushing witness to his filthiness. They glory in their shame. Their hand is the Organ of wickedness, and their mouth the Trumpet: they outsin all shame; they crown uncleanness with Garlands of honour. Their sin abandons secrecy; and admonition to it is as a pouring of oil down the chimney. Thus Rev. 2.14. Some there were who taught fornication. Simon Magus taught that women might indifferently be used; The prodigious impurity of whose followers, Ecclesiastical Writers tell us, would astonish any sober hearer, and is such as no modest man can either write, or speak without offence. The Gnostics, who arrogated that name to themselves for their pretended excellency of knowledge above all others, were called, for their filthiness, Borboriti, or the dirty miry sect. They used all kind of uncleanness, as the fruit of the Grace of God. And they declared, that all holy and righteous courses commanded in the law of God, were antiquated and taken away by the preaching of the Grace of God. Carpocrates taught men how to speak filthily and uncleanly, and how to live lewdly. Carpocrates docebat omnem turpem orationem, omnemque adinventionem peccati. Aug. de haeres. And although by [lasciviousness] is properly understood the open profession, and ostentation of incontinency; yet must it here be taken more generally (as the following description of these seducers declares) for a licentious profane kind of living in, and liberty of sinning. 2 For the second, how grace is said to be turned into lasciviousness. The word in the original, by which the Apostle expresseth this turning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum. Heb. 11.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 7.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 1.6. Heb. 7.12. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly, the transposing, or removing of a thing from the place of its ordinary abode, to some other; but it's used to note the alteration or removal, 1. Of persons from former opinions or practices which they have embraced, and thus the Apostle tells the Galatians, Gal. 1.6. I marvel that ye are so soon removed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from him that called you, etc. And, 2. Of things, both from their former uses, and ends; and thus the Apostle saith, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the priesthood being changed, or translated, there was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a translation, or change of the law: and thus Judas saith, these seducers did translate or remove the grace of God from its true and appointed, to a false and wrong use and end. The end and use of the doctrine of grace, and justification by faith in Christ, was the serving of God without fear, in holiness and righteousness, Luk. 1.75. Tit. 2.12. the denying of ungodliness and worldly lusts, and the living soberly, righteously and godly in this present world; but these Seducers transposed and removed this evangelical grace from the ends and uses appointed by God, unto such as were contrived by themselves; they teaching that Christ had fulfilled the law, and freed Christians from it, that so they might have a liberty to live as they list, and be freed from the Law not only as a Covenant, which cursed those who broke it; but as a rule also, prescribing the good to be done, and the evil to be avoided. And thus the grace of God may be said to be abused and perverted to a wrong end and use sundry ways; five especially. 1. When men abuse this grace of God to an empty, bare profession of it; to a resting in the mere outward show of enjoying that grace, and the benefits of the Gospel; they never labouring for a true and real interest in the benefits themselves; Rev. 3.1. 2 Cor. 6.1. herein resembling such bondmen, who being made free, think it enough to be accounted free, and to be out of their time, to be such as may put on their hats, and wear a gown; but never care for setting up, or falling to their Trades, that they may thrive. Thus there are many who only care to have a name to live; who receive the grace of God in vain; and are mere titular Christians, never really thriving in godliness, and as very slaves to sin as ever: But they who here profess vainly, shall hear God profess severely, I never knew you, Matt. 7.23. Depart, etc. 2. When men abuse grace, to the disobeying of Authority. A sin to which our natures are too prone. And it's clear by the context of 1 Pet. 2.16. Vnusquisque habet animum Regis. Calv. in 1 Pet. 5.5. that when the Apostle forbids the Christians to use their liberty as a cloak of maliciousness, he intends by maliciousness, disobedience to the lawful commands of the Magistrate: and this was one way whereby these Seducers perverted the grace of God; namely, by despising of Dominions, and speaking evil of Dignities; as if, Judas 8. because Christ had taken away our thraldom to sin and Satan, he had disannulled duty to all Superiors; Non eripit mortalia, qui Sceptra dat coelestia. Prud. as if grace were violated by humane laws. In a word, as if, because Christ bestows an heavenly, he takes away earthly Crowns. Thus the Papists pervert the grace of God, who turn his grace, Docent, Christianum Magistratus partibus omnino non posse defungi, nullúmque se in Ecclesia Magistratum agnoscere quàm Christum. Colloqu. Emdan. Act. 112. §. 1. Non licet Christianis tolerare regem haereticum, etc. Bel. lib. 5. de Rom. Pon. c. 7. in giving to his Church the power of the Keys to open and shut heaven, into an instrument of rebellion against lawful Magistrates, deposing them, and freeing subjects from their Allegiance; whom they stir up to seditions and conspiracies, though obedience for conscience sake be a divine command, and resistance of lawful Authority have a divine commination, and that no less than damnation. Thus the Anabaptists from the grace of the New Testament, and our freedom purchased by Christ, teach the unlawfulness of Magistracy, and of obedience to it; pretending that it infringeth the liberty of our consciences, which are only subject to God; Whereas the bond of conscience consists not in the particular laws of men, but in the general command of God; the conscience being bound to obey God's command of obeying Magistrates. 3. 1 Cor. 8.9. When the grace of God, in the liberty which it affords, is abused to the offence of the weak consciences of our brethren: When we remit nothing of the extremity of that right and power we have in things of indifferent nature, Rom. 15.15. 1 Cor. 7.23. Gal. 5.13. 1 Cor. 9.19. Omnia libera per fidem, omnia serva per charitatem. Luth. to please our neighbonr for his good unto edification. Although we must not be the servants of men, yet we must by love serve one another; yea all, that by all means we may (with the Apostle) win some. We should be persuaded with the persuasion of faith, that all things are lawful; and yet we should resolve for charity sake to forbear the use of many things, if we find them inexpedient; and as well consider what is useful for others, as lawful for ourselves. 4. When the grace of God is abused in the excessive, immoderate enjoyment of things in themselves lawful: When men think they are limited to no measure in the enjoyment of a lawful comfort; suppose, recreation, diet, apparel, etc. As if, because the thing is lawful to be used, therefore all use of that thing is lawful; as if lawful things could not be used unlawfully. He who always goeth as far as he may, sometimes goeth further than he should. Satan never falls upon us so much to our disadvantage, as when he lies in ambush behind our lawful enjoyments. 5. When the grace of God is abused to the casting off our obedience to the law of God as a Rule. When men will discharge themselves from duty to, because God dischargeth them from condemnation by the Law; and because grace frees from sin, therefore they will sin freely: as if because God prohibits the opinion of works, therefore he dispenceth with the performance of works. That we are by nature apt Scholars to learn this hellish Sophistry, it's plain by Paul's supposition, that some would conclude from the doctrine of free Justification by Christ, that they might continue in sin, to the end that grace might abound: and that evil might be done, Heb. 6.1. that good might come of it: that there are some who are forward to teach it, is clear from Peter's description of Seducers, who allure people through much wantonness, 1 Pet. 2.19. promising them liberty. Conformable to whom are 1. the Antinomians, who from the grace of God in mitigating the Law, would infer an utter abrogation of the Law; denying that it hath a directive, regulating power over a believer. True it is, the Law is abrogated 1. In respect of Justification, believers expecting acceptation from God not for what they are, or do; but by relying upon Christ. 2. In respect of condemnation, Christ having been made a curse for them. 3. In respect of compulsion by terror, so far as they are regenerate, there being in them a delight in the Law. 4. In respect of rigid and perfect obedience: imperfect, Phil. 2.24, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 7.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 8. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if sincere obedience being accepted through Christ, though by the Law we are obliged to that which is perfect. 5. In respect of the irritation and increase of sin by the Law, it not stirring up, but subduing corruption in believers, who partake of sanctifying grace: But yet as a Rule of life, it ever continues, even to believers. That the Ceremonial law vanisheth, decayeth, waxeth old, is broken down, changed, disannulled, abrogated, the Scripture testifieth; but not one of these words are used concerning the Moral Law. And of what doth the Spirit of God more frequently admonish believers, than not to refuse obedience to the Law, under pretext of Christian liberty, Gal. 5.13. Use not your liberty as an occasion to the flesh, not taking a rise (as the word signifieth) from your deliverance from the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Noli libertate abuti ad liberè peccandum. Aug. Tr. 41. in Johan. to the satisfying of your lusts. And 2 Pet. 2.16. Use not your liberty as a cloak of maliciousness: i. e. Abuse not your liberty, by grace to cover licentiousness in sin. In a word, If disobedience to the Law be still a sin in the believer, the power of the Law is not abolished: For there can be no sin, unless it be a transgression of a Law. 2. The Papists abuse the grace of God to a rejecting of the law; who from the doctrine of absolving repenting sinners, plead for a power in the Pope to give Licenses and Indulgences to the greatest of sins; who for his Corban, forgives sins both passed, and future, (both alike;) and sends his Briefs to be left in as many Countries as he pleaseth, for granting liberty to sin for many years to come, the price whereof is set by the Court of Faculties in Rome; which fills up the measure of Europe's sins, by exhausting of Europe's Revenues. How great a wantonness must this produce? Why should any rich man now care how he live or die, seeing all shall be well with him for a little money? 3. For the Third, Wherein appears the sinfulness of turning this grace into lasciviousness? 1. It comprehends the sin of hypocrisy. Sin is the fouler for receiving a cover. To do that which is in itself evil, must needs offend God: but to do evil by appearing to do the contrary, comprehends both the sin itself which we endeavour to hid, and a sinning by endeavouring to hid it; to the sin itself is added a practical lie, by speaking in our practice, that we are and do, contrary to what we are or do. As God is a God of pure eyes, he hates all sin; but as he is a God that loveth a pure heart, of all sins, he most hates hypocrisy. All Murderers sin heinously; but none so heinously as those who employ a man's own hands to kill himself. An hypocrite labours to destroy Religion by Religion. 2. As it is hypocrisy to cover lasciviousness, so is it even heightened profaneness to cover it with the grace of God. Will no cheaper stuff than grace serve to lasciviousness? The excellency of any thing adds to the fault of abusing it; To make a King's Son Lackey to a beggar, to make hay with the Sceptre Royal, to dig in a dunghill with a golden spade, to stop an oven with the Robes of an Emperor, are all actions of greatest unworthiness, and wild unsuitableness; but to make Religion a stirrup to profaneness, and the grace of God a credit to lasciviousness is a presumption of an higher and far more unsufferable degree. This is to make God accounted a patron of impiety, and the Judge of all the Earth to seem the greatest malefactor, Ezek. 36.20. and to profane his holy Name 4. This turning the grace of God into lasciviousness, argueth the grossest folly; it is a forsaking of our own mercy, a receiving the grace of God in vain. What is, if this be not to neglect great salvation; to be prodigal of blessednese; to ravel out, and to wanton away the offers of Christ himself? Who would not hearty chide himself, that by toying, trifling, or unnecessary lingering in the way to the Exchange, misseth of a bargain by which he might have gained a thousand pounds? Foolish Sinner! Lasciviousness under grace is the loss of glory: and the loss of heaven can never be redeemed with the tears of hell. 4. Grace turned into lasciviousness is the top of all Ingratitude. What greater unkindness, then to be evil because God is good? If it be a sin for thee to have an evil eye against another, because God is good to him; what is it to have an evil eye against God, because he is good to thee? If it be a sin to reward a man evil for evil, what is it to return to God evil for good? To be lascivious because God is gracious, is to fight against God with his own weapons, to wound God with that arm which he hath cured, Hos. 7.15. to kill and crucify him who hath freed us from death: In a word, to make that a pillow for presumption, which God appointed for an antidote against despair. 5. by grace to grow lascivious, is destruction even to desperate irrecoverableness. No poison is so deadly as the poison extracted out of grace. Abused mercy pleads against a sinner most perswasively. If that which was appointed for a sinners rising and standing, makes him fall, how irrecoverable must his falling be! If Mercy be his foe, how should Justice ever be his friend! Lamentable was the death of Zimri, who was burnt by the flames of that house which was for his safety. Grace is the sweetest friend, but the sorest enemy. Led, of itself, is very cold and cooling, but nothing so scalding, if it be throughly heated. The lowest place in hell is provided for those who have been lifted up nearest to heaven. Grace discovered and abused, is THE condemnation. Out of him who lavishly spends riches of grace, God will recover riches of glory. God will not lose by any. OBSERVATIONS. 1. Obs. 1. Great is our natural propenseness to grow wanton against God by his goodness. Seldom is God provoked so much by any, as by those who most deeply partake of his indulgence. It's very hard for God to smile, and for us not to be wanton. How frequently doth God complain of the unkind requitals returned for his loves! Do ye so reward the Lord, O foolish people! Deut. 32.6. Jesurum waxed fat and kicked: who, because laden with fatness, therefore forsook God that made him. And Isa. Isa. 1.2. 1.2. I have nourished children, but they have rebelled against me. 'Tis pity (as we say of fair weather) that the goodness of God should do any hurt: but we are commonly not more unsubmissive under corrections, then wanton under comforts. God's severity restrains from that impiety which his indulgence draws forth, by meeting with a sensual heart, that turns the favours of God into the fuel of lust. It's much easier to walk steadily in a path of deep dirt, than of slippery ice. How just, nay, how good is God to abridge us of that comfort either inward or outward, which we abuse! to turn us (like sheep) into short pasture, if there we thrive best; and rather to deny us mercies in mercy, then to bestow them in wrath. 2. Observ. 2. The best and choicest of outward administrations cannot better a bad heart. Even grace may be received in vain. The best preaching and Preachers in the world have not seldom been sent to a gainsaying people. Rom. 10.21. Luk. 16.31. Neither Moses and the Prophets, nor one raised from the dead, nay, nor the preaching of Christ himself can of themselves work upon the heart. Moral suasion comes far short of effectual grace; and the word of grace much differs from the grace of the word. Warm and strong waters cannot fetch life into a dead man. The plentifullest showers leave the heath unfruitful. Nature, after all imaginable improvements, is still but Nature, till supernaturally renewed. How happy were we, if men would attribute the unreformedness of the times under the Gospel of grace, more to the strength of their own lusts, than the weakness of the Ministers labours: and if, in stead of glorying (I had almost said, of placing religion) in the parts of Ministers, they would humbly and ardently seek God for that blessing, without which, the fattest Ordinances devoured, leave but lean souls. 3. Observ. 3. The most holy and happy enjoyments are not without their snares. There's danger in enjoying the best things, even the grace of God. Men ordinarily conceive that there is danger in wanting the Ordinances, in sinning, in being in sinful company, and using worldly comforts; but they consider not that even their graces, their good works, their comforts, every Ordinance and duty have their snares accompanying them. Diabolus surgit armis quibus dejicitur. Cave non tantùm ab operibus malis, sed etiam à bonis. Luth. Our very graces may occasion us to be proud, and our very comforts to be secure. Luther was wont to advise men to take heed of their good works. There are no services so holy, but Satan creeps into them, and when he cannot hinder the external, he endeavours to spoil the spiritual performance of them. He labours to wind himself even into Paradise, and loves to stand among the Sons of God. How oft doth he show men the beautiful buildings of their late performances, to a worse end than the Disciples did Christ the buildings of the Temple! And how rare is it to find that Christian, who by self-debasing, leaves not (as it were) a stone upon a stone which he casts not down by having low thoughts of high services! Eccl. 5 1. Thou must not only keep thy foot from entering into places of vanity, but also keep thy foot when thou interest into the house of God: not only take heed that thou neglectest not hearing, but also take heed how thou hearest. How oft have the servants of God been humble and hungry in the want of those tokens of grace, under the enjoying whereof they have been proud, unprofitable, and (the sin of these Seducesrs being natural) almost lascivious! 4. Observ. 4. An unholy heart sucks poison out of the sweetest and holiest enjoyments: Even the grace of God he abuseth to his own perdition. Unto them who are defiled and unbelieving (saith the Apostle) is nothing pure. Tit. 1.15. They taint every thing they touch. Prov. 15.8.28.9. Their best services are abomination to the Lord. Their prayers are turned into sin. The word is to them the savour of death, and the grace of God pernicious. The Sacraments are poison and damnation, Christ is a stumbling stone: Their table snares them, their prosperity slays them. Whatever we have, till Christ be ours, cannot be enjoyed profitably: the guilt of the person must be removed, before the comfort of the gift can be enjoyed. Out of Christ, all comforts are but like a funeral banquet, or the prison provisions of him who is fed against his execution. And a sinner is as fare from returning any enjoyment by love to God, as he is from receiving it in love from God: His heart is the heart of an enemy, even under the dispensations of grace. And what are all blessings (till the heart be changed) but furniture to oppose God, and fuel to increase sin? O Christian, in stead of boasting how good thy enjoyments are in themselves, labour to find them good to thee. It matters not what the things are which thou receivest, but what thou art who dost receive them. The same promise which purifyes a Saint, (through thy sin) pollutes thee. The same breath which warms him, cools thee; he being near, thou fare from him that breathes. Till grace savingly work upon thee, thou art but a wanton under grace. 5. Observ. 5. 1 King. 21.13. 1 Sam. 15. Mat. 23.25. Corrupt nature can cast even upon foul and lascivious courses, the cloak and colour of a religious pretext. The murderous contrivements of Absolom and Jezabel, The disobedience of Saul, the devouring of widow's houses, the maliciousness spoken of by Peter, 1 Pet. 2.16. had their several cloaks and covers. The unlovelinesse of lusts in themselves, and the love of sinners to them, put sinners upon this covering of them: by reason of the former, this covering is required; by reason of the later, 'tis contrived. But of this more before. 6. Observ. 6. God is gracious even unto them who abuse his grace. He affords the means and offers of it, to them who turn it into lasciviousness. He holds the candle to them who will not work by, but wanton away the light. He calls men, though they will not hear; and woos them who will not be entreated. Certainly, God doth not only show himself a God in powerful working, but even in patiented waiting upon the wicked; none but a God could do either. Oh sinner, how inexcusable wilt thou be in that great day, when God shall say, Isa. 5.4. What could I have done more; or how couldst thou desire me to wait longer for thy good? Certainly, thine own conscience shall be God's deputy to condemn thee. If thou shalt give an account for every idle word which thou thyself hast spoken; how much more for every unprofitable word which thou hast made God speak to thee! For the Lords sake, Christians, take heed of receiving the grace of God in vain. And how should this goodness of God put us (especially Ministers) upon imitating of him! though sinners be wantoness under grace, yet let not us be weary of dispensing it. 2 Tim. 2.25. Let us wait, if peradventure at any time God may give sinners repentance. Ministers are spiritual fishers: and fishing, we know, is a tedious work to him who hath no patience. The catching of one soul will make amends for all our waiting. Our patience cannot be so much abused, as is Gods. 7. Observ. 7. The doctrine of grace is warily to be handled by Ministers. 'Tis hard to set up Christ and grace, and not to be thought to destroy the Law. Christian Liberty is to be propounded as giving no allowance to libertinism. Satan hath in no one point more drawn teachers to extremes. Because he could not keep them in Popery, by the doctrine of satisfying the Law as a Covenant; he labours to drive them to Antinomianism, by the doctrine of casting off the Law as a Rule: because they have rejected the merit of works, he labours to make them cast off the obedience of works. But the man of God should observe the Methods of the Devil. The Apostle Paul having at large proved the doctrine of Free justification by Christ, Rom. 3.4, 5. Rom. 6.1, 15. subjoins (and that twice in one chapter) a most vehement denial (by way of interrogation) of any liberty to sin by grace: Shall we continue in sin, that grace may abound? and, shall we sin because we are not under the Law, but under grace? The like he had expressed before, chap. 3.31. Do we then make void the Law through faith? To all which he answereth with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God forbidden: words of defiance and detestation. What though Ministers, for their preaching holiness of life, be represented as those who preach not Christ? And what though their names be crucified between the slanders of the Papists and Antinomians; the former calling them Libertines, for defending the doctrine of justification by Christ; and the later legalists, for urging the Law as a rule? yet let them hold fast the faithful word against both; Tit. 1.9. and remember, that as Jesus is to be preached in opposition to the former; so is Christ as an anointed King, in opposition to the later; and that, as there was a resurrection of the body of their crucfied Master, so shall there be a resurrection of the crucified names of his servants; and that it is their duty to preach the Lords Christ, as Simeon calls him, and not the drunkards, the Libertines, the Antinomians Christ. 8. No expressions of God's grace or goodness of any kind, Observ. 8. aught to be abused and perverted unto sin. 1 Not the temporal gifts, and worldly blessings which God bestows. 1. We must not abuse the gifts of outward estate, whether riches, or honours. 1. Riches must not be abused, 1. to Covetousness: the possessors of them should not, be possessed by them. Siut soltiotia, non negotia. They should rather be refreshments, than employments; rather used as steps to raise us towards, than stops to hinder us from heaven; rather as those things without which we cannot, than for which we do live. Only such things must be loved much, which cannot be loved too much. 2. Riches must not be abused to Creature-confidence. Job 31.24. 1 Tim. 6.17 Gold. must not be our hope; we must not trust in uncertain riches, lying vanities, mammon of unrighteousness. Non fallitur qui nullifidit. Riches never deceive us, but when we trust them. The creature may be used as a staff to walk with, not to lean upon. 3. Nor must they be abused to prodigality. Abundance requires sobriety: they who walk in slippery and dirty ways, had need to gird up their loynd. 1 Pet. 1.13. Men should not feed upon, but only taste pleasures; like Jonathan, who did but dip the end of his rod in the honey comb. 2. Honour's must not be abused to pride. Height in place requires lowness in opinion. There's no advantage comes by having honour from men, but only the having thereby an opportunity of honouring God. It's sacrilege and Idolatry, to accept of honour to God's dishonour. 2. Nor must the gifts of the body, as strength, and beauty be abused. 1. Strength must not be abused to luxury. It must not be given to * Pro. 7.26. wine, and women. 2. Nor to the wronging and oppressing of the weak, nor be a weapon of any unrighteousness; nor 3. be abused to † Jer. 9.23. boasting. If God withdraw his manutenency, the most strongly built body drops into the grave; and he who cannot be overcome by others, may by God be suffered to be his own executioner. 2. Beauty must not be abused to the enticement of others to sin, or the contempt of others who want it, or to a sinful * Manus Deo inferunt, quando id quod ille formavit reformare contendunt; nescientes quia opus Dei est omne quod nascitur, diaboli quodcunquemutatur. Cyp. lib. de discip. & hab. virg. §. 12 Bona domus, malus hospes. Vestite vos serico probitatis, byssino sanctitatis, purpur â pudicitiae. Taliter pig mentatae, Deum habebitis amatorem. Tert. de cult. Foe●●. Quaenam perfidia armari eloquentiâ, ut contra suum do minum praelietur? Camp. Orat. de Juv. Acad. Jer. 4.22. Exod. 1.9. mending, or rather marring of God's wise handy work, by paintings and spottings; as if the form bestowed by God should be reform by the devil: Or to a neglect of that true beauty of the soul, by being transformed from glory to glory, by the spirit, 2 Cor. 3.18. as if the house were more to be regarded than the inhabitant; and the casket more to be prized than the pearl. 3. We must not abuse the gifts of the mind. Parts, wit, understanding must not be employed against God, to plotting against, or opposing of Christ and his truth. The edge of wit must not wound religion. Men must not be wise to do evil; or as Pharaoh, deal wisely against God's people. Parts are never used aright, but when they are Engines to set up a building of glory to Christ, and when employed (as once the Ass was) to exalt their Master. 2. But especially should we take heed of perverting spiritual favours. 1. How pernicious is that abuse of the Decrees of God, to a liberty in sin l● by concluding, that if we be elected, a wicked life shall not hurt, and if we be reprobated, godliness shall not help us. Whereas, he who hath elected to salvation, Eph. 1.4. Rom. 8.30. hath likewise ordained those means whereby salvation shall be obtained, and that we shall walk in the way which leads to the same. But of this before. 2. We should fear to pervert the patience and long suffering of God to a presumption, and a delaying of repentance. Eccles. 8.11. Rom. 2.4. This being a despising that goodness which leads to repentance, and a treasuring up wrath by God's forbearance. God intended mercy to be prized, not despised; and he who hath made a promise to repentance, Heb 3.7. hath not made a promise of repentance, when we please; nay, how justly may God punish the contempt of his grace with final impenitency? Repentance delayed till death, is seldom unto life. 3. Take heed o● perverting the Seriptures to countenance thy sin, either in opinion or practice. 2 Pet. 3.16. Wrist them not, wrack them not to make them speak that which they never intended; bring not the Scriptures to thy opinion, but thy opinion to the Scripture; and every doctrine that cannot endure to look upon that sun; cast it down as spurious. Take not occasion by Scripture to be sinful in practice; 1 Joh. 2.1. Scripture was written that we should not sin, not that we should sin. Let not the idle person be occasioned from Matthew 6.34. Take no thought for to morrow, etc. to neglect his calling; nor the Covetous, from 1 Tim. 5.8. if any man provide not for his own, he is worse than an infidel, to be immoderate in following it; let him as well remember, that as he is worse than an infidel who is defective in regarding his own; so likewise that he imitates the Gentiles, Matt. 6.32. who seeks after all these things more than he should. Take not liberty from the recording of the infirmities of saints in Scripture, to follow them in sin; Rather let the falls of the stronger, be the fear of the weaker; and the punishments which Saints brought upon themselves by their sins, be the terrors of those who have nothing of sanctity in them. The falls of holy men set down in Scripture, are like stakes fixed in a pond, not to call us, but to caution us. 4. Tit. 2.12. Luk. 1.74, 75. Let us be eminently careful, lest our deliverances obtained by Christ from the Curse, be perverted to looseness of life. Let that which was a pledge of his love, be a spur to our duty. Though some abuse this grace to a wrong end; let us use it to a right end. To this end, 1. Admire and study the excellency of this grace. 1. in its fullness and sufficiency: abuse not that which is so able to help thee. Who but a mad man would throw away a Cabinet filled with the richest pearls, and purest gold? But we were not redeemed with such corruptible things, 1 Pet. 1.18. but with the precious blood of Christ; The blood of God. 2. In its freeness. God's bestowing it upon thee, when thou didst not deserve it, when thou hadst no other merit but misery to call for it, aggravates thy sin in abusing and contemning it. Thankfulness becomes the distressed, rather than scornfulness. 2. Get an experimental taste of this Grace. Grace hath no Enemy but the ignorant. They who abuse it, show they never found benefit by it. A notional professor may be wrought to a contempt of that grace, which an experimental partaker will highly esteem. Grace is never good in the souls valuation, till it be possessed. Those who love it they know not why, will soon disrespect it they know not how. This for the first particular expression of the ungodliness of these seducers, Their perverting of the grace of God. The second follows, viz. their denying of the God of grace, Denying the only Lord God, etc. In the words I consider, 1. The description of his dignity whom they opposed: the only Lord God, and our Lord Jesus Christ. 2. How they opposed him, or wherein that opposition did stand; They denied him. 1 The description of his dignity. I conceive with Beza and the best interpreters, that it is not to be understood partly of God the Father, and partly of Christ, but altogether of Christ; and that not so much because it seems to be parallel with that place of Peter, denying the Lord that bought them, 2 Pet. 2.1. as because in the Original, the prefixing of only one article to all these titles, seems to require this reading; The only Lord who is God, and, or even our Lord Jesus Christ. In this description of the dignity of Christ, I shall not (that I may avoid tediousness and repetition) speak of his person and offices, as they are held forth in these later words, Jesus Christ; but I shall principally consider from these words, The only Lord God, Our Saviour's dignity, 1. In respect of his place and authority: So he is called the only Lord. 2. In respect of his divine nature and essence; and so he is called, God. 1. In our Saviour's dignity in respect of his place and authority; he is Lord (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) which title is set out by the peculiarity of it to himself; The only Lord. In the explication of Christ's dignity in this first respect, I shall briefly show, 1. In what respect he is called Lord. 2. Only Lord. EXPLICATION. The title given to Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word betokening a private right to rule; Herile Imperium. such as is exercised in the guiding and governing of a family, and it most properly signifieth a Master, Ruler, or governor over servants, who are bound to him. And such a Lord and ruler is Christ; whether we consider, 1 His Title to this rule and dominion. 2 His exercise of this rule and dominion. 1. His Title to it: And a title he hath to it, 1. By a right of Creation, Joh. 1.3. All things were made by him, and without him was nothing made, that was made. Col. 1.16. by him were all things created. And this his Creation of all things the Apostle makes the argument of his dominion, 1 Cor. 8.6. To us there is but one Lord Jesus Christ, by whom are all things, and we by him. 2. Joh. 5.17. Sicut vasis beneficio, potiùs quàm suâ naturâ accidit, ne percat aqua diffluendo; sic Deus in se creaturae labilitatem continet, ita ut ejus actione conservetur, ne pereat in nihilum recidendo. Gers. de vit. spir. lec. 1. Joh. 17.6. Psal. 2.8. Mat. 28.18. Col. 1.15. Joh. 3.35. Act. 10.42. Of sustentation and preservation: Col. 1.17. By him all things consist. If he withdraw his divine power and manutenency, they all fall into nothing; He is a being by his own nature, but all others have their beings by their participation of essence from him, and his continuation of that action whereby he gave them being. Heb. 1.3. He upholding all things by the word of his power. 3. By a right of ordination, designation, and appointment from God: Act. 2.36. God hath made him Lord and Christ. God hath given his elect to Christ, that he should be their Lord and head: that they should be his possession. God hath given him power over all flesh: he hath the right and prerogative of the first born, to be the Lord of all. God hath given all things into his hand: he hath ordained him to be judge, he hath appointed him over his own house, Heb 3.2.6. 4. By a right of unction, and reception of that furnishment and fullness of the spirit of grace, whereby he was abundantly meet to be the Head and Lord of his Church. He had as much of grace as there was of grace. All fullness dwelled in him; Col. 1.19. and he received not the spirit by measure. He had not the fullness of the vessel, but of the fountain; all others had only a measured fullness, Luk. 1.15. Act. 7.55. 1 Cor. 12.11. 1 Joh. 16. Isa 61.1. Luk. 1.74, 75. Tit. 2.14. 1 Pet. 1.19. 2 Pet. 2.19. Rom. 14.7.8 and for themselves; Christ had a fullness of redundancy for the whole Church. 5. By a right of redemption. He is our Lord, because he hath delivered us from the hands of our Enemies; and when we were bondslaves to sin, Satan, and death, paid our ransom. The ransomer of a bondslave was wont to be his Lord. No bondage so great as ours was, no price so great as that which Christ paid; and therefore no service so great as that which we owe. 6. Lastly, by right of Covenant he is the Lord of Christians. We promise to take him for our Lord, both, 1. By a marriage Covenant: so we take him for our head, guide, governor and protector. And 2. By a Covenant of hiring, and binding out ourselves to his service; not only baptismally and visibly, but by an effectual and saving resignation of ourselves to all the works of new obedience. 2. Christ is a Lord, if we consider his exercise of Dominion: And this he puts forth, 1. By giving Laws to bind his servants to obedience. None but Christ can give laws; and there are none of Christ's servants but receive laws from him. Only Christ can ordain laws to bind the conscience; Man's laws bind not as they are man's, but as they are backed by Christ, nor can any beside Christ so give laws to which we should be obedient, as withal to make us obedient to the laws which he gives. Humane laws can make men cover sin, but not make them cast off sin. Christ only can write his laws in the heart: Nor are there any servants of Christ, but so far forth as they are such, receive laws from him. Christ's servants are no sons of Belial. Every one must have a yoke upon him, though it be made by the spirit sweet and easy. By becoming servants of Christ, we do not cast off, but only change our yokes. 2. Eph. 4.11, 12 Christ exerciseth his dominion, by appointing officers in his house. These he furnisheth with gifts suitable to their places: He makes them able Ministers, and appoints them to be his Stewards, 2 Cor. 3.6. 1 Cor. 4.1. Luk. 12.42 to distribute to every one in his family, their due proportion, by way of feeding and governing. The carriage of these Stewards is not arbitrary, but appointed. They are all accountable to their Lord, for, and from whom they rule. 3. By finding his family with all necessaries for body and soul. Psal. 23.1. Psal. 84.11 His servants shall want no good thing. They shall neither pine for want, nor surfeit with abundance; they shall never have so much or so little, as to make them unfit for service. Christ loves to keep them in working case. Even of outward necessaries they shall have what they want, if not what they would: Christ gives them all things that pertain to life and godliness; he encourageth them, 2 Pet. 1.1, 4. he assisteth them in their work; he gives them exceeding great and precious promises; he feeds them with his own flesh and blood, 2 Pet. 1.4. he them with his own righteousness, he directs them with his own spirit. 4. By protecting his family from all dangers. There's no safety but in Christ's family; never are his servants in danger but when they go out of it. 1. Sam 2.9 He is the keeper of his Israel peculiarly. Though he sometimes suffers evils to touch, Psal. 105.14, 15. he never suffers evils to hurt them; he visits them in, and delivers from all their troubles, he suffers not Kings to hurt any of his servants. He takes the wrongs offered to his servants, as offered to himself. 5. 1 Pet. 4.17. By correcting it for its miscarriages. Judgement commonly gins at the house of the Lord. His servants are safe, but must not be secure; he suffers the world to do that which he will not endure in his own family. His servants will never be faithful to him, nor find him faithful to them, if he did not sometimes chastise them. He judgeth them, 1 Cor. 11.32. that they may not be condemned with the world. And whensoever the chides, he doth it not because he loves it, but because they want it. 6. By rewarding every servant according to his service. He is indeed the only Lord, but he hath sundry sorts of servants. He is a good master; but most that call themselves his servants, are unprofitable, and only titular and complemental, wearing his badge, but refusing his, work: using the name of the Lord, and crying Lord, Lord; but shunning the rule of their Lord. The reward of these, is, to be cast into utter darkness, Mat. 25.30. who heretofore were unprofitable under light. His good and faithful servants shall be rewarded with the joy of their Lord, even the presence of him whom they served faithfully in his absence. Mat. 25.21. Their labour of love shall not be forgotten by Christ; but all their former toil shall be forgotten. Their work, though never so great, is but small to their wages; nor is the weight of their labours, comparable to that of their crown; Jesus Christ will pay them for every work which they have forgotten. Their services are all booked. He who formerly gave them abilities to work, will now give them a recompense for working. 2. In what respect is Christ called Only Lord? 1. Not to exclude the Father and the Holy Ghost, 2d Branch of Explicat. to whom with the Son, all outward works are common: and frequently to the whole Trinity of Persons is this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lord, given in Scripture, Act. 4.24. Rev. 6.10. God the Father, Joh. 17.3. is called the only true God, not to exclude the Son: and God the Son is called the only Lord, not to exclude the Father, who is represented in the natural glory of the Deity, as the Son in the voluntary office of a Mediator. But secondly, in respect of all creatures is Christ called only Lord, 1 Cor. 8.6. One Lord Jesus Christ, Eph. 4.5. One Lord, and that, 1. To exclude the partnership of any other in the government with him. The rule is not shared between him and other Lords. In government he hath no copartner: He is God's only Vicegerent. There is no ●ther name under heaven given among men. Act. 4.12. Mat. 28.18. Heb. 1.2. Isai. 63.3. Isai. 54.16. To him hath the Father committed all power in heaven and earth, as Pharaoh did set Joseph over all the land of Egypt. God hath appointed him heir of all things. And as Christ had no co-adjutor in the work of redemption, so hath he no partner in the glory thereof. 2. 1 Tim. 6.15. To note his superiority and preeminency above all other Lords. In which respect he is called King of Kings and Lord of Lords: for, 1. He is the only absolute Lord. All other Lords are subordinate to him, dependent on him, advanced by him, receive authority, laws, gifts from him, are responsible for the use and abuse of these to him, and are therefore punishable by him. The supreme of earthly Lords are, in respect of him, inferior Lords. 2. Phil. 2.10. He is the only universal Lord. To him every knee must bow. The three kingdoms of heaven, earth and hell, never had any Lord but Christ; In the first of these he doth eminently show his glory and beauty; in the second his power of ruling and directing; in the third his strength and severity. Angels and glorified Saints in heaven; Saints, sinners, and every creature on earth; the damned, and devils in hell, are all his subjects. He is Lord of all, Act. 10.36. 3. Psal. 110.3. He is the only Lord for power and might. He is able to subdue all things to himself, Philip. 3.21. and 1 Tim. 6.15. He is called the only Potentate: He made, and he can annihilate the world with one word. He can kill the soul, and throw both body and soul into hell. Happy we, that earthly Lords, though never so tyrannical, cannot do this. He can subdue the hearts of men, even of his deadliest enemies, unto his love and obedience. Happy would earthly Monarches think themselves, if they could do thus. But he who only made, can only mend the heart. 4. He is the only Lord for majesty and glory. All the glory of all the Caesars, Emperors, Kings who ever were, combined in one heap, is but a black coal in comparison of the splendour of his glory. Mat. 6.29. If Solomon in all his glory, was not arrayed like the lilies of the field, how much less was he like the Lord of the world. The glory of Agrippa and Bernice was but a great fancy. Act. 25.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How easy and often doth Christ slain the pride of the glory of the greatest, and even cause shameful spewing to be upon it. The glory of Kings is but a borrowed ray, or spark, from his Majesty. When he shall appear in his glory, all the nightly glow-worms of worldly splendour shall be put out, and all worldly majesty shall be extinguished. Nay, the poorest Saint shall appear with him in that glory, of which all the splendour of Emperors is not so much as a shadow. 5. He is the only Lord in respect of his deportment toward his servants. 1. He is the most discerning Lord and Master: no earthly Masters are so able to observe the ways and works of their servants as he is; for the closest and subtlest among them cannot deceive him; he spies them in every corner, nay every corner of their hearts in them. He now (in some sort) is absent, and yet he needs no informer, but knows what every servant doth in his absence, and will manifest every one's work to all the world. His eyes are as a flame of fire, and clearer than ten thousand Suns; Heb. 4.12. all things are naked and open before him. Exod. 3.7 Nor doth he less observe the wants and troubles, than the ways and works of his servants. He hath an eye therefore as pitying, as it is piercing. For 2. He is the most gracious Lord and Master. No Lord ever bought servants so dear, he having bought them from slavery by laying down his dearest and most precious blood for them; (never such a price!) He hath given not his money, but himself for them. 2. No Lord ever fed his servants so highly and so plentifully. The servants of Christ have various and sumptuous dishes: First the word, after that the Sacrament. The table of the Lord is furnished with the body and blood of the Lord to nourish the servants, not only to labour, but also to eternal life. 3. No Lord ever clothed servants so sumptuously: their garments are made of that web which was woven out of his own bowels; they put on the scarlet of his righteousness, and the merit of his death. The fine linen of holiness and sanctification, yea, the beautiful robes of glory and immortality, which they shall change for the filthy rags of sin and mortality. 4. No Lord ever used his servants so gently and mercifully. He puts them only upon honourable, safe, comfortable employments. He puts no more upon them than they can go through. He is not only their Lord and Master, but their helper and fellow worker; when they grow faint and weary, Phil. 4.13. Psal. 25.4. & 5.9. Hab. 1.12. he strengthens them; when doubtful, he teacheth them; when slothful, sometimes indeed, he corrects them; yet not to kill, but quicken them; and not to destroy them, but their slothfulness; when they are sick, he pities and spares them; when old, he turns them not out of his service; but the longer they live in it, the more they love it, yea, the more able they are to perform it. In a word, when they die, he neither suffers them to lie still, nor sends them to seek another master; for than they change not their master for another, but their work for a better, or rather for their wages. For 5. No Master ever rewarded his servants so bountifully. As Christ gives more for, so more to his servants than any master. That happiness which Christ gives his servants in this life is unspeakable; their work seems to have more of wages than work: but in the next life, their joy will be so great, as that it cannot so well be said to enter into them, as they to enter into it. Mat. 25.21. For why? it is the joy of their Lord, whose bosom is the hive and centre of all goodness, and that in which all the scattered parcels of blessedness are bundled up. Study, but yet expect not to understand either the comfort or condescension of that promise, made Luke 12.37. to the faithful servants of Christ, He shall gird himself, and make them sit down to meat, and come forth and serve them. Lord! did I not think that the cheer and the attendance were both one, I should say, the attendance were infinitely better than the cheer. Think what it is for Christ himself to serve at the table. What is it but infinite delight for the guests to have him set himself to solace them, who is infinite, as in sweetness, so in knowledge, to make his sweetness please them? Nor will the dignity of those servants be less than their delight, who have majesty itself to serve them. Certainly, in heaven there shall be as many kings as subjects. 6. He is the only Lord, for the duration of his dominion: Of his government there shall be no end, Luke 1.33. He is the King immortal, 1 Tim. 1.17. He only hath immortality, 1 Tim. 6.16. To other Potentates, though they be called Gods, yet he who is the true God, saith, that they shall die like men, Psal. 82.7. Of our twenty five Monarches since the conquest, thirteen (taking in three who are thought to be poisoned) are said to have had violent and untimely deaths. Few earthly Monarches there are whose lives are not tyrannical, and their deaths untimely. Who ruling by the sword, commonly die by it. And should they escape the poniards, the poisons, the powderplots, bullets, axes, which have swept away the most, one disease or other will lay all their glory in the dust. In an evening, a midday, yea, perhaps a more early cloud shall be the sunset both of their lives and reigns. But Jesus Christ is the same yesterday, to day, and for ever; his throne is for ever and ever. Death itself, the King of terrors, and the terror. of kings is subdued by Jesus Christ, and that not only so as it shall never touch him, but also never hurt any of his servants. OBSERVATIONS. 1. Observ. 1. All our obedience to earthly Lords must be only such as this only Lord allows, and only in the Lord. We must take heed of the sin of the Israelites, Hos. 5.11. Regula regulans. Regula regulata. willingly to walk after the Commandment; and of that of the Papists, blind obedience to any superior. The greatest Lords in the world are but rules ruled, Jesus Christ is the only rule ruling. 2. Observe. 2. Mat. Rom. 12.11 The greatest diligence and fervency of spirit is requisite in the service of this only Lord. We must not do the work of this great Lord negligently, nor offer him a female in stead of a male. This only Lord must have, as it were, our only service. We must not serve him as if we served him not. Though the best servant of this Lord be but an unprofitable, yet the least must not be an idle servant. We must not offer to this Lord, that which cost us nothing. The blind and the maimed are too bad for our ordinary Lords: Our Only Lord must have our best, our hearts, our all, even the whole of our created abilities. This great Lord hath much more business than all the time and strength of his servants can bring about. If every hair of the head were an hand, we might have our hands full of work. Our Lord requires the service of thoughts, 2 Cor. 10.5. of words, Ephes. 4.29. of works, 1 Cor. 10.31. Of body and spirit, 1 Thes. 5.23. A vast deal of diligence is requisite about the honouring of God, the attending of our own heart and ways, the helping and edifying of others. 3. Observ. 3. How warily and conscionably should all other Lords govern. They are Lords, but not only Lords; they are but servants to this only Lord, and must as well be accountable to him for their commanding, as others must be responsible to them for their obeying. They must remember they have a master in heaven with whom there is no respect of persons, Eph. 6.9. Col. 4.1. The wrath of God in his crectures, fire, sword, sickness, makes no distinction between the greatest Lords, and the poorest slaves: How much less will Christ himself make, when all shall stand naked before his tribunal? 4. Observ. 4. Christ hath power to do what he will with us or ours. This only Lord hath no master to whom to give an account. And how far should any of his servants be from expecting that he should give an account of any of his actions to them! It should suffice them, that befalls them, it is from the Lord: Job 1.21. The Lord giveth, and the Lord taketh away. Whensoever he removes any comforts, if we find ourselves too ready to say to instruments, as did the Owners of the colt, What do ye losing and removing it? we should be silenced, though not with that answer which was returned by the Disciples to them, The Lord hath need of it; yet with this, Luk. 19.33, 34 He sees it needful for us, that thus it should be. Whensoever he commands the hardest duty, inflicts the smartest stripes, etc. every servant of Christ should stop their murmuring mouths with this, The Lord will have it thus. 5. Observe. 5. Eph. 4.4, 5. Luk. 12.45. The servants of this one and only Lord should be at unity among themselves. Fellow servants must not fall out and beat one another: The servants of this one Lord should be of one mind: Though some may have higher, some lower employments in Christ's family, yet all are but servants to this only Lord, and all their services meet in this one end of glorifying him. In this respect the Apostle saith, He that planteth, 1 Cor. 3.8. and he that watereth are one. The servants of Christ should shun division because Christ is not divided. They cannot forgive one another so much, or so often, 1 Cor. 1.13. as their Master hath forgiven them. 6. Observ. 6. How careful and wary should we be in using the creatures! All the comforts which we enjoy are the goods of this Lord; we are but stewards of them. What we use, must be used for, not against our Lord; learning, riches, honour, nay ourselves, are of, and from him, and therefore should be for him. All our enjoyments are but borrowed, we must therefore use them well, not spot and slain, tear and cut them by sin, lest we be ashamed when we are to return them back to the owner. 7. Observ. 7. We should neither give nor receive ambitious and flattering titles of honour. Christ gives us the reason, one is our Lord and Master, Mat. 23.8, 9, 10. even Christ. We should so acknowledge a superiority among men, as to be fearful of causing pride in men. The carriage of a servant to his earthly Lord, must be such as that his Lord may know himself not to be the only Lord. When they cried up Herod's voice for the voice of God and not of man, Act. 12.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God would not bear it. He made him immediately to become worms meat, who but just now was men's idol. 8. Observ. 8. There's no possible escape for Christ's enemies. If they had another Lord or potentate to match Christ in strength, they might fly to him to defend them from Christ; but Christ is the only Lord, and woe to them who have him for their only enemy. Can thy heart endure or thy hands be strong in the day when this Lord shall deal with thee? Ezek. 22.14. Isai. 10.3. Jer. 4.13 Foolish sinner! who if thou wilt needs be contending, dost not choose one of thy fellow-worms to contend with. But thou dost as vainly contend with thy maker, as doth the smoke with the wind, the wax with the fire, the stubble with the flame, or the snowball with the sun, when thrown against it. Acts 9.5. Psal. 2.12. It's hard to kick against the pricks. Thy greater wisdom is to kiss the Son with a kiss of sincere and hearty love, worship, homage, lest he be angry, and thou perish from the way. There's no flying from him, but by flying to him. All must, one way or other, be subject to him; Rom. 14.10, 11. either as servants, or as slaves; either under his grace, or under his wrath. 9 Observ. 9 All doctrines and practices are to be abhorred which derogate from the dignity of this only Lord. Doctrines; especially the popish, which deprave our redemption by this Lord, with the doctrine of merits: The worship due to this Lord, by the doctrines of image-adoration, and the Pope's headship: the authority of this Lord, by the doctrine of Saints intercession, and the Pope's pardoning of sins. Practices, of those who serve the times in stead of serving the Lord, love their pleasures more than God, serve their bellies, Rom. 16.18. their lusts, themselves, as if they were their own Lords; the humours of vile men, their father the devil, Joh. 8.44. Quam multos habet dominos qui unum non habet! Oh how many, how ignoble, how poor, how cruel are the Lords of that man, who hath not this one, this only Lord! 10. Great is the happiness of, Observe. 10. and strong are the engagements upon every servant of this only Lord. But of this largely before, Page 12.13.14.15.16. VER. 1. Thus much for our Saviour's dignity in respect of his place and authority, as he is called the only Lord. His dignity in respect of his divine nature and essence follows; He is called also [God.] For Explication whereof briefly, Thus: This title is not here to be taken 1 Improperly, as it is, Explicat. 1. given to false gods or idols, Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polyphemus Cyclops dicit se tantum offerre victimas ventri suo, qui maximus esset deorum. Eurip. Exod. 21.6. and 22.8. Deut. 19.7. Psal. 82.16. and 138.1. Joh. 10.34, 35. Num. 10.35 36. Isai. 4.7. & 6.20 2 Sam. 7.6. which are accounted gods in the depraved apprehensions of blind and seduced heathens, Act. 14.11, 12. 1 Cor. 8.4, 5. Act. 17.29. 2. To the devil, who is called the God of this world, 2 Cor. 4.4. In regard the wicked world obeys him, and fulfils his commands, as if he were a God; John 8.44. 3. To those things which men prefer before God, as the belly is called the God of some men; Who serve their bellies, and not Christ, Rom. 16.18. 4. To Kings, Princes, Magistrates, who are in the room and place of God, exercise the judgements of God, 2 Chron. 19.6. and are ordained by God, Rom. 13.1. 5. To the Ark of the Covenant, to which metonymically the name of God is given, the sign being often put for the thing signified. But 2. Properly, for God the maker and preserver of all things though not 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essentially, and indefinitely, signifying the whole Trinity, the divine essence, common to the Father, Son, and holy Ghost, Mat. 4.7.10. Joh. 4.24. etc. But 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, personally, and as signifying some one person of the Trinity; thus the Father is called God, Mat. 16.16. Joh. 3.16. Rom. 7.25. etc. thus the Holy Ghost is called God, Act. 5.4. compared with verse the 3. Thou hast not lied to men, but to God; Satan hath filled thine heart to lie to the Holy Ghost, 2 Cor. 6.16, compared with 1 Cor. 6.19. And thus the Son is called God, Act. 20.28. The Church of God which he hath purchased with his blood, 1 Tim. 3.16. Tit. 2.13. The great God and our Saviour Jesus Christ, etc. and this is the person which is here called God. To whom, 1. Are given the same Titles which are given to God; Isai. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb. 14.22. Psal. 95.8. 9.6. He is called The mighty God, and chap. 6.1. He is called Jehovah; for there Isaiah is said to see Jehovah sitting upon a throne, etc. And Joh. 12.41. This is expressly by the holy Evangelist applied to Christ, of whom he saith, that Isaiah saw his glory, and spoke of him. Exod. 17.7. The people are said to tempt Jehovah: and the Apostle saith, 1 Cor. 10.9. Let us not tempt Christ, as some of them tempted. It is said of Jehovah, Of old hast thou laid the foundation of the earth, Psal. 102.25. and the heavens are the work of thy hands: they shall perish, but thou shalt endure, etc. And the Apostle clearly testifies, Heb. 1.10. that these words are spoken of Christ. Zech. 13.7. Christ is called the Father's fellow. Joh. 1.1. The word which in the beginning was with God, is expressly said to be God. And Rom. 9.6. He is called God blessed for evermore. And 1 Tim. 3. ult. God manifested in the flesh. And 1 Joh. 5.20. The true God. 2. The same essential Attributes and properties of the Godhead are ascribed to him, as 1. Eternity; Prov. 8.22. The Lord possessed me in the beginning of his way, before his works of old—. Joh. 8.58. Before Abraham was, I am. John. 17.5. Glorify me with the glory which I had with thee before the world was: And ver. 24. Thou lovedst me before the foundation of the world. Col. 1.17 He is before all things. 2. Omnipresence: Mat. 18.20. Where two or three are gathered together in my name, there am I in the midst of them. And chap. 28. ult. I am with you always, even to the end of the world. 3. Omniscience: Joh. 2. ult. He knew what was in man. Mat. 9.4. and 12.25. Luk. 5.22. and 6.8. Luk. 11.17. and 24.38 He is also frequently said to know the thoughts; yea, Joh. 21.17. to know all things. 4. Omnipotency; All power is given unto me. Phillip 3. ult. He is able to subdue all things. Joh. 5.19. What things soever the Father doth, these also do the Son. 3. The same works which are peculiar to God, are ascribed unto Christ. As 1. Election: the Elect are (Mat. 24.31.) called his Elect. 2. Creation: 1 Joh. 3. All things were made by him: and ver. 10. The world was made by him. Col. 1.16. By him were all things created. 3. The Preservation and sustentation of all things: Col. 1.17. By him all things consist. Heb. 1.3. He upholdeth all things by the word of his power. 4. Remission of sins. Mat. 9.6. The Son of man hath power to forgive sins: 5. Working of miracles, works either above or against the order of nature: Joh. 9.32. He opens the eyes of the blind. Joh. 11. He raiseth dead Lazarus. Yea, he both raiseth from the grave of sin, Joh. 5.21, 25 And raiseth all the dead, Joh. 5.28, 29. 6. The bestowing of eternal life. Joh. 10.28. My sheep hear my voice, and I give unto them eternal life, 4. The worship which is due to God alone hath been both given to, and accepted by Christ. First Inward worship: as 1. Believing on him. Faith is a worship which belongs only to God, enjoined in the first Commandment: and against the trusting in man is there a curse denounced, Jer. 5.17. But Christ bids us believe in him. Joh. 14.1. Believe in me. Joh. 8. ult. He that believeth in the Son, hath everlasting life. 2. Loving him with all the heart; commanded above the love, nay even to an hatred of father, mother, wife, children, yea our own lives, Luk. 14.26. and for the gaining of him, Blessed Paul accounted all things but loss and dung, Phil. 3.8. Secondly, Outward worship is due to Christ, 1. Dedication in baptism is in his name, Mat. ult. 19 2. Divine Invocation is given to him; Act. 7.59. Steven calls upon the Lord Jesus to receive his spirit. 1 Cor. 1.2. All that in every place call upon the name of Jesus Christ. 1 Thes. 3.11. God himself and our Father, and our Lord Jesus Christ direct our way unto you. Revel. 5.9.12. Praises are offered to him. 3 Divine adoration is also given to him; Mat. 8.2. A leper worshipped him. Mat. 2.11. Though the Wise men of the east, who saw Herod in all his royalty, worshipped not him; yet they fell down before Christ. Yea not men only, but Angels are commanded to worship him, Hebr. 1.6. OBSERVATIONS. 1. Observ. 1. As groundless, as blasphemous, are all the cavils against the deity of Christ. For though he be from, and begotten of the the Father, by an ineffable communication of the divine essence to his person; yet if we consider his deity and essence absolutely, he is God of himself, and hath being from none, and he is only God of God, as we consider the divine essence in the Son, and as it is under a certain, and distinct manner of subsistence. Though the Father be greater than the Son in respect of his manhood; Joh. 14.28. Joh 10.30. Phil. 2.6. yet the Son is equal with the Father in respect of his Godhead. Though the Son be truly called the image of God, Col. 1.15. yet he is as truly said to be very God. For when the Apostle saith, that he is the image of God, this word [God] aught not to be taken essentially, but personally; and by it we are to understand not the divine nature, but the person of the Father. Christ is the image of the Father, not of the deity, and the person of the Son bears the image of the person of the Father, but the divine essence in the Son, is one and the same with that which is in the Father: I and my Father are one. 2 unconceivable was the wisdom, Observ. 2. justice, love, and humble condescension, manifested in Gods becoming of Man. 1. Wisdom: None but a God could have contrived it; and so far was Man from inventing this plot of Mercy, that it had been blasphemy, should it have entered into his thoughts before God had discovered it to him. The hypostatical union was purely a divine invention: Poor man cannot conceive it now since it was, much less could he have contrived it before it was. Infinite was that wisdom which found out a way for God to begin to be what he was not, and to remain what he was: In Christo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the two Natures should be united 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as that there should be no confusion, mutation, commixtion of them; but that both natures should remain distinct and entire in their properties, wills and actions, without any change of one into the other. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, individually and inseparably, so as one nature should never be separated from the other, no not by death; there never being two Christ's, but one Son of God manifested in the flesh. How great was that wisdom which found out a way for the Mediator between God and Man, to partake of the natures of both those parties between whom he mediates! and which contrived a Reconciliation between God and Man, by the marriage of the natures of both! 2. How eminent was that Justice of God, that would be satisfied no way but by the Son of God his assuming the nature of man, the vailing his Glory, emptying himself of Majesty, and a debasing to the death of the Cross! Phil. 2.8. So that God may seem more severe in sparing man this way, then if he had punished him without sending his Son thus to redeem him. 3. How transcendent was the Love of God to poor lost man, to wove the garment of his spotted and defiled nature anew in the Virgin's womb! to become a new and living way over that gulf of separation which was between God and Man, whereby God might be willing to come to man, and man able to go to God to disrobe himself of Majesty, and to himself with the rags of Mortality! Did ever Love cause such a condescension as this? The Thistle did not here send to the Cedar, but the Cedar comes to the Thistle, to woe for a marriage. Let the deepest apprehensions despair to dive to the bottom of this humble undertaking. Angels themselves may stoop to look into it, 1 Pet. 1.12. and be Students in this piece of Divinity; but never can they be completely apprehensive, what it is for the Maker of the World, to be made of a woman; for the everlasting Father, to be an infant in the womb; for Majesty to be buried among the chips; for him who thundered in the clouds, to lie in the cradle; for him who measured the heavens with a span, to be a child of a span long. 3. Observe. 3. Isai. 43.11. Hos. 13.4. Any other Saviour's beside Christ, are altogether needless and fictitious. If Christ be God, there is no other Saviour: and he no more wants the help of men or Angels in the Redemption of the world, than he did in the Creation. To an infinite power, nothing can be added; and the strength of Christ to save is infinite: What brings the creature to God but wants and weaknesses? That which receives all its strength from God, adds no strength to God. There's none but a God able to do the Work, and fit to receive the Honour of a Saviour. The highest of all Popishly voiced Saviour's throw down their Crowns at the feet of Christ, and with one voice acknowledge him their Saviour. The Crown of purchasing our salvation, is too heavy for any created head. Did those glorified spirits in heaven know how much honour is taken from Christ, by casting it upon them, some think, that heaven should be no heaven to them. 4. Divine Justice is completely satisfied, Observe. 4. and the sins of believers are perfectly removed. The Merits of Christ are of infinite value: the least sin was a burden too heavy for all the created backs of Men and Angels to undergo: None but he that was God, Heb. 7.25. John 1.29. Mic. 7.19. Isa. 44.22. Isa. 38.17. Psal. 32.1. Jer. 31.34. could perfectly satisfy a God. Christ is able to save to the uttermost; He taketh away the sin of the world. Our iniquities are said to be subdued, Thrown into the bottom of the sea, Covered, washed away, Blotted out as a cloud, Utterly forgotten, and Cast behind the back of God. Believers have nothing to pay to Justice. The payments of Popish Merits are not in currant, but copper coin, which will not go in heaven, but will certainly be turned back again. The sins of one believer are ten thousand times greater than Satan can represent; but yet the merits of the blood of God infinitely exceed all the sins of all men put together; The blood of Christ cleanseth from all sin. 1 John 1.7. Christians, take heed of a sacrilegious ransacking of the grave of Christ, wherein he hath buried your sins. If Christ be God, desperation is the greatest of sins. Is there any spot so deep, which the blood of God cannot wash out? any disease so desperate, which the blood of God cannot cure? any heart so faint, which the blood of God cannot revive? any debt so great, which the blood of God cannot satisfy? any burden so heavy, which the shoulders of God cannot bear away? Oh believer, Luke 1.47. let thy spirit rejoice in God thy Saviour. 5. How high is the advancement of humane Nature! Observ. 5. He who hath taken it into the unity of his Person, is true God. Hebr. 2.16. Phil. 2.10. The seed of Abraham is now more highly dignified then the nature of Angels. There's not a knee either in heaven, in earth, or under the earth, but shall bow at the name of Him who is God and man in one person. Let us fear to debase that nature which Christ hath magnified. Psal. 15.4. There's nothing but sin that makes a man a vile person. How unworthy a condescension is it for that nature to stoop to Devils, which is advanced above Angels! 1 Sam. 5.5. The Philistims tread not on that threshold upon which their Idol Dagon fell; and shall man suffer lust and Devils to trample upon and defile that nature which the Son of God assumed! Oh man, acknowledge thy dignity, and being made a companion of the divine Nature, be not so degenerous, as to become a slave to Sin. 6. Observ. 6. How peculiarly dignified and blessed are all Believers! Their Head, their Husband is very God. They have not only the common honour of all men, in the union of humane nature with the Son of God; but a special privilege, in being united to him by his Spirit, through Faith. Man is advanced above other creatures in respect of the first; Believers are advanced above other men, in respect of the second union: And if thus we are united to him who is God, what influences of holiness, wisdom, power, etc. shall flow to us from such a Head! A Prince, who hath all the gold and ornaments of the world, will not suffer his Wife to want necessaries: and certainly, the Spouse of Christ shall have what she wants, if not what she would. 7. Observ. 7. Whatever it is that Christ, who is God, ordains and owns, deserves our highest estimation. The Day instituted by Christ deserves rather to be esteemed holy, than any days of man's ordaining: It should be accounted both a good day, and an high day, having such an Instituter. The Ordinances of Christ should be preferred before humane traditions: No Institutions but his shall stand, nor should religiously be esteemed. I fear, Luk. 19.27. that the great and bloody Controversies which so long Christ hath had with England, are about some Ordinances of his which yet we will not take up; and some Traditions of our own which in stead thereof we will keep up. What is become of those men, and of their wisdom, Sapientes sapienter in infernum descendunt whose wise work it was heretofore to invent and impose their own Innovations for Christ's Institutions? The Servants and Messengers of Christ should be more loved and honoured than the servants of any earthly Potentate. They are the servants of God: We should love as he loves. It's more honourable to be a servant of God, than a King over men. Our delight should be in those excellent ones, who bear the image, Psal. 16.2. and wear the badge of Christ. The feet of his Ambassadors should be beautiful, whether we regard their Master, Rom. 10.15. or their Message. Lastly, his Word should be preferred before any other writings: Col. 3.16. Let the word of Christ dwell in us plentifully; Let it be taken in, not stand at the doors, or lodge only in our books, or on our shelves: let it dwell there, not be turned out again: Let it dwell plentifully, in all that is within us, Understanding, Will, Affections, Memory; and plentifully in all that is of it, in its Threaten, Commands, Promises: It is the word of God, who hath strength to back it. In a word, Take heed of opposing this great God in any kind. If God the Father be offended, Christ is our Advocate: but if Christ be provoked, who shall mediate! Thus far of the description of the dignity of him whom they opposed. Next we must show How they opposed him; or, Wherein that Opposition did consist: They Denied him. EXPLICATION. Two things are here to be explained. 1. How Christ may be said to be Denied; and particularly, What Denial of him is here to be understood. 2. Wherein the sinfulness thereof shows itself. 1. How Christ may, be said to be denied. Denying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Denial (properly) is verbal, respecteth our words, and signifieth the contrary to affirmation. Thus those envious Rulers spoke concerning the notable miracle of healing the lame man, Acts 4.16. that they cannot dis-affirm, or deny it. Mat. 26.70. Joh. 18.25, 27. John 1.20. Thus Peter denied openly before them all, that he had been with Jesus. Thus John denied not who he was, etc. But improperly, and figuratively, denial may be taken for such a renouncing or rejection of a thing as may likewise be expressed by the actions, and in reality; And thus Moses is said to deny, Heb. 11.24. or refuse to be called the son of Pharaoh's daughter; and so some are said to have a form of Godliness, 2 Tim. 3.5. and to deny (namely, in their course and carriage) the power thereof. And Christ may be said to be denied, 1. Doctrinally, and by our words. 2. Really, and by our works. 1. Doctrinally, and by our words: And thus Christ hath been denied, 1. In his Person. 2. In his Offices. 1. In his Person: and thus 1. the Jews deny his Person wholly, or that he was the promised Messiah, Act. 3.13, 14. And the followers of Simon Magus taught (as he himself had taught them) that he was the Son of God. Epiphan. lib. 1. c. 21. Aug. de Hares. cap. 1. Joseph. l. 2. c. 12 Tertul. lib. de Haeres. The like is reported of Menander, Judas of Galilee, and he who styled himself Bencocab; all which (as credible Stories relate) gave out, that they were Christ's, and Messiahs; the later whereof, though he called himself Bencocab, the son of a Star, applying to himself that prophecy of the Star of Jacob, was afterward by way of derision, called Barcozba, the son of a lie. 2. Christ, in respect of his person, hath been denied in either of his Natures: In his Godhead, by the Ebionites, Cerinthians, Arians, Samosatenians, and of late by Servetus and his followers. In his Manhood, by the Valentinians, Marcionites, Manichees, Apollinarists, and of late by some Anabaptists. 3. The Person of Christ hath been denied by those who opposed the hypostatical union of the two Natures; and thus he was denied by Nestorians, Euticheans, Sabellians; the first dividing Christ into two persons. The second confounding and mixing his two Natures. The third mixing him with the person of the Father. 2. In his Offices. 1. Christ in his Prophetical Office is denied by Papists, who impose upon us a new Scripture; 1. 1 Cor. 11.26. Hebr. 13.4. 1 Tim. 4.3. By taking away from it, in denying the Eucharistical Cup to the people, meats also and marriage, and (which is worse) in denying the food of life, the reading of the holy Scriptures to the common people. 2. Col. 3.16. By adding to it, in bringing in a second place for punishment after this life, the feigned fire of purgatory; by inventing five sacraments, and introducing their own unwritten traditions, which they equally esteem with, and often prefer before the Scriptures; and by making a Pope the infallible judge of the controversies of faith. 2. In his Priestly office, Christ is denied, 1. 1 Joh. 2.2. Mat. 20.18. Mar. 10.45. Heb. 10.12, 14 2 Cor. 5.21. By Socinians, who teach that he died not for us, that is, in our place and stead; but only for our benefit and profit, to show us by his example the way which leads to salvation. 2. By Papists, who teaching that the Mass is a propitiatory sacrifice, make the sacrifice of Christ imperfect; and by joining many other mediators and advocates with Christ, deny him to be the One and Only Mediator. They mingle the blood of Martyrs, yea of traitors, with the blood of Christ; teach that images are to be worshipped, Angels invoked, relics adored, etc. 3. In his Kingly office, Christ is denied by Papists, who acknowledge the Pope the head of the Church, and teach that all power is given to him in heaven and earth, and that he can make laws to bind the conscience, and is universal Bishop, etc. In a word, the eastern Turk denies the person of Christ, and the western his offices. 2. Christ is denied really and by our works. And this denial (I conceive) the Apostle here principally intends, for had these seducers in word denied Christ, the Church would easily have espied them. In speech therefore they professed Christ, but in their deeds they denied him. Tit. 1.16. Christ may be denied by men's works sundry ways, 1. Heb. 10.29. By a malicious and espiteful opposing Christ and his Gospel; of the truth and benefit whereof the holy Ghost hath so evicted a person, that he opposeth the Gospel, even against the inward operation, and supernatural revelation of the holy Ghost. This (as I conceive) is the unpardonable sin, and was the sin of Alexander the coppersmith, 2 Tim. 4.14. and of Julian. 2. By an open and wilful apostatising from the faith, and profession of religion, haply for fear of persecution, and out of too much love of this world. This (I conceive) was the sin of Demas and Spira. 2 Tim. 4.10. 3. By a politic and terme-serving neutrality, a lukewarmness, and halting between two opinions, for fear, or shame, when a man is oft on either side, but truly on neither. They on that side think him theirs, we on this side think him ours, his own conscience thinks him neither's. To hold our peace when the honour of Christ is in question, is to deny Christ, even to a mistaking of the end of our redemption, 1 Cor. 6.20. Ye are bought with a price, therefore glorify Christ in your body, Joh. 1.20. and spirit: Christ is not glorified, when his name is concealed. John Baptist confessed and denied not. Whosoever doth not openly confess Christ, Pet. 3.15. doth secretly deny Christ. Christ is not to be hid, as the woman hide the spies in the deep well of our hearts, and covered over (as she did the mouth of the well with corn) for worldly concernments. Rom. 10.10. Christum deseserit, qui Christianum se non asserit. If it be enough to believe in the heart, why did God give thee a mouth? He denies Christ that doth not profess himself a Christian. We are bound both consentire and confiteri, both to consent to, and confess Christ. If it be sufficient for thee to know Christ without acknowledging him for thy Lord, it shall be sufficient for Christ to know thee, but not to to acknowledge thee for his servant. 2 Tim. 2.12. He who refuseth to suffer for, dinies Christ. He who is not for Christ, is against him: There may be a sinful, a damnable moderation. The following Christ a far off, in this life, is no sign that thou shalt be near to him in the next. No man will be afraid of being too professed a Christian at the day of judgement, or will think that he hath lost too much for Christ, when he is presently to lose all things by death. If the time wherein we live be a night of profaneness, it's our duty the more brightly to shine as lights. Phil. 3.15. 4. By despairing of salvation offered through the merits of Christ, in the promise of the Gospel. This is a thrusting from us the hand that would, and a casting away the plaster that should cure us. 1 John 5.10. This sin makes God a liar; changeth his truth into a lie, and Satan's falsehood into a truth; and justifies the devil more than God. He that despairs of mercy ( he pretends) practically denies the faithfulness, sufficiency, and sincerity of the Lord Jesus, and asserts the faithfulness of him who is the father of lies. 5. Lastly, By a lose and profane conversation; and this kind of practical, real denying of Christ (I conceive) the Apostle particularly chargeth upon these seducers; They walked after their own ungodly lusts, their lives being full of earthliness and epicurism, and their mouths of reproaches against holy obedience; they encouraging themselves and others herein, by perverting the sweet doctrine of the grace of God. Two qui sanguine Christi redempti fuerant, diabolo se rursus mancipantes, incomparabile illud pretium irritum faciunt. Calv. in loc. They professed the grace of Christ, but led most graceless lives. Their practice gave their profession the lie. If they were not ashamed of Christ, yet were they a shame to Christ their Lord, who kept such servants: they walked not worthy of their Lord. They had the livery of Christ upon their backs, and the works of the devil in their hands: The merit of his redemption they acknowledged, but they denied the efficacy thereof, whereby he fanctifieth and reneweth the heart, subdueth sin, and quickeneth to new obedience. They acknowledged Christ a Jesus, but denied him as a Lord; Christ they took for their Saviour, but Satan for their master. They like it well to come to Christ for ease, but they will not take his (though easy) yoke upon them. II. 2d Branch of Explicat. Wherein appears the sinfulness of this denial of Christ. 1. It plainly comprehends the sin of Atheism. There's none who denies this only Lord God in his life, but first denied him in his heart, and they who serve him not as the word commands, apprehend him not as the word discovers. They who are corrupt, and do abominable works, Psal. 14.1. have said in their hearts, there is no God. Life-Atheisme is but the daughter of heart-Atheisme. All outward actions are the genuine productions of the inward man; they are (as I may say) the counterpanes of the spirit, and so many derivations from that fountain. Now think, O Christians, what an heinous sin it is to deny that being, which thine own proves; nay, to hear, to speak of God, to plead for God, to pray to God so frequently, and (in appearance) feelingly, and yet to deny that this God is. 2. The denial of this Lord as clearly contains the sin of unbelief and distrust. They who deny the service of this their Lord, truly think what that wicked servant in the Gospel said; namely, that Christ, notwithstanding all his promises, Mat. 25.24. is as an hard man, that reaps where he did not sow; and that there is no profit in serving him. Heb. 3.12. 'Tis this evil heart of unbelief that makes men departed from the living God. When men see no excellency in Christ, 'tis easy for them to be persuaded to reject him. He who believes not a jewel is precious, will easily part with it. He who denies Christ, plainly shows that he hath no trust in him, to receive any benefit from him. And how great a sin is this unbelief, whereby fullness itself is esteemed empty; Mercy itself is reckoned cruel; Gain itself deemed unprofitable; and all because faithfulness itself is accounted false! 3. The denial of Christ is notorious and unspeakable profaneness: it evidently shows, that a man prefers other things before, and loves other things more than Christ. No man ever denies and leaves this best of Masters, till he be provided of a Master whom he thinks and loves better. But how great a disparagement and indignity do they, who set up any thing above Christ, offer to Him, who hath sent and designed Christ (Joh. 5.23. and 6.27.) the masterpiece of all his merciful and wise contrivements, and to Christ himself! For there's nothing which can come in competition with Christ, but is infinitely below him. All the combined excellencies of creatures, put into the balance with Christ, bear not so much proportion as doth a feather to a mountain. To forsake Christ for the world, or a lust, is to leave a treasnre for a trifle; a mountain of gold, for an heap of dung; the pure lasting fountain, for the muddy broken cistern; Eternity for a moment; reality for a shadow; all things for nothing. And therefore; 4. The denial of Christ is the height of folly, and the forsaking of our own mercy. Acts 4.12. Christ is the only remedy against death; to deny the remedic, is to perish unavoidably: He who denies him who is the Saviour, nay, Salvation, cannot be saved, no, not by Salvation itself. No disease kills that soul who casts not away this Physic; but he who refuseth the means of recovery, concludes himself under a necessity of destruction. How shall we escape, if we neglect this great salvation? Hebr. 2.3. Other sins put men upon a possibility, the denial of Christ upon a necessity of damnation. They who deny Christ, shall be denied by Christ: He often denies them in this life, 2 Thes. 2.11. Ps. 81.11, 12. by leaving them to serve and love those lords whom they have chosen in stead of him; and by a denial of any power to them ever to return to him whom they have renounced; yea, Apoc. ult. 12. As in the case of Spira, and Judas. by a denying them to their own consciences, which oft flash into their faces the flames of hell, for the quenching whereof, they sometimes relinquish (though in vain) those trifles for which they denied Christ: But most assuredly will Christ deny these Christ-denyers at the last day; he will be ashamed of them, not know them, and banish them from his presence, notwithstanding their calling Lord, Lord, Mat. 7.23. and hypocritical claiming of former acquaintance with him. He that denies Christ, denies a Lord who will destroy all Rebels, Luk. 19.27. he denies a Lord not weak, titular and mortal; but just, everliving, and omnipotent. 5. The practical denial of Christ discovers a most rotten and unsound heart. What greater falseness imaginable, than to profess and deny Christ at the same time? to put on his cloak for security in sinning? to speak service, and live opposition to him? to call him Master, only to mock him, and to do the work of his enemies? not to serve him whom we do serve? to be in the skin a Christian, and in the coat an Heathen? Certainly, this mere outside, complemental Christianity, that bows to Christ, and yet buffets him, shall one day be found to have had profession only for an increase of judgement. Oh how just will it be for those who never truly loved Christ, notwithstanding their professions, to hear Christ professing that he neverknew them! The rotten professor is the fittest fuel for eternal flames. 6. The denial of Christ implies the greatest unthankfulness. If it be an unkind wickedness to deny a creature, a servant that fears thee; what is it then to deny that Lord whom thou shouldst fear? If to deny a Father that begat the body; what is it then to deny God, that created the soul? If to deny a wife, with whom thou art one flesh; what is it to deny the Lord, with whom thou art one spirit? What evil have any found in him, to forsake, to renounce such a Master? How great was his goodness, to take such unprofitable servants as we are into the family of his Church! What saw he in in us more than in heathens, to reveal to us the light of his truths, and the mysteries of salvation! What an honour did he put upon us, when he took us for his by baptismal initiation! Were not the employments ever noble, safe, and sweet, which he put upon us? is not the reward rich and bountiful which he hath promised? Must not our own consciences be our own accusers, when he requires of us the reason of denying him? OBSERVATIONS. 1. Christ accounts a verbal, outside profession, Observe. 1. contradicted by an unholy conversation, to be no better than a renouncing of him. The profession of the lip, without the agreement of the life, most dishonours God. How ready will the ignorant be to think that God allows the sins, Ezek. 36.20. or that he cannot punish the impiety of those who profess profanely! Deus non quaerit obsequiorum speciem, sed affectus puritatem. Ambr. in 9 Luc. How hateful to the God who loves truth in the inward parts, must he be who hath nothing but falseness in the inward parts! God seeks none to serve him, but such as serve him in truth. The service of the soul is the soul of service: The singleness of the intention is the sweet of a performance, and makes it even a Sacrifice with marrow. Sacrificium medullatum. All our professions and speculations without holiness, are but profanations; And of him that hates instruction, Psal. 50.46. God justly requires the reason of his taking his Covenant into his mouth. Profane professors are but wens upon the face of Religion, which God will one day cut off. The higher the building is raised which wants a foundation, the greater will be its fall; and the more eminent men's appearances of religion are, the more shameful will be their apostasy, if they want the foundation of sincerity. A sincere Professor, though he do not actually forsake all for Christ, is habitually prepared so to do, when Christ shall require. A mere formal professor, though he do not (as yet) openly renounce Christ, yet is prepared to do so, when his interest shall call him to it. 2. The excellency of any way or person, Observe. 2. is not to be judged by the regard it ordinarily finds among men. Christ himself cannot want a denial by foolish men. If it be put to the vote, Barrabbas will have more voices than Christ. The ways of Christ are never the worse because wicked men renounce them; rather their rejecting of them speaks them holy. Let us not be offended at Christ, because he is by most denied. Bless God if thou hast an heart to own him; and remember, 'tis a sign of a gracious heart, Psal. 119.127 when the wicked make void the Law of God, therefore to love his Commandments. 3. Observ. 3. It is the great Interest of Christians to take heed of denying Christ. To this end, 1. Deny yourselves. That man which sets much by himself, will never reckon much of a Saviour. He who hath not learned to deny himself, when Christ and Self come in competition, and meet on a narrow bridge, will endeavour to make Christ go back. Quando à me ipso alienabor, me perdam. Revelle te à teipso, ut Deo inseraris: Divide te à teipso, ut cum Creatore uniaris. Bern. He who doth not account himself nothing, will soon esteem Christ so. Let the heart be taken off from any thing which may take thee off from Christ. Crucify every inordinate affection. Beseech God to alienate thee from thyself, and to annihilate in thee opposeth Christ. Reserve nothing in thee from his stroke, although the lot fall upon Jonathan: And resolve to part with thy dearest comforts for Christ, rather than deny him. Know nothing to be thine, but himself. 2. Make a right estimate of the comforts which are to be enjoyed in Christ: 1. Account them realities, not notions; not imaginary, though invisible: Look upon them as substantial and indeed. John 8.36. 2. Account them not as scanty, but abundant, so large, that thou needest not go to other things for additions: Look upon Christ only as having enough for thee, and able to fill thy vast receptions to the brim. 3. View them as sublime, precious, not as low and vile: so excellent, that a holy generosity may be kindled in thee, and all these dunghill delights accounted unworthy thy stoop. 4. Account them useful and efficacious, not idle and unhelping; such, as want not thee to uphold them, but as are able in all distresses to relieve thee; and will procure strong and strengthening consolations. Heb. 6.18. 5. View them as thine, not another's. Christ is never good in the souls account till it hath a propriety in him. Nor can a soul be contented when it sees a parting from other things, unless it considers its propriety in Christ, who is far better. 6. View them as near and at hand, and always prepared to relieve the souls exigencies: Let faith as a prospective glass make remote comforts appear hard by. 7. Lastly, view them as eternal, not as finite, such as are above the reach of thief and moth, and which alone triumph over time and enemies; and which shall live and last when all worldly enjoyments are dead and gone. Oh, who would deny such delights as these for a blast, a bubble, a nothing! what poor nothings of comfort are the sweetest delights which would allure us! what poor nothings of misery, are the sorest sufferings that would affright us from Christ! 3 Labour for an inward real Implantation and rootedness in Christ. The advice of the Apostle is to be rooted in Christ. Col. 2.7. A stake in the ground may easily be plucked up; but a tree rooted in the ground, stands immovable. They who are in Christ only by way of external profession, may be pulled from Christ; and outward troubles will overcome a merely visible and outside professor: but they who are in Christ by way of real and internal implantation, will keep their standing. He who is but a visible Christian, may in a short time cease to be so much as visible. He who speaks for Christ only notionally, will soon be won to speak against him. From him who professeth not Christ truly, may soon be taken away his very appearances. Please not yourselves with the form of religion. Realities are only durable. The colour of blushing is soon down, that of complexion remains longer. Si ista terrena diligitis, ut munera amici, ut arrham sponsi diligite. 4. Let no worldly comfort be beloved, but only so far as it is a pledge of Christ's love to thee, or an incentive of thine to him. Let not Christ content thee with any thing, without himself. Love not thy enjoyments as gifts, but as mercies and love-tokens. Look upon every thing out of Christ as a sieve plucked out of the water, as a coal without fire, as a cipher without a figure. Were it not that I regard the presence of Jehoshaphat, I would not look toward thee, said Elisha to Jehoram: and were it not for a taste of the love of Christ in our worldly comforts, we should not much regard them. Love nothing but as it is a step to raise thee up higher and more toward him, only as a Phylactery and a remembrancer of thy Friend; as that which incites to him, not as that which bewitcheth from him. If Christians would study thus, by, and in every comfort to taste Christ, they would not for gaining these comforts be willing to part with Christ. 5. Take heed of professing Christ for by-ends. Serve him not to serve your own turns: Make not Religion a design. Let every interest be subservient to Christ. Be willing to set up a building of glory for him upon your own ruins. Learn to perish, that the glory of Christ may live. Let Christ be sweet for himself: Love him for his beauty, not his . In serving him, let nothing else be your scope; and then nothing will divert you; aim not at profit, so gain will not allure you; not at pleasure, so ease will not corrupt you; not at friends, so favour will not seduce you. Let none but Christ be your end. 6 Daily increase sweet acquaintance and humble familiarity with Christ. Stand not at a stay in taking in his comforts. Stint not Communion with him. Oh labour to take in hissweetest consolations fresh and fresh every morning. If communion with Christ be but a while intermitted, the love of the world will soon be admitted. When the people were without their wont converse with Moses, they began to think of a golden Idol. The soul cannot live without some comfort or other. If it finds no sweetness in Christ, it will look out for it else where: and if it taste nothing in his ways to whet and keep it up, it will be ready to go down (as the Israelites went down to the Philistims, to sharpen their instruments) to earthly delights for relief. But if Christ be sweet, the world will be bitter. And if thine eyes have but looked steadfastly upon his Glory, they will not suddenly behold beauty in any thing else. VER. 5. 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 Egypt, afterward destroyed them that believed not. AT This verse the Apostle gins the second Argument, whereby he proves it the duty of these Christians Earnestly to contend for the Faith once delivered to the Saints, and now opposed by the seducers of those times. The Argument is taken from the certainty of the destruction of those Seducers: the Apostle by the zealous prosecution thereof, declaring, that these Christians must avoid their Doctrines, if they would not be involved in their downfall. The Apostle, in the managing of this Argument, doth these three things; 1. He gives us several Examples of Gods severe wrath upon others in former times, for sundry heinous sins, to the 8th Verse. 2. He declares that these Seducers lived in the same sins which God had formerly punished in others; to the 11th verse. 3. He concludes, that they practising the same impieties, shall partake of the same plagues with those who were before them, to the 17th verse. For the first of these, the Apostle propounds three Examples of Gods most severe displeasure against the sinners of former times: The first is of the Israelites, who were destroyed in the wilderness. The second of the wicked Angels, who are reserved in everlasting chains under darkness. The third of the Sodomites, who suffer the vengeance of everlasting fire. The Apostle with admirable wisdom making choice of these Examples, to prevent the plea which might be made for these Seducers, in regard of their privilege, as visible professors, of their eminency for place, and of their reputation for sanctity: For though they had Church-priviledges, yet so had the Israelites; though they were eminent for place and station, yet so were the Angels; and though they were desirous to be accounted in the highest form of religion and sanctity, yet were they as filthy and guilty as Sodomites, a people as famous for God's judgements, as they were infamous for their own impurities. The first of these Examples, that of the Israelites, who were destroyed in the wilderness, etc. is set down here in this fifth verse; wherein are two parts: 1. A Preface prefixed. 2. An Example propounded. 1. He sets down a Preface before the Example, in these words, I will put you in remembrance, though ye once knew this. Wherein two things are expressed. 1. The duty of the Apostle; or, what he would do: I will therefore put you in remembrance. 2. The commendation of the Christians; or, what they had already done: Though ye once knew this, namely, the following example of the Israelites. 1. For the duty of the Apostle: I will put you in remembrance. EXPLICATION. Two things briefly for the explication of this. 1. What the Apostle means by this putting of them in remembrance. 2. Why he would put them in remembrance. 1. What he intends by putting them in remembrance. The word in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In memoriam revocare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. here translated to put in remembrance, properly signifies, to recall a thing passed to mind, or memory: a thing (I say) though formerly understood, yet possibly almost forgotten, or at least, for the present, not duly considered or remembered; and thus it's used Luk. 22.61. Peter remembered the word; etc. and 2 Tim. 2.14. Of these things put them in remembrance, etc. and Tit. 3.1. Put them in remembrance to be subject etc. and 2 Pet. 1.12. I will not be negligent to put you in remembrance, etc. and 2 Pet. 3.1. I stir up your pure mind by way of remembrance. So that the word rather notes reminiscence, than memory; a calling back of that which heretofore they had thought of, but for the present was not duly and throughly thought of. 2. Why did the Apostle thus put them in remembrance. Great reason hereof there was, both in respect of 1 The Apostle who wrote. 2 The Christians to whom he wrote. 1. In respect of the Apostle: It was his duty, not only once to deliver, but again to recall Truths to their minds, formerly delivered. Upon this duty the Apostle puts Timothy, 1 Tim. 4.6. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ. And sending him to Corinth, he giveth him the same command, 1 Cor. 4.17. and this was also practised by Paul himself, Rom 15.15. I have written to you (saith he) the more boldly, as putting you in remembrance. A course practised by Peter likewise, who tells the Christians, that he thinks it meet to stir them up, 2 Pet. 1.13. 2 Pet. 3.1. by putting them in remembrance; and that his second Epistle was written to that end. Hence it is that Ministers are called the Lords remembrancers; Isa. 62.6. not only for putting the Lord in mind of the people's wants, but also in whetting holy instructions upon the people, and putting them in mind of their duty unto God. 2. In respect of those to whom he wrote, he puts them in remembrance. Phil. 3.1. It was safe for the Philippians, to have the same things written to them, Phil. 3.1. Those eminent Christians, Rom. 15.14, 15 2 Pet. 3.1. the Romans, to whom Paul▪ wrote, and the Saints who had pure minds, to whom Peter wrote, wanted this putting in remembrance: for, 1. The best are imperfect in their knowledge. The greatest part of those things which we do know, is but the least part of what we do not know. The plainest and best known Truths are not so well known, but they may be better known. The most experienced Christian may say of every Truth, as a man useth to say to his new Friends, I would be glad of your better acquaintance. Our knowledge is but in part, 1 Cor. 13.9 even in respect of the plainest Truths. We cannot name any Number so high and great, but a man may reckon one still beyond it and there may be always an addition to our knowledge: A Christian should grow in his head, Col. 2.2. & 1.9, 10. Fateor me Catechismi discipulum. as well as in his heart; in his light, as well as in his heat. 'Twas an humble speech of Luther, I acknowledge myself a Scholar even in the Catechism. Every point of Divinity hath a vast Circumference; every command is exceeding broad; and what one article of Faith, or precept of the Law is there of which a man may say, There is nothing contained in it, which I fully know not? Christian's should often be remembered of the plainest truths, that they may conceive of them the better. 2. The memories of the best Christians stand in need of frequent remembrances: Heb. 2.1. They are frail to retain the things of God naturally. The most precious truths laid up in our memories, are Jewels put into a crazy Cabinet. Memory is like a sieve, that holds the bran, let's the flower go; remembers what is to be forgotten, and forgets what is to be remembered: and like a sieve that is full in the water, but empty being taken out: the memory is full perhaps, while men are hearing, but empty so soon as their hearing is ended. If we would have our garment hold its colour, it must be double died; so, that a truth may take a deep impression, it must be pressed again and again. And this natural unfaithfulness of the memory is furthered by the tentations of Satan, who labours to steal away the most useful truths: like a thief, who robs a house of the best householdstuff. In times of tentation to sin, how hard is it to remember the truths that should defend us! How far from Peter's memory was the speech of Christ, Luk. 22.61. till the crowing of the cock remembered him? Ye have forgotten (saith the Apostle) the exhortation, Heb. 12.5. In every sin there is some kind of forgetfulness. When passion is violent, and tentation strong, the use of memory is commonly suspended. Thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord, Ezek. 22.12. And in all true obedience there is remembrance; Isa. 64.5. working righteousness, and remembering God are put together. 3. The best Christians are subject to abate and decay in spiritual fervency of affection to the best things. Now frequent remembrances do not only recall truths to the mind, but quicken the heart to affect them. We are dull to le●rn what we should do; and more dull to do what we have learned. The sharpest knife grows blunt without whetting; the most honest debtor sometimes wants calling on. The Apostle Peter puts the Christians in remembrance, to stir up even their pure minds, 2 Pet. 3.1. The freest Christian sometime wanteth the spur: Our very sanctified affections are like heated water, which of itself grows cold; but neither retains nor increaseth its heats, unless the fire be put under, and blown up. Good things in the heart, lie as embers under ashes, and need daily stirring up. OBSERVATIONS. 1. Great is the sin of those who contemn repeated truths. Observ. 1. A Christian must not have an itching, but an humble and obedient ear. Sinful is that curiosity that despiseth a wholesome truth because it's common. Truths delivered of old, may possibly now be freshly useful; and those delivered now, may be helpful in old age, or on our deathbeds. Who would neglect a friend, that may stand him in stead hereafter? Every truth (like a Lease) brings in revenue the next year, as well as this. He that knows truth never so fully, knows no hurt by it; nay, the more he knows, the more of worth he sees in it. How foolish are those Christians, who count no doctrine good, but what is new? who, as 'tis storied of Heliogabalus, cannot endure to eat twice of one dish? How just will it be for want to overtake the wantonness of these hearers? 2. Observ. 2. Christian's must not only receive, but retain also the truths of God. Our Memories must be heavenly storehouses and treasuries of precious truths; not like hour-glasses, which are no sooner full, but they are running out. The commandments must be bound upon our hearts, and holy instructions (like Books in a Library) must be chained to our memories. Keep these words in the midst of thy heart, saith Solomon, Prov. 4.21. And, I have hid thy word in my heart, that I might not sin against thee, saith David, Psal. 119.11. The slipperiness of our memories causeth many slips in our lives. Peter forgot his Master, and then forgot himself: First he forgot the word of a Master, and then he forgot the duty of a servant. Conscience cannot be urged by that truth, which memory doth not retain. The same truths which being taken in, begat our graces, being kept in, will increase our graces. To help us in remembering heavenly truths, Let us 1. be reverend and heedful in our attentions, as receiving a message from God. He who regards not a truth in hearing, how shall he retain it afterward? 2. Let us love every heavenly truth, as our treasure: Delight helps memory, Psal. 119.16. and what we love we keep. 3. Our memories should not be taken up with vanities: A Christian should be most careful to keep that, which Satan is most industrious to steal away; and he is like a thief breaking into an house, who takes not away earthen vessels, but plate and jewels; Satan empties not the head of worldly trifles, but of the most precious things. The Memory which is filled only with earthly concernments, is like a golden Cabinet filled with dung. 4. Let Instruction be followed with meditation, prayer, conference, Deut. 6.6.7. Psa. 119.97. and holy conversation; by all these it is hid in the heart the more deeply, and driven home the more throughly. 3. Observ. 3. There is a constant necessity of a conscientious Ministry. People know and remember but in part, and as children; and till that which is imperfect be done away, we cannot spare ministerial remembrances. We shall want Pastors, teachers, Eph. 4.12.13. etc. till we all meet etc. in a perfect man: And there are none weary of the Ministry, but they who love not to be remembered of their duty. Of this before. 4. The forgetfulness of the people, Observe. 4. must not discourage the Minister. A Boat is not to be cast up and broken in pieces for every leak: the dullest and weakest hearer must not be cast off for his crazy memory, but pitied. The very Lambs of Christ must be fed; the feeblest child in his house attended. Paul was gentle among the Christians, even as a nurse cherisheth her children. If the preaching of a truth once will not serve the turn, if it be not understood or remembered the first time, Ministers must declare it more plainly the next time, and put people in remembrance again and again. 5. Observ. 5. The work of Ministers is not to contrive Doctrines, but to recall them. They should deliver what they have received, not what they have invented. Their power is not to make, but manifest laws for the conscience. That good thing (saith Paul to Timothy) which was committed to thee, keep, etc. Ministers are not Masters, but Stewards of the mysteries of God. Thus much the first part of the preface, The duty of the Apostle. The second follows, the commendation of the Christians, Ye once knew this. EXPLICATION. It may be demanded, Why the Apostle saith that the Christians once knew this following example of the Israelites, of which he puts them in remembrance. The Apostle mentions this knowledge of the Christians, that he may gain their good will and favourable respect to the truth of which he was now speaking, and that his arguing from these examples might the more easily find entertainment with them: For by saying that they knew this, 1. He labours to win them to a love of himself by commending them, and acknowledging that good to be, which he saw in them. He commends them for their knowledge and expertness in scripture, and declares that he spoke not to rude & ignorant, but to expert Christians. 2. He gains the reputation of certainty to the truths of which he was speaking, he appealing for this to their own knowledge, which was so clear herein, Concerning the word once, I have spoken largely before, pag. 231, 232. that he amplifieth it, by saying, that they knew it once, that is, certainly, unchangeably, and once for all, never to revoke and alter this knowledge: and both these insinuations useth Paul to the Corinthians, 1 Cor. 10.15. I speak as to wise men, judge ye what I say: And to Agrippa, for the gaining his favour to that cause which he there defended, Acts 26.3. I think myself happy, that I shall answer for myself before thee, etc. because I know thee to be expert in all customs, and questions which are among the Jews. And ver. 26. The king knoweth of these things, before whom I speak freely. 3. By saying that they knew this, he prevents the objection which might be made against what he was about to speak, in regard that it was old and ordinary; he insinuating, that of set purpose be did produce a known and ancient truth, rather than a new and unheard of uncertainty. OBSERVATIONS. 1 Knowledge is very commendable in a Christian. For this the Romans are (chap. 15.14.) commended. I am persuaded, brethren, that ye are full of goodness, 1 Cor. 1.5. filled with all knowledge. For this grace given to the Corinthians, 2 Tim. 3.15. the Apostle blesseth God. The knowledge of the scripture from a child, was the praise of Timothy. True wisdom gives to the head an Ornament of grace, and a crown of glory; it makes the face to shine. Pro. 4.9. Eccles. 8.1. When the Apostle saith that some had not the knowledge of God, 1 Cor. 15.34. he spoke it to their shame. How little to the honour of others was that complaint of the Apostle? that when for the time, Heb. 5.12. they ought to be teachers of others, they had need that one should teach them again, which be the first principles, etc. And as Paul speaks of some, Ever learning, and never able to come to the knowledge of the truth. 2 Tim. 3.7. The whole life of an ignorant person is an aberration from the rule: Gal. 6.16. he sails by no Card. All his actions are wild and roving wander. His sacrifice is the sacrifice of a fool, Psal. 119.5. and devout idolatry. He cannot pray, unless it be to the unknown God. He cannot believe; Rom. 10.14. for only they can trust God, who know his name. Psal. 9.10. John 4.10. Nor can he fear and love God, or desire Christ: Wait therefore on the ordinances (O ye ignorant ones) with humble, hungry souls. Be wisdoms Clients. Prov. 8.34. Psal. 25.9 1 Pet. 2.3. Purge your hearts of conceits of a Laodicean fullness. God teacheth only the humble. Taste the sweetness of divine truths. Lay up what ye hear. Not he who gets, but he who saves much, is the rich man. Yield conscionable obedience to that of God's will which you know. Hold not the truth in unrighteousness. The more you practice what you know, the more shall you know what to practice: Knowledge is the mother of obedience, and obedience is the nurse of knowledge; The former breeds the later: the later feeds the former. And yet put not off yourselves with every kind of knowledge, labour for a soul humbling knowledge. Job. ult. 5.6. 1 Cor. 8.2. Job. 5. ult. Prov. 9.12. The more the light shines into you, the more you must see your own imperfections. Every man is so much a fool, as he thinks himself wise. Let your knowledge be applicative. If ye be wise, be wife for yourselves. Let not knowledge swim in the brain, but sink into the heart. Endeavour to possess for thine own, Psal. 119.104. Joh. 13.17. 1 Joh 2.3. the good of every threatening, command, promise. Let your knowledge be influential into heart and life; not informing only, but reforming; not as the light of torches, which scatter no influences where they shine, but as the light of the sun, which makes the earth and plants green, and growing. He who is rich in knowledge, must be plentiful in holiness; and not like the rich Indians, who have much gold in their possessions, and go naked and beggarly. In a word, let your knowledge be useful and helpful to others. Know not to know, that's curiosity; nor to be known, that's vain glory; but to do good by your knowledge, that's Christian charity: Knowledge increaseth in pouring out: And (as some have experimentally found it) the Teacher learns more by the Scholar, than the Scholar by the Teacher. 2 Ministers ought to commend their people's proficiencies in holiness. Observ. 2. Judas here mentions the knowledge of the Christians to their praise. When people do what is commendable, Ministers should commend what they do. If the former find matter, Rom. 15.15. 1 Cor. 11.2. the later should find words. I am persuaded of you (saith Paul to the Romans) that ye are full of goodness. And I praise you, brethren (saith he to the Corinthians) that you remember me, etc. A Ministers prudent commendation wins that love to his person without which the best doctrine is often but unprofitable. Rare is it to find that Christian who embraceth a message, which is brought him from a messenger not beloved. A wise commendation will make a Reproof go down the better. Constant chiding is like Physic, which being too frequently taken, grows natural, and therefore proves not operative. Ministers should be wise in choosing a fit object for commendation; the commendable actions of every one must not be presently commended: some can less bear the sweetness of praise, than they can the bitterness of reproof: A little wine will turn a weak brain. Nor should we commend any to flatter, but benefit them; to encourage the humble, not to content the proud. But truly, Christians, 'twere happy for Ministers, if the time you make them spend in weeping and reproving, they might fill with encouraging and cheering you. The work and delight of a Minister, is, (with the Bee) to give honey; he puts not forth the sting, unless you by sin provoke him. Of this more pag. 183. 184. 3. Observe. 3. Col. 3.16. Joh 5.39. Rom. 15.4. Acts 17.11. Every private Christian should be acquainted with the Scripture. It's sinful to clasp up the Scriptures in an unknown tongue. The end of the writing the Scriptures, was the instruction of every one. None are so much commended in Scripture, as those who most diligently searched into it. To private Christians Paul writes sundry Epistles. The study of Scripture is useful and needful to people, as well as Ministers: Illumination, Conversion, Direction, preservation from sin, Psal. 19.8.9 Psal. 119.24. belong to the one, as well as to the other: and if for the abuse of Scripture, the use thereof should be denied to people, why would Christ and his Apostles preach and write to those who perverted and wrested their doctrines? yea, why should not the reading of Scripture be denied, not only to ignorant Monks and Priests, but erroneous Clerks and Bishops, from whom by abuse of Scripture most heresies have proceeded? But whether Satan hath not by his methods wrought us into the other extreme, when in stead of general restraint from reading, he puts people upon a general liberty of preaching and expounding the Scripture, our present distractions sufficiently witness. 4. Observ. 4. The knowledge of truth is a strong engagement upon Christians to embrace and love it. The Apostle, from their knowing the examples, hopefully expects that they will lay them to heart. Truth known and not loved, is unprofitable. Not he who knows a trade, but follows it, grows rich. It will far ill enough with the ignorant, worse with the obstinate; and many stripes are reserved for the opposing of much knowledge. But of this before. 5. Observ. 5. Ministers ought not to content the curiosity, but to consult the benefit of their hearers. They should rather deliver Truths old and useful, than doctrines new and unprofitable. Their work is not to please the Athenian, but to profit the Christian. They are not Cooks, but Physicians, and therefore should not study to delight the , but to recover the Patient: they must not provide sauce, but physic. If to preach the same things be safe, it matters not whether it be sweet or no. Jesus Christ hath given us no commission to study the pleasure, but the preservation of our people. It's better that our people should be angry for not pleasing their lusts; than that God should be angry for not profiting their souls. 6. Observ. 6. The truths of the word are to be known unchangeably, Gal. 1.6. Ephes. 4.14. Si fidem scrutari haesitando caeperimus, omnium patiemur jacturam. Theophylact. in Rom. 1. Col. 2.2. Helps hereunto, see pa. 238, 239. steadfastly, once for all. Christian's must not be removed from the truth: they must labour to be men in understanding; and not be children, tossed to and fro with every wind of doctrine. They must be known by the truth, (as men say they will by the gift of a friend) many years after 'tis delivered. Holy instructions must be entertained with full assurance of understanding, and looked upon, not as opinions, but assertions, more sure than what we see with our bodily eyes. A seepticall, doubtful, staggering Christian will soon prove a falling, an apostatising Christian. A Christian must be rooted and grounded in the love of the truth. Ephes. 3.17 Thus far of the first part of the verse; viz. the Preface prefixed. I come now to the second, namely, the Example propounded, in these words, How that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not. In the Example I consider, 1. A famous deliverance; The Lord having saved the people out of the land of Egypt. 2. A destruction following that deliverance; Afterward destroyed. 3. The meritorious cause of that destruction, unbelief; Those that believed not. I. The deliverance is contained in these words; The Lord having saved the people out of the land of Egypt. EXPLICATION. The greatness of this mercy in delivering the Israelites out of Egypt is frequently mentioned in Scripture. Deut. 4.20. Leu. 26.13 Psa. 77.15, 16, 19, 20 Psa. 78.12, 13, 14. and from ver. 41. to 54. Psal. 105. form ver. 23. to 39 Psal. 106. from ver. 6. to 13. Psal. 114.3, 5. Isa. 63.11, 12, 13 Psal. 136. from ver. 9 to 17. Acts 7.18, 19, etc. to 37. Besides the large history thereof in the book of Exodus, it's prefixed briefly to the ten Commandments, as a most prevailing motive to obedience; and often set down as one of the most famous deliverances that ever God bestowed upon his Church. And indeed, so it was, if we consider, 1. What the Egyptians did to the Israelites in abusing them during their abode in Egypt. 2. What God did both to the Egyptians and Israelites, when he delivered the Israelites from the abuses of the Egyptians. For the first: 1. The Egyptians offered many cruel injuries to the bodies of the Israelites. 2. By their heathenish idolatry they were great enemies to their souls. The first of these the Scripture expresseth in setting down, First, The bondage and servitude of the Israelites whereby their liberty and ease were taken away. Secondly, The murderous Edicts which were given out for the taking away also of their lives. First, The cruel bondage of the Israelites was so great, Exod. 20. that Egypt is called in Scripture the house of bondage: and Egyptian bondage is even become a Proverb. The Israelites were not more lovingly received by one Pharaoh, Exod. 1.6. than they were cruelly retained by another. They who of late were strangers, are now slaves. With Joseph, died the remembrance of his love to Egypt. Thankfulness to him by whom under God the lives and beings of the Egyptians were preserved, is swallowed up in envy at the increase of his kindred and posterity. The great fault of the Israelites is this, that God multiplieth them. To pull them down, though by opposing of God, and to make them as unfit for generation, as resistance, the Egyptians make them serve with rigour, Exod. 1.13, 14 and make their lives bitter with hard bondage in mortar and brick: Every word notes Egyptian cruelty. The word translated to make them serve, signifies to oppress by mere force: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc habet vim praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frangere. and it is a word noting properly a tyrannical abuse of power, and therefore translated by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies such a proud and cruel domineering as is used by tyrants. Nor is the word translated with rigour, without an emphasis; it signifies (saith Cajetan) a making them to serve, even to the breaking of their bones. It is added, that the Egyptians made their lives bitter: a word transferred from the body to the mind, to note the grievousness and unpleasingnesse of a thing. The same word is used Lam. 3.15. where the Church saith, He hath filled me with bitterness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made me drunk with wormwood. And (as Lorinus thinks) Miriam the sister of Moses had that name given her, which signifies bitterness, because she was born in those times. The Seventy in their Translation, express this embittering of the Israelites lives by a word which signifies the most sharp and cutting pains in childbearing. And much (doubtless) was this bitterness increased by the nature of the work wherein the Israelites were employed, which was in mortar, dirt and brick, and all manner of service of the field: they were put upon the most sordid and servile employment. Philo and Josephus, with others, report, 2. Antiq. c. 5. that the works of the Israelites were mere drudgeries, the most mean and dirty, as scouring of pits, the casting up of banks to keep out inundations, the digging and cleansing of ditches, and carrying the dung out of the Cities upon their shoulders. And it's said, Psal. 81.6. I removed his shoulder from the burden, and his hands were delivered from the pots. And that which yet made their servitude more extreme and bitter, was, that being in these dirty drudgeries of mortar and brick, Exod. 5.10. the tale of the bricks is by the taskmasters laid upon the people, though the straw wherewith to make brick be denied them: The poor Israelites now take more pains to please, and yet please their cruel masters less than ever before: They are commanded to gather straw, and yet cruelly beaten, because while they were gathering of straw, they were not making of brick; that is, because they performed not impossibilities; and did not make straw as well as brick. Do what may be, is tolerable; but do what cannot be, is cruel. Hereupon the Israelites cry and complain to Pharaoh of their want of straw, and their plenty of stripes: In a word, all that they desire is, that they may but work; as for wages, they desire none: In stead of relieving them, he derides them, and with a cruelly cutting scoff, and a sarcastical insultation, he wounds their very wounds, and tells them, against hisown knowledge, they are idle, they are idle. Hereupon, Si quis labori ob infirmitatem se subtraheret, capitalis noxa judicabatur. Philo lib. 1. de vit. Mos. the Egyptian rigour is continued, and the people of God (who after all their toiling received no other rewards but stripes and scorns) are worse handled than Egyptian beasts: So great was this cruelty, that (as Philo reports) if any Israelite, through sickness of body, abstained from labour, it was accounted a crime deserving death. Eusebius saith, That by reason of their excessive labour and heat, many were taken away by the pestilence. By this we may gather, why the Lord tells them, Levit. 26.13. Deut. 4.20. I brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bonds of your yoke, and made you go upright. Servitude is a kind of death, nay, by free people, accounted worse than death; who have often chosen rather to die valiantly, than to live slavishly. Nor is it any wonder therefore to read of the groaning, sighing, and crying of the poor Israelites, Exod. 2.23, 24 Exod. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. yea, of their anguish, shortness and straightness of spirit by reason of cruel bondage. 2. The second discovery of the cruelty of the Egyptians towards the Israelites, Exod. 1.15. was in the bloody commands for the taking away of the lives of the male children. This was a blow at the root: 'Twas out of policy, not any tenderness of conscience, that this murderous command took not in the females also: The females did not constitute families; the taking away of the males would suffice to hinder the multiplying of the people. The females could not make war, join with the enemies of the Egyptians, or by force endeavour to departed from Egypt; and the sparing of some might make the murders less suspected. From bondage these Egyptians proceed to blood, and from slavery to slaughter. Women are suborned to be murderers, and those whose office is to help, must destroy the birth; the Midwives were put upon this bloody work, because, as they had more opportunity of doing, so would others have less suspicion of them for doing the mischief. The male children must be born and die at once; and poor babes, they must be killed for no other fault but for their Stock and their Sex, because they are Israelites and males: pure and downright bloodiness! Needs must the Hebrew women, contrary to all others, not joy, but mourn, when they saw man-children born. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 7.19 This device of employing the Midwives not succeeding, the tyrant gives commission to all his own people to cast every son that is born into the river. Josephus writes, This seems to be opposed by Exod. 1.22. that the command was given also to the Hebrews to kill their own children: but most barbarous it was, although it were only given to the Egyptians. Pharaoh's cruelty smoked before, now it flames out. 1 Obstetricum dolo nisus est, etc. 2 apertâ persecutione, Rupert. He practised secretly in his commands to the Midwives, he now proclaims it openly to all the world: No Egyptian now could be obedient, unless bloody; every man is made an executioner; the reins are laid upon the neck of Cruelty: Every Egyptian may rifle the houses of the Israelites, and search for children as for prohibited commodites. How difficultly are these poor babes hid, and yet how dangerously found! They who had no armour but innocence and tears, are exposed to authorised rage. How poor a shelter is the arm of an indulgent mother against the command of a King, and the fury of his heathen Subjects; whose vigilance and violence were so great, that as the mother of Moses was unable long to hid him; so was she more willing to trust him with the mercy of beasts and waters, than of Egyptians? And how hard was it for the strongest faith of the best Israelite, to bear up against this tentation! So long as the Israeltes saw themselves increasing, though oppressed, their faith in God's promise of blessing the seed of Abraham, might be comfortably relieved; but now this cruel Edict of murdering their children, by whom the seed of Abraham was to be propagated, seems to cut off all hope, and to make void all the promises. 2. The Egyptians from whom the Israelites were delivered, may be considered as heathen Idolaters, and so enemies to the Souls of the Israelites. Had the outward ease and prosperity of Israel in Egypt been never so great, yet eminent had been the mercy of being drawn out of such peril for the soul, as was in idolatrous company. Joshua thankfully records the mercy of God to Abraham, in bringing him out of Vr of the Chaldeans, where his Ancestors served strange gods. And how great this mercy was, appears by observing the forwardness of the Israelites to be infected by the contagion of Egyptian idolatry. The Egyptians were a most idolatrous people, Isa. 19.1. Jer. 43.12. Jer. 46.25. Exek. 20.7, 8 whence it is, that so often we read of the idols and gods of Egypt. No people idolised so many, and such vile creatures as did the Egyptians; the Mole, the Bat, the Cat, the dung-flie, Monkeys, Birds, Crocodiles; P●r allia ccpe, & porros jurant. Plin. l. 19 c. 6.— Crocodilon adorat Pars haec, illa pavet saturam serpentibus ibim. Effigies sacri nitet aurea Cercopitheci Porrum et Cope nefas violare et frangere morsu. O sanct as animas, quibus haec nascuntur in hortis Numina.— Juv. Sat. 15. Sanctius in Ezek. 20.7. Nauseas, Symmach. Inquinamenta, Aquila. yea, Leeks, Onions, Garlic, etc. were adored by them as Gods. So gross was their superstition herein, that the Heathens deride them for it. Pliny saith, that they were wont to deify and swear by their Leeks, Onions and Garlic. And Juvenal lasheth them for adoring these garden Gods. And from the vileness of those creatures, Sanctius supposeth that the gods of the egyptians are called abominations. It is evident also that the Israelites were too forward to worship the ldols, although they were weary of the oppressions of the Egyptians. Hence it is, that (Ezek. 20.7, 8.) the Prophet complains of their rebelling against the express prohibition of God, that they should not defile themselves with the idols of Egypt; and that they did not forsake those idols. And the same Prophet, Chap. 23.3. reproving Israel for their early adulteries, (by which he means their idolatries) saith, that she committed whoredoms in Egypt in her youth, (i. e. when the Israelites were but a young and new Nation.) And vers. 8. that she left not her whoredoms brought from the Egyptians; for in her youth they lay with her, and bruised the breasts of her Virginity, Clear likewise to this purpose is that command of Joshua to the Israelites, Chap. 24.14. Put away the gods which your fathers served in Egypt. Nor are there wanting learned men, who conceive that the reason why the Israelites in the wilderness made them an idol which had the figure of a Calf or an Ox, Exod. 36 4. Psal. 106.20. was, because they had often seen the Egyptians, under that kind of image to worship either their greatly adored Apis, who had formerly been their King and benefactor, and whom now they esteemed their tutelary god; or else (as other learned men think) the River Nilus, which by its inundation did make the land of Egypt fruitful. And very probable it is, that God intended this bitter oppression of the Israelites by the Egyptians, partly as a punishment for joining with them in their idolatry formerly; partly as a remedy, to prevent in the Israelites that familiarity and friendship with the Egyptians for time to come, whereby they might easily fall again in love with their superstitions. For if after all the indignities and cruelties which the Israelites suffered in Egypt, they were desirous again (as they were) to return thither; Num. 14.4. how forward would they have been, had the Egyptians always favoured and loved them? If they loved to be handling of thorns, how would they have delighted in Roses? And this may serve for the explication of the greatness of this deliverance from the Egyptians in this first consideration; namely, of what the Egyptians had done to the Israelites, in abusing them during their abode in Egypt. II. But secondly, This deliverance will yet appear much more eminent, if we consider what God did both to Egyptians and Israelites, in delivering the Israelites from the abuses of the Egyptians. And first, What God did to the Egyptians. He poured his plagues upon them; he made Egypt the anvil of his angry strokes. He punished them, 1. Powerfully. 2. Justly. 1. Most powerfully did God punish the Egyptians. For this cause did God raise up Pharaoh, to show in him his power. All the judgements which befell the Egyptians, Exod. 9.17. came as soon as God called them. At his command the waters run blood, the frogs, the louse, the flies, the grasshoppers, the darkness, the hail, the thunder, and all those wrathful troops of plagues obey the will of him who commanded in chief, and revenge the wrongs of their Maker. The most despicable of creatures, lice and flies, the weakest twigs of God's rod shall fetch blood, when managed by the hand of Omnipotency. Nor was his power less conspicuous in setting a stint to the very flies, and making that winged army to acknowledge their limits, and to keep at a distance from Goshen. Yea, let but God speak the word, and frogs, and flies, and grasshoppers depart as readily as ever they came. And to show that he could plague without them, the greatest of Egypt's plagues is inflicted when they are gone. The strength of Egypt, their firstborn die, and are but worms and weakness to the strength of Israel. All this was much; 'twas admirable strength which broke the backs of the Egyptians; but nothing but pure Omnipotency could break such rocks and oaks as were their hearts; but even these also are bowed and broken. None so forward now to thrust the Israelites out of Egypt, yea, to hire them to go, as they who even now tyrannically detained them. Their rich jewels of silver and gold are not too dear for them whom lately they spoilt of their substance. Glad they are now to pay them for their old work. Those who lately were detained as slaves, are now sent away as Conquerors, with the spoils of their enemies. Still the power of God appears; No sooner were the backs of Israel turned to departed, but the warlike Egyptians, furnished with horses and chariots, pursue the feeble and unarmed Israelites: who hereupon give up themselves for dead, and are now talking of nothing but their graves. They know not whether is more merciful, the sea before them, or the Egyptians behind them: but the sea retires and flies, and the Israelites put their feet into the way that it hath made them. Pharaoh thinks he may adventure as well as they; he marcheth smoothly, till he be come to the midst of that watery trap, and would fain return when it was too late. The rod of Moses is now more powerful than the sceptre of Pharaoh. Gurges in gurgite. The sea is now again unbridled, returns in its force, and devours the late devourers of Israel; And therefore, 2. How justly did God punish the Egyptians? Was it not just that the bold blasphemer, who even now asked, Who is the Lord? should be made to know him by feeling him, and that this Lord should be known upon him to all the world? The river Nilus which by its inundations made Egypt fruitful, was by the Egyptians regarded more than heaven, and worshipped for a deity; and how righteously are they punished by the blood and frogs of that which they make a corrival with God? They had lately defiled the rivers with the blood of infants; See now their rivers red with blood, and they themselves are afterward overwhelmed in the red sea. He who had rather satisfy his own curiosity by the feats of Magicians than labour for humility under strokes, not more, smart than miraculous, is at once both deluded and hardened. They who, to spare themselves, burdened and enslaved poor groaning Israelites, are now plagued, when Israel is preserved. How justly doth God distinguish, when they had done so before? They who are hardened, are at length broken by judgements. They who sinned by the removal, are justly punished by the renewing of plagues. They who so cruelly oppressed Gods firstborn son, his Israel, are now plagued in the destrustruction of their own firstborn. They who lately made poor Israel drudge, and toil in dirt and mire, without allowing them any wages but scoffs and stripes now pay them wages for their old work, with interest; and with their gold and silver, bear the charges of that journey, which all this while they were hindering the Israelites from taking. They who are not taught, justly stumble by the people of God. To conclude this, How just was it, that he who with his people hoped that the Israelites were so entangled and shut up in the wilderness and the sea, as they should not be able to make escape; that he and his (I say) should by this bait be drawn so far to pursue the Israelites, as neither to be able to go backward or forward. 2. The mercy of saving the people out of the land of Egypt, will yet more fully appear, if we consider what God did to the Israelites. He delivered them; and this he did, 1. Most Wisely. 2. Most Graciously. 1. Most Wisely did God deliver his people, in raising up of Moses to be their deliverer. The mother of Moses brought him forth in a time wherein she could not but think of his birth and death at once, and hourly expect some cruel executioner to tear her tender and lovely babe out of those arms, Admiranda est Dei providentia tam pulchrè Aegyptiis illudens, ut quo tempore cogunt Hebraeos servire sine mercede, adiguntur à Deo ut alant ministrum futurum liberationis eorum, idque mercedē ultro praebentes. Dum infantes in ruinam Ebraeae gentis interimunt, propriis sumptibus unum in suam ruinam educantes. Riu. in 2. Exod. wherein she was as unable as she was willing to hold him. For fear of such an one, she puts him into an Ark of bulrushes, and hides him among the flags of the river. God shown, that he knew the place where Moses lay, by guiding thither even the daughter of Pharaoh, to deliver Moses. She soon espies and causeth the ark to be opened: the tears and beauty of the child move her compassions; which Moses his sister observing, offers to procure a nurse for the babe, and fetches his mother She who even now would have given all her substance for the life of her child, hath now a reward given to her to nurse him. How admirably did the wisdom of God deceive the Egyptians! The daughter of him, whose only plot was to destroy Israel, is made the instrument of saving Israel, by preserving him who was to be their deliverer, and the instrument of Egypt's destruction. The Egyptians also, who compel the Israelites to serve them without paying them wages, are compelled by God at the same time to pay for the nursing of him, who shortly after overthrows the Egyptians. At length Pharaohs daughter takes Moses home from nurse, and gives him as good breeding as the Egyptians Schools and Court can afford him. Moses was not in more danger among the flags, than among the courtiers: but God, who of late kept him from hurt by Egyptian cruelty, keeps him now as wisely from hurt by Egyptian courtesy. The honours of Egypt cannot make him either own an heathen for his mother, though a king's daughter, or forget his Hebrew brethren, though the king's bondmen. He observes their sufferings, and suffers with them. He having from God an instinct of Magistracy, mortally (though secretly as he thought) smites an Egyptian, unjustly smiting an Hebrew. The fact is known, and Moses warned thereof by a churlish word which was intended to wound him, flies from Pharaoh seeking to slay him. In Midian God provides him a shelter. Moses hath now changed his place, yet neither hath he changed his keeper and acquaintance, nor Israel lost their deliverer. Quid sibi vult ardere, & non exuri rubum? nempe Israelem Aegyptiis superiorem futurum. Theod. in loc. In a strange land God appears to Moses, and calls him to this honourable employment of saving Israel. God confirms his faith by vision and voice: by the vision he taught him, that if the tinder of a weak and most combustible bush could overcome a flame of fire, that a poor Moses and an oppressed Israel might as easily prevail over cruel and armed tyranny: by the voice, which was the comment upon the vision, God, being moved by Israel's afflictions, and not hindered by Moses his objections, expresseth his resolution, that Moses shall bring Israel out of Egypt. Whereupon Moses yields to undertake the employment. 2. Most wisely did God deliver the people, in respect of the time of their deliverance. How wisely did God time this deliverance, considering the extreme and distressed lowness of Israel at that time wherein God began to work it! The darkness was very thick immediately before the daybreak; the tide was at the lowest, before it began to turn; Moses himself was too faint to believe without the double support of a promise and a vision: now was Egypt's cruelty high, Israel's strength low; all their arms were toil and tasks, tears, and sighs, and groans, (weapons which overcame him who overcame the Egyptians:) For thus it faring with Israel, Moses the deliverer comes and serves Pharaoh with a warrant from God himself, to let Israel go. But Israel is not yet fit, that is, weak enough to break out of Egypt. They must be required to make brick without straw; and in effect, to make straw; and than God creates deliverance. The deliverance from their tasks of brick seems as impossible, as was the fulfilling of these tasks; and they for very anguish are as unable to hearken beleevingly and patiently to God's messenger, promising deliverance, as they were desirous to receivie it. Oh how did the desperateness of Israel's disease, commend the skilfulness of Israel's Physician! 2. How eminent was the wisdom of God, in timeing of Israel's deliverance, so as that they should be competed by Pharaoh to departed, that very day in which God had promised that they should departed four hundred and thirty years before! Pharaohs choice of time for the departure of Israel, meets with Gods exactly; that very night when the four hundred and thirty years were expired, Israel must go; God will have it so, yea, Pharaoh will have it so, who neither can, nor can will to keep them any longer. But secondly, God delivered Israel out of Egypt as graciously as he did wisely. 1. How tender was he of his Israel, when his wrath was hottest against the Egyptians! He commands his plagues to distinguish between Egypt and Goshen. Israel was now like a man upon an high hill, that sees the dreadfully stately spectacle of a bloody battle, but is himself out of gunshot. All Israel's work is but to behold and believe. 2. Afterward in their departure, how good was God to give them furniture for their journey, at the voluntary charges of their late oppressive enemies! 3. Further, how indulgent was God in having such respect to the infirmities of his people! as not to choose them the shorter but the safer way; and to preserve them from war, whose I eaten and long condition of slavery had made them unfit for soldiery; he intending them no fight, till after more preparation; and not suffering evils to be ready for Israel, till Israel were ready for those evils; dealing herein as gently with his people as doth the Eagle with her young ones (the resemblance used by Moses, Deut. 32.11.) for the Eagle turns not her young ones presently out of her nest, either for flight or prey, but first nourisheth them, and then by little and little accustomes them to fly, by bearing them on her wings. 4. Mercy still proceeds: it both chooseth a way for Israel, and guides Israel in that way. In the day God appoints a Pillar of a cloud to guide them, and not of fire, because the greater light extinguisheth the less. In the night he errects a pillar of fire, because in the night nothing is seen without light. The cloud shelters from heat by day: the fire digests the rawness of the night. Day and night God suits himself to Israel's exigency. 5-Yet more mercy; Pharaoh and his formidable army are now within sight of Israel, and Israel more fears Egypt, than believes God. They voice Moses in their murmur not to intent to deliver them from, but to betray them to the Egyptians. And Josephus reports, that the unbelieving Iraelites were about to stone Moses, and to yield up themselves again to their late cruel masters the Egyptians. God's patience is no less miracle than their deliverance. 6. But mercy stops not yet; The sea forgets its natural course, and stands still to wait upon the servants of the God of nature. The sea made them way, reared them up walls on both sides, and dares not stir till Israel have passed through it. That which Israel feared would destroy, now protects them from their late destroyers, and present pursuers. OBSERVATIONS. 1. Observ. 1. The goodness of God to his Israel, stirs up envy in the Egyptians. Because God's eye is good, theirs is evil. Joseph was envied by his brethren, because God blessed him with the love of his father. Saul envied David, because God was with him: Pharaoh the Israelites, because God multiplied them. It's a sign of a wicked heart, to look upon every addition to another's happiness, as a diminution of its own: an envious man in one thing is worse than other sinners; for whereas others rage and fret, Vberior seges est alienis semper in agris. Viciníque pecus grandius uber habet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the world (as they conceive) is so bad, the envious are angry it is so good. And wisely doth God suffer his own bounty to be mixed with his emies envy, lest his people being too much glued to his footstool-favours, should not enough look up to that place where envy shall be no more. Only in heaven is so much plenty, that there's no envy. 2. Observ. 2. The kindnesses of Gods Israel to Egypt, are often but unkindly requited by Egypt. To Joseph (under God) did the King and kingdom of Egypt in the time of famine, own their preservation: but a new King and generation arising, old favours are forgotten. Had Joseph been an enemy to Egypt, it would have been well enough remembered; but as his brethren remembered not his afflictions, Si quid bene fa cias, levior pluma est gratia: si quid peccatum sit, plumbeas iras gerunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. so the Egyptians remembered not his favours. Light injuries, like a feather, will easily swim upon the water; weighty favours, like a piece of lead, sink to the bottom, and are forgotten. The loyal love of Mordecai to Ahasuerosh had been utterly buried, if the Annals had not recorded it. Gideon, who had been that famous Deliverer of Israel, is so far forgotten after his death by the Shechemites, that they slew his sons. God would have his people in all the good they do, not to seek the applause of men, but to eye his command, and to look to him, who registers the slenderest performance, even the giving a cup of cold water to any in his name; and with whom our reward is, and who will make our favours coals of fire to consume and destroy, Rom. 12.20. if not to thaw and dissolve our hardened enemies. 3. Affliction is the lot of God's Israel. Observ. 3. The holy Patriarch who had the name of Israel, had a life made up of sorrows. Affliction was his daily bread, Gen. 32.28. and his constant diet drink. His brother threatneth to kill him: His uncle, to whom he flies for refuge, is churlish and deceitful: His eldest son is incestuous: His only daughter ravished: Two of his sons turn cruel murderers▪ His best beloved wife dies in childbirth, and his dearest child is given over for murdered He and his family are soon after punished with a sore famine: in sending for food, he looseth (as he thinks) Simeon: Gen. 47.9. His days. (by his own computation and confession) were few and evil. The posterity of Israel have afflictions left them for their legacy. Egypt, the wilderness, Canaan, Babylon, were the stages of Israel's tragedies. The Spiritual Israel is in all the parts and ages of the world a distressed number: Witness that book of Martyrs epitomised, Hebr. 11. Of all people, Heb. 1●. 10. God would have his Israel holiest, and he corrects them to make them partakers of his holiness. If he suffers weeds in the forest, he endures them not in the garden. Affliction is appointed for the consumption of sin. It is as fire to the raw flesh, to roast out the crudity; Parisiensis. and blood of our corruptions. It is poison to lusts, and food to graces. The sheep of Christ thrive best in shortest pasture; faith, humility, patience, prayer, heavenly mindedness, etc. in affliction, like spices under the pestle, are sweetly fragrant. How sweet is music upon the water! How heavenly are the prayers of a weeping Saint! Affliction is God's touchstone, to difference between the precious and the vile; his fan, to sever between the wheat and the chaff; Judg. 7.5. his waters, like to those to which Gideon brought his soldiers, for the oryall of their fitness for war. His furnace, to separate between the me● tall and the dross. Of all people therefore, true Israelites should never promise to themselves outward ease. God sees it best for his people (like waters) to be in motion: Should they stand still, they would soon putrify. Heb. 4.9. The rest of the people of God remains. It's too much to have two heavens. He who said, He should never be removed, like Peter in the mount, knew not what he said. That Saints may be always safe, they must never be secure. Of all people, those should be least censured who are most corrected; they may be, nay are most like to be Israelites. The happiness of Israel is not to be judged by outward appearances. The Israel's, the Princes of God, are in this world but princes under a disguise. This life is but the obscurity of their adoption. We see their combats, we see not their crowns: We view them in the tents of Kedar, not within the curtains of Solomon. 4. Observ. 4. More particularly, It's no new thing for Egypt to be unkind and cruel to Israel. Israelites and Egyptians are of contrary dispositions and inclinations; the delight of the one, is the abomination of the other. Besides, it's the duty of Israel to departed out of Egypt. Israel is in Egypt in respect of abode, not of desire. Egypt is not Israel's rest. If Egypt were an house of hospitality, it would more dangerously and strongly detain the Israelites, than in being an house of bondage. The thoughts of Canaan would be but slight and seldom, if Egypt were pleasant. It's good that Egyptians should hate us, that so they may not hurt us. When the world is most kind, its most corrupting; and when it smiles most, it seduceth most. Were it not for the bondage in Egypt, Mundus arridet & irridet. the Onions and idols of Egypt would be too much beloved. Blessed be God, who will by the former, wean us from the later; and will not let us have the one without the other: far better that Egypt should oppress us, than we oppose God. Further, It's the endeavour of Israel to departed out of Egypt; and never was any known to forsake Egypt without persecution. This world loves its own, but it loathes them who show that they belong to another. To forsake the courses of the world is practically to speak our dislike of them; and therefore he that will not associate with sinners, shall be sure to smart by them. 1 Pet. 4.4. They think it strange (saith the Apostle) that ye run not with them to the same excess of riot, speaking evil of you. The wicked speak evil of Saints, not for doing any evil against them, but only for not doing of evil with them. I wonder not that Israel was either so courteously sent for and invited out of Canaan into Egypt; or so cruelly opposed when they offered to departed out of Egypt into Canaan. When thou art coming to Egyptians, they will love thee: When thou goest from them, they will hate thee. 5. Judgement gins at God's Israel. Observ. 5. 1 Pet. 4.17. God whips his children, before he beats the servants; and corrects Israel, before he kills the Egyptians. First God performs his whole work upon mount Zion, before he punisheth the fruit of the proud heart of the King of Assyria. Isai. 10.12. God ordinarily makes use of Egypt for the base and low service of punishing Israel; and the wisp must first scour the vessel, before it be thrown on the dunghill. The building must first be erected, before the scaffold be taken down. The corrupt blood must be drawn out, before the Leech fall off. Domini sumus non tantùm in genitivo singulari, sed in nominativo plurali. Luth. The wicked in all their tyranny and Lordship, are but servants, (the lowest) scullions to serve and scour the godly. They are spared and punished in order to the Saints exigency; and when wicked men are advanced; 'tis not for their own worth, but for the Church her want▪ not because the wicked deserve to have such servants as the godly, but because the godly deserve such masters as the wicked. God sets them up, not out of love to their sin; but out of hatred to the sins of his people: and the best prognostic of the downfall of Egyptians, is the reformation of Israelites. Besides, God will render Egypt inexcusable, when he comes to plague them. What can Egypt say for itself, when God hath dealt so severely with his own Israel before their eyes, yea by their hands? so many crosses as befall Israel, are so many evidences against Egypt. Luk. 23.31. If God do these things in the green tree, what will he do in the dry? If he scourge the children with rods, he will whip the slaves with scorpions. They whose judgement was not to drink of the cup, have assuredly drunken; Jer. 49.12. and art thou he that shalt altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it. I begin to bring evil upon the city which is called by my name, Jer. 25.29. and should ye be utterly unpunished? ye shall not be unpunished. When Egypt hath seen God so severe, and have themselves been so cruel against Israel, what can they say why judgement should not pass against themselves? Yet further: Judgement gins first with Israel, that so they may be the more fitted to see judgement come upon Egyptians. Israel would not know how to manage the mercy of Egypt's overthrow, if God had not first humbled Israel. Too many sails are dangerous for a small vessel. The heart of Israel is so slight and giddy, that it would not be able to sail without the ballast of correction. Yet a-again: Israel would not so much rejoice in Egppts' after-overthrow, if God had not first corrected Israel; the people of God cannot be thankful in the downfall of their enemies, when they cannot tell but that judgements may afterward fall upon themselves. How can the throwing of the rod into the fire delight the child, when as the child knows not but that the parent may throw it into the fire afterward? If an house be not finished, 'twil soon decay; if a sore be not throughly cleansed, 'twill break out again. If Israel be not well purged by corrections, before the Egyptians be destroyed, punishments seven times worse may again return to Israel: And a new deliverance bestowed upon an old heart, will but make the rend the greater. All this shows us the reason why Egypt still is unpunished; truly, Israel is not yet corrected, or at least not humbled and reform by corrections sufficiently. The plaster falls not off till the sore be healed; the people of God are beholding to themselves for their lingering calamities. All times are not seasonable for Egypt's overthrow. Praepostera celeritas. Calv. in 10. Isai. 12. Though the enemies of God may be high enough, yet the people of God may possibly not be low enough for the accomplishment of such a work. We, poor creatures! have short thoughts; and like silly children, are desirous to have the apple taken out of the fire, before it be roasted enough: and like them, we love green fruit; I mean, mercies before they be ripe; but green fruit breeds worms, and mercies bestowed before we be fit to enjoy them, make us but proud and unreformed. 6. God often brings his Israel into such straits, Observe. 6. Exod. 6.9. as out of which they see no possibility of deliverance. So bitter was Israel's affliction, that they had as little patience to hear of their deliverance, as to endure their bondage. God's people are sometime brought into a condition so straight, that it is resembled to a prison; to note, that they are so confined and enclosed to and in their troubles, that they see no way of escape. David prays that God would bring his soul out of prison. Psal. 142.7. Zech. 9.12. The afflicted servants of God are called prisoners of hope. Abraham was in a great straight when God commanded him to sacrifice his only son Isaak, in whom the promises were to be fulfilled. 1 Sam. 30.6. David was greatly distressed when Ziklag was burnt with fire, and his wives taken captives, 2 Sam. 24.14 and his soldiers spoke of stoning him. And in a great straight he was, when God, by the Prophet, offered him his choice of plague, famine, and pursuit by the enemies. Jehoshaphat was in a great strait, when at the approach of so vast an army of enemies, he said, We know not what to do, 2 Chron. 20.12. Israel was in a great strait, when in stead of deliverance which Moses had promised them, Exod 5.8. Exod. 14.10. their tale of bricks was continued, and their straw taken from them; and afterwards when Pharaoh was pursuing them, and the sea was before them. God's Israel would never be humble in, nor thankful for enlargements, if God did not sometime bring them into distresses. How sweet is liberty after a prison! how pleasant is the haven after a storm, which brought the distressed mariner to his wit's end! Psal. 107.27 Israel. would not so believe God in future distresses, if they had not been in them before. Israel might have gathered strength against their distress at the red sea, by considering Gods delivering them from the distress of oppression. Their faith should also have been upheld against straits in the wilderness, by remembering their deliverance at the red sea. And their distrustfulness after deliverances from their distresses, is oft recorded as their sin. The graces also of God's Israel are much manifested by encountering with, and overcoming of distresses. Their graces hereby are discovered both in their truth, and their strength. Weak grace cannot go through strong tentation: but the distresses of an Abraham, a David, a Job, a Paul, prove in the end trophies of triumphant faith. And all the power of grace doth but discover the power of God; who delights not that his saints should be distressed, but that the world and devil should be vanquished by poor believers, and ultimately that himself should be glorified by all. In stead of murmuring under lesser trials, consider that these are nothing to the distresses of your betters. Remember, Christians, that if your drink be water or wormwood, some have drunk blood. Prepare for distresses. Christians, pray for increase of faith: the journey may belong, desire God to help you to feed hearty upon the promises, even again and again, as God bids Elijah, when he was to go to Horeb. By bearing lighter, labour to grow fit for heavier pressures. A delicate Christian will not endure to be a distressed Christian. He who by the daily practice of self-denial and mortification, doth not displease himself, will never endure that another should distress him. How fearful (further) should we be of censuring the most distressed! Abraham's distress, David's straight, Paul's viper, proved them neither wicked nor forsaken. Oh, how much better is it to be a distressed Saint, than an enlarged sinner! to be in God's pound, than in Satan's champain! If the one condition hath more liberty, the other hath more safety. Where God loves, there he corrects; and where he loves most, there he distresses. To conclude this; In distress, take heed of despondency: Recollect former deliverances out of as great distresses. When you meet with such a straight, 2 Cor. 1.10. pinching Egyptian yoke, which God cannot break, with burdens which he cannot take down; with a red sea, which he cannot divide; when you are pursued by a Pharaoh, which he cannot devour; and are in a distress which he cannot remove, then, and not till then, distrust him. Improve your interest in God, 1 Sam. 30.6. and with David in distress encourage yourselves in your God. 7. God's Israel shall not be utterly destroyed, Observe. 7. Exod. 1.12. though it be in an Egyptian furnace of Affliction. The Church is supported, even when oppressed. When Israel was afflicted, they multiplied. Thus it was with the seed of Israel; yea thus with the Saviour thereof: After his death, his name, his glory lived more vigorously than ever; and they who in his life time sought to destroy him, as unworthy to live; after his death, sought to live by believing on him. This he foretold of himself: If a corn of wheat die, Joh. 12.24. it bringeth forth much fruit. Thus was it with the ancient Christians. The more we are mown down, the more we grow up (saith Tertullian.) Plures efficimur, quoties metimur à vobis. Tert. The Church is in Scripture compared to things, which though weakest, yet are fruitfullest; as Doves, and Sheep, the Vine. The Church, like the Palmtree, riseth up, the more men endeavour by weights to press it down. The Egyptian flames cannot devour the Israelitish bush: the gates of hell cannot prevail against the Church. God's blessing overcomes all humane opposition. If God saith, Increase and multiply, all the enemies of the Church help it, when they most endeavour to hinder it. It's neither from the weakness of the flames, nor the strength of the bush, that it is not consumed; but from the gracious presence of him who dwelled in it; and his dwelling there he manifests, Psal. 76.10. 1. by restraining the fire, and heeping in its fury. All the wrath of man which shall not praise God, shall be restrained by God. 2. By strengthening the bush against it; if not by bestowing worldly, yet spiritual power to oppose it. How much was Pharaoh mistaken when, intending to oppress the Israelites, he said, Let us deal wisely with them! Exod. 1.10. The sun may as easily be blown out with bellows, and battered with snowballs, as Israel may be overthrown by opposition. But how great therefore is that folly, which puts worms upon contending with the great God What do the Egyptians in contriving against Israel, but besides the disappointment of their hopes, curiously wove their own woe, by torturing themselves with envy, and making way for Israel's deliverance by their own overthrow? Against the God of Israel there is no wisdom, Prov. 21.30. nor understanding, nor counsel. Oh how happy were we, if the time which we spend in fearing and shunning of trouble, were only improved in hating of sin, and cleaving to God 8. Observ. 8. Satan and his instruments then begin to rage's most furiously, when God calls and stirs u● instruments to help and relieve his Church. Before Moses went in to Pharaoh for Israel's releasement, the Israelites were used unkindly; but afterward they were oppressed tyrannically. How cruel was Egyptian rage upon the entrance of Moses into his Ministry! As soon as David was anointed King, how bloodily did Saul rage! In all ages of the Church the Devil endeavours to obscure the dawnings of the Gospel, with a bloody cloud of persecution. When God gins to cast the devil out of his hold, he deals with the Church, Promissam gratiam crux sequitur. Rivet. in Exod. pag. 133. Hos. 7.1. as with that man possessed by him, whom, when Christ was about to cure him, he did rend, and tear, and lay for dead. In the beginning of reformation Anti-christ filled all places with blood and slaughter. When God gins to heal his Church, the Anti-christian humour of violence and persecution discovers itself. The cross follows the entrance of the Gospel; hence we should be encouraged, and cautioned. Encouraged; for it's a good sign, that when Satan wars and rageth, God is wounding and dispossessing him; and that his time is but short. We should also be cautioned: Let us look for trials, even after Moses hath promised deliverance. Commonly, when God hath given his Church hopes of mercy, he seems to threaten inevitable disappointment of it. After God had given Abraham a son, in whose seed all the promised mercy was to be accomplished, God seems to put Abraham upon the pulling down the foundation of all this happiness with his own hands. And we should take heed that we impute not our troubles to the reformation endeavoured, but to that opposition which Satan and the distemered world put forth, And not to blame God's care of our recovery, but our own frenzy. 9 No difficulties can hinder Israel's deliverance. Observ. 9 God can command, yea create deliverances for his people. Psal. 25.22. Psal. 34.7. Psal. 71.20. Isai 43.13. Gen. 18.14. When there is none left and shut up, when there is no force and might to relieve, he can deliver them alone. When there are mountains of opposition, he can level them, and make them become a plain. Jesus Christ comes skipping and leaping over them all. The wisdom, power, malice of his enemies, do but make his strength tiumphant; yea, the unworthiness and unkindness of Israel, cannot stop the course of delivering mercy. So unexpectedly can he scatter difficulties, that his people have been like them that dreamt, when mercy came; they thinking it too good to be true. Yea, their enemies have been amazed, and been compelled to profess, that God hath done great things for his Church. How strong must the forces of God's decree, power, love, wisdom, faithfulness, the prayers and tears of his people, needs be, when they are all united! And hence it is that as the enemies of Israel, have cause to fear, though they are high: So the true Israelites have cause to hope, 1 King. 2.15. Fides in periculis secura est, & in securis periclitatur. though they are low. There's no defeat so great, but faith hath a retreating place. Means can do nothing without, much less against God; but God can do all things without, yea against means. A Saint abhors indirectly to wind himself out of any trouble; Why? he hath a God who can help in every straight: when as a sinner who wants God, shiftingly betakes himself to any unworthy practice. Oh Christian, shame thyself, that every slight trouble should so dismay thee, having such a deliverer. That the mountain should be full of horses and chariots, and thou shouldest not have thy eyes open to see and believe them. Psal. 126.4. What's a Pharaoh, an house of bondage, a puissant army, a red sea? delivering mercy makes way through them all, and is a mighty stream that bears all before it: It's infinitely stronger than the strongest blast of gunpowder, to blow up all opposition. Oh Christian, fear not thy danger, but believe in thy deliverer. 10. God loves not to give deliverance, Observe. 10. Deus ad suorum liberationem manum admovet cum omnia videntur desperata. Riu. in Exod. p. 70. Psal. 12.5. till it be welcome. When the bricks are doubled, then, and not till then, Moses comes. When Israel is parched with the heat of persecution, then come the showers of deliverance. God is an help in the needful time of trouble. Then is it God's time to deliver, when there are no visible helps or hopes of deliverance: For the oppression of the poor, and sighing of the needy, now will I arise (saith the lord) In such a case it was, that God said to Moses, Now shalt thou see what I will do to Pharaoh. Times of extreme oppression, Exod. 6.1. are times of earnest supplication: and God loves to bestow mercies, when they are by prayer desired. The cry of Israel must come up to God, before mercy from God comes down upon Israel. Further, Judg. 6.10. where deliverance comes in a time of extremity, it will be entertained upon its own terms; Israel will part with any thing that offends their deliverer: they will submit to strict reformation, which before they would not hear of, and say with Saul, Act. 6.9. Lord, what wilt thou have us to do? and with the Egyptians, who were pinched with the famine, Gen. 47.19. Buy us and our land for bread, and we and our land will be servants to Pharaoh. Lastly, when deliverance is afforded in the Church's extremity, the glory of God's power, wisdom, and free goodness is most clearly discovered; God loves so to work for his people, as to gain most by them; he will have the tribute of praise out of every salvation. And this discovers the true reason why mercy is delayed; why God only (as it were) shows a mercy, and then pulls it in again: we are not yet so pinched by the want thereof, as to stoop to God's conditions, to accept of an exact universal reformation; to be willing that God should do with us what he pleaseth: and to those whom God hath so fitted, mercy shall not long be delayed; nay, God hath given to them the best of mercies, in bestowing a heart meet to enjoy them. 11. Observ. 11. God often proportions the sin to the punishment. The Egyptians encompass poor Israel with affliction, neither suffering them to go from, or remain in Egypt; and now they themselves can neither go backward or forward in the sea. The bloody rivers, and their destruction in the red sea, tell them their cruelty in drowning the Israelitish children. Sodom was inflamed with the fire of lust, and God consumes them with the fire of wrath. Joseph's brethren sell Joseph for a slave, and they themselves are detained as bondmen. Adonibezek cuts off the thumbs and great toes of seventy Kings; Judg. 1.7 and as he did to them, so did God requite him. Haman was hanged upon his own gibbet. David's murder and adultery were followed with the death of his children, and the ravishment of Thamar. It's thy duty to trace sin by the foot-prints of punishment; and observe what sin thou hast lived in, which bears most proportion to thy punishment. Art thou sick? consider whether thou hast not abused thy strength to sin. Doth God take away thy sight, thy hearing, thy tongue, thy estate? ask thy conscience whether these have not been employed against God. And if this direction seem to put thee upon an uncertain course of finding out thy beloved sin, imitate the example of Herod, who, that he might make sure work to kill our Saviour, slew all the children in Bethlehem. In like manner let us impartially destroy all our sins. If we know not which was the thorn that pricked us, cut down the whole hedge. If we know not which was the Bee that stung us, let us throw down the whole hive. 12. Observ. 12. When the enemies of God labour most to oppose and frustrate, they accomplish and fulfil the will of God. Pharaoh studies to destroy Israel; but even then Pharaoh by his own daughter preserves and nourisheth him who was to be Israel's deliverer. Pharaoh resolves to detain Israel in bondage; but even he shall shortly not only send them away, but compel them to go; yea in that very night which God had four hundred and thirty years before set down and prefixed. joseph's brethren sell him that his dream might prove false, and that they might not be brought to bow before him; but so did God order it, Ideo veneratus, quia venditus. that therefore they came to do obeisance to him, because they sold him. The Jews killed Christ, to extinguish his fame and glory; but by his death was his glory and fame advanced. Oh the folly of God's enemies! how can God want weapons to beat them, when he can beat them with their own? how impossible is it but God should prevail over them, when he doth so by being opposed by them? how should this encourage the afflicted Church of God when his enemies most resist him, they are against their wills compelled most to serve him and his Church. 13. Observ. 13. God is most faithful in keeping promise with his people. God mis-reckoned not his people one day, nay not one hour in four hundred and thirty years. All the paths of God are mercy and truth. Psal. 25.10. Psal. 89.33. Isai. 55.3. 2 Cor. 1.20. Josh. 21.45. and 23.14. 1 King 8.56. Jer. 33.20. Isai. 54.19. The faithfulness of God never fails, nor will he alter the thing which is gone out of his lips. The promises of God are called, the sure mercies of David: sure unto all the seed of David, that are in covenant with God, as David was: They are yea and amen. There shall not fail one word of all the good which God hath promised to do for his people. The promises of God are built upon the unchangeable purpose of God, which is a sure and unshaken foundation, 2 Tim. 2.19. Hence it is that God is said to have promised eternal life before the world began, because the promises which are made in time, are according to that purpose of God in himself. And Hebr. 6.17. the Apostle grounds the truth of the promise upon the stableness of God's counsel; so that unless God's counsel and purpose change, the promise cannot fail. Psal. 89.3.35. Heb. 6.17. Heb. 9.16, 17 To assure us of the certainty of his Covenant, God hath given us the pledges of his oath; his seal of the blood of Christ, the Mediator, the earnest of his spirit, 2 Cor. 1.22. Let the true Israelites hence gather strong consolation. Christians, you are not worthy to be beloved, but God is worthy to be believed. The promises are as sure as they are great. Though all the world falter and deceive you, yet the promises of God are firm and stable. God will try your faith, but never disappoint it. Judge of his faithfulness, not by his providences, but by his promises. Of this more in the last part of the verse. 14. Observ. 14. The great God hath all the creatures at his command. He commands in chief, and the creatures are his hosts; even from the least of the lice that crept upon the poorest Egyptian, to the most glorious Angel in heaven. Psal. 148.8. Psal. 77.16. If he say to a plague, Go, it goeth; if, Come, it cometh; they all fulfil his word, the unruly sea tamely stands still, if God command it; yea though of itself it be unkind and raging, it lovingly opens its bosom to entertain the Israelites. He can make the swift sun to stop its course, yea to go backward. Josh. 10.12. Isai. 38.8. The greedy and cruel Lions are muzzled up, and grow gentle at God's command. If God speak unto the fish, it shall take, retain, and restore Ionas. How should this relieve the faithful in all their exigencies! Their friend, their father, hath all the world at his command to supply their wants, to deliver them from troubles, to destroy their enemies. Man roweth, but God bloweth: The Egyptians pursue, but the wind, the sea, the chariot wheels shall all obey the God of Israel. Never need a true Israelite fear, who hath such a friend. Never can an Egyptian be fafe, that hath such an enemy. 15. Observ. 15. Wicked men grow not wise till it be too late. Why could not the Egyptians as well refrain from the pursuit of Israel, as endeavour a retreat? It had been better for them not to have entered into the sea, than to struggle to get out when once they were in it. They might with more wisdom have said, Let us not follow after; than have said, Let us fly from the Israelites. Wicked men do not believe their danger till they feel it. Satan suffers not their eyes to be opened till they be (with the blinded Syrians) in the midst of their enemies. Oh sinner! Labour to be wise betimes; in this thy day, know the things that belong to thy peace. It's easier to be warned of the wrath to come, than to wade out of it. 16. Observ. 16. God makes those conditions and employments easy to his people when they are once in them, which before seemed impossible. Israel rather thought, that the wilderness should have given them graves, then that the sea should have given them passage. They who feared that none could role away for them the stone of the sepulchre, when they came, found it rolled away to their hands. The works of God are sweet in the performance, which are unpleasing in their undertakeing: the yoke of Christ is grievous to take up, but easy to bear and undergo; it's otherwise in the employments of sin; they are easy and delightful in the beginning, but bitterness in the end. The Israelites find the sea shut against them, when they approach it; but it was open in their passage through it. The Egyptians found it open at their approach, but shut when they would return. The ways of God are narrowly broad; The ways of sin broadly narrow. Israel hath nothing to do but to follow God, and to believe. For their way, if mercy do not find it easy, it will make it so. The second part of this example of the Israelites is their destruction after their forementioned deliverance, in these words. [Afterward destroyed▪] EXPLICATION. Two things may here be explained. 1, What this destruction was which befell Israel afterward. 2. Wherein the eminency and remarkableness of this destruction which was afterward, did appear. 1. For the first. The Scriptures record sundry destructions brought upon the Israelites while they were in the wilderness, after their deliverance from Egypt: As 1. Some were destroyed after their idolatrous worshipping of the Golden Calf, Exod. 32.28, 〈◊〉 by the command of Moses, to the number of three thousand men. 2. There was a destruction by fire which the Lord kindled, mentioned Num. 11.1, 2, 3. whether this fire broke out of the earth, or came from the Pillar of fire which went before the Israelites, or was poured upon them from heaven, it is not expressed; certain it is, that it was a grievous burning; and therefore the place where it burned was called Taberah. 3. Another destruction by the plague, we read of in the same chapter, ver. 33. at Kibroth Hataavah, after the people had impatiently and discontentedly, lusted for flesh. 4. There's a destruction by fiery serpents, recorded, Num. 21.6. Where after their murmuring for want of water it's said, much people of Israel died. 5. Many of the Israelites were destroyed, about the conspiracy of Corab and his complices, related Num. 16.31. Where, besides the swallowing up of sundry in the earth, and the consuming by fire of two hundred and fifty who offered incense, fourteen thousand seven hundred more were destroyed for murmuring and raging against the former judgements. 6. For committing whoredom with the daughters of Moab, and bowing down to their gods, we read Num. 25.9. of a plague, by which died twenty five thousand. 7. Besides the death of ten of the spies who brought up a slander upon the promised land, a discomfiture of the Israelites by the Amalekites and Canaanites is recorded, Num. 14.45. for a rebellious attempt to invade it against the will of God; These destructions by violent death are the principal which are mentioned particularly in the sacred story. But though the destruction which is here intended by the Apostle, be not exclusive of these, yet is it to be extended beyond them, and to be understood of that more general destruction which Numb. 14.29. etc. is threatened against all the Israelites from twenty years old and upward, whose carcases for forty years fell in the wilderness, in regard of their rebellious and unbelieving murmur against God, upon the evil report which the spies had brought upon the land of Canaan. For the second, viz. the eminency and remarkableness of this destruction, it was a dispensation compounded of Severity, principally intended, Mercy also comprehended. in the setting down of this example. I. First, For its severity. This appears in these two considerations. 1. The persons who were destroyed. 2. The season when they were destroyed. 1. The persons who were destroyed, are considerable, 1. in their quality, and privileges. 2. In their quantity and number. 1. In their quality, noted in the word them; They were the seed of Abraham, the friend of God, Israelites according to the flesh. Not heathens, but a peculiar, a chosen people, privileged above all the people of the earth, to whom belonged the covenant, sacrifice, 1 Cor. 10.3, 4. Rom. 3.2. Rom. 9.4. Deut. 4.33. Psal. 147. ult. Deut. 33. ult. sacraments, worship; of which Christ came according to the flesh. A people who so heard the voice of God speaking out of the fire, as none other ever did; to whom God had shown his statutes and his judgements, after which manner he had not dealt with any nation. In a word, a people whose privileges Moses thus admires; Happy art thou O Israel; who is like unto thee, O people, etc. How conspicuous was divine severity in destroying a people so near, so dear to him; and whom he only knew of all the families of the earth! Oh Lord, (saith Joshuah) what shall I say, Josh. 7.8. when Israel turneth their backs before their enemies? Oh smart severity, thus to fetch blood from a son, a first born; to destroy not Egyptians, Canaanites, but even Israelites! Docet Paulus quadringentis triginta annis post promissiovem à Deo factam Abrae, legem Mosis latam esse: Cum ergo ab hoc tempore usque ad ingressum Jacob in Aegyptum, anni ducenti quindecim effluxerint, necessariò sequitur restare usque ad legem datam tertio mense egressionis populi ex Aegypto, annos omnino ducentos, & quinde cim. Lorin. in Act. 7. & Rivet. in exercit. in Genes. Psa. 102.10. Job. 29. per totum. & cap. 30 2. The persons destroyed are considerable in their quantity and numbers. The power and mercy of God were not more remarkable in the recruting of seventy souls in two hundred and fifteen years to six hundred thousand, besides women and children; than in the reducing of so many hundred thousand in forty years to two persons, a Joshuah and a Caleb. Oh how angry was their father, to go round his family with his rod! yea how just was their judge, to ride such a large circuit with his sword! 2. The severity of this destruction is considerable in the season when they were destroyed. noted in the word Afterward: after they were saved out of the land of Egypt; and so it was a severity which admits of a threefold amplification. 1. This destruction of the Israelites afterward, was a fall after an eminent advancement. The higher a place is from which a man falls, the more dangerously doth he fall. How woeful is it to have been happy! It's a double mercy to be raised up from a low, to an high estate; and it is a double misery to be thrown down from an high, to a low degree. Thou hast lifted me up, and cast me down (saith David.) And thus Job amplifieth his misery with admirable elegancy; Young men saw me, and hid themselves; Princes refrained talking, etc. But now they who are younger than I, have me in derision; whose fathers I would have disdained to have set with the dogs of my flock, &c, Oh how glorious was Israel in their Egyptian preservation! their red-sea-deliverance, their wildernesse-provisions and protections! being (as Moses in admiration of their happiness breaks out) a people to whom none was like, in being saved by the Lord. And if so, then was no people so miserable in being forsaken by the Lord. 2. This destruction of the Israelites afterward, was a miscarriage after vast cost and expenses laid out upon them. How angry is that father with his Son, who casts him off after all his care and costs of education! How hateful is that house to the owner, which he pulls down after vast and immeasurable expenses about its structure and furniture! How much anger did God express in the destruction of the Temple, when after all the cost which David and Solomon laid out upon it, the Babylonians burn it to ashes, and carry away all the gold and sumptuous monuments thereof! Was ever God at such charges with any nation as he was at with Israel? For their sake he turns Egypt up side down, he rebuked kings, he scattered and destroyed armies; the wild water waits upon them in a standing posture; the Pillar of a cloud and fire conducts them; the heavens pour them down miraculous shours of Angel's food; the rock splits itself into cups, and gives them drink; their garments continue fresh, and grow not old; and which is infinitely beyond all this, God renews his Covenant with them, and gives them a law from heaven, speaks out of the fire, and sends them an epistle to instruct them, written with his own hand; and after all this cost and care, how great must Israel's destruction be! 3. Yet further, this destruction of the Israelites, afterward, was a sad disappointment of highest expectations. Israel was now cast away, as it were, in the haven. They who not long since were singing and dancing, at the spectacle of floating Pharaoh and his followers; they who had passed thorough the furnace and the sea, and escaped both their oppressors and pursuers; they who had safely marched through an hot howling wilderness, even unto the borders of the promised land, and were now safely arrived at the confines of Canaan; In a word, they who had nothing now (as they hoped) to do, but to enter and take possession of a land flowing with milk and honey, Numb. 14.25, 29.30. are not only farbidden to enter it, but commanded back to the sandy and scorching wilderness, there to spend the residue of their few and evil days: Oh sorrowful, stupendions disappointment! II. And yet secondly, even in this destruction of Israel, the mercy of God was more remarkable than his severity. If Israel's scourge be compared with Israel's sin, they had no cause to complain. They might rather wonder at what did not, than at what did befall them; rather at the mercy which was left, than at what was removed. Ezra. 9.13. Well might Israel say with Ezra, The Lord hath punished us less than our iniquities; and with the Church afterward, It is the goodness of the Lord that we are not consumed. Look upon Israel's provocations, in Egypt, at the sea, in the wilderness, their murmur, idolatry, their unthankfulness for, and sorgetfulnesse of Gods multiplied mercies, their rebellion against their godly Governors; their hypocrisy, Covenant-breaking, linger after their old Egypt, unreformedness under all the deal of God with them; especially their distrust of God's power and goodness after frequent and abundant experience of both; Look, I say, upon all these, and then wonder that this destruction should be, 1. So slow, and not more speedy. 2. But in part, and not total, and universal. 1. It was a destruction mercifully mitigated, in respect of the slowness and deferring thereof. How much longer was God about destroying a handful of sinners, than he was in creating the whole world? Israel, a people that could not be kept from sinning, had a God that could hardly be brought to punish them. Had the fire of God's wrath been proportioned to the fuel of their sins, he would have destroyed them in●al moment. Forty years long was I grieved (saith God) with this generation, Psal. 95.10. Act. 13.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so long endured he their manners in the wilderness; daily suffering that which he beheld, abhorred, and was able to have punished every moment in those forty years; in stead whereof, all that while he waited for their repentance, and was at the expense of supplying them with mitaculous provision, direction, protection, feeding them, and attending them as carefully, as doth the nurse her froward infant. 2. The destruction of the Israelites was but in part, not total: For besides the sparing of Caleb and Josuah, who believed the promise of God, all who believed not, were not destroyed; for all under 20 years were exempted from the forenamed destruction, and reserved, Num. 14.19. that God might still have his Church among them, and that there might be of them a people left to possess the good land, according to the promise. Num. 14.13. And in this respect it was, Non personis, sed gencri data venia. Calv. in loc. that upon the prayer of Moses for the pardoning and sparing of the people, God answers, that be had pardoned them according to the word of Moses; For although he spared not the persons of the elder and rebellious multitude, yet he spared the stock of Israel, remitting the punishment of present and universal death, and not blotting out their memory, lest the seed of Abraham being extinguished, his Covenant should have failed and fallen to the ground. The distrustful refusal of the parents to accept of the promised land, made not God to be unfaithful, in regard that the blessing which they rejected, was performed to their children; God reserving a seed to propagate his Church, and tempering his severity inflicted upon some with mercy afforded to others; though deserved by none. OBSERVATIONS. 1. Observ. 1. The most numerous company of sinners are unable to withstand an angry God. He can easily destroy six hundred thousand persons in a few years; and an hundred four score and five thousand Assyrians in one night. Though hand join in hand, yet shall not the wicked go unpunished. 2 King. 19.35. Prov. 11.21. He, to whom it is all one to save by a few, and by many, can as easily destroy many as one. Numbers are nothing with God. The whole old world of sinners are no more in the hands of God, than an handful of worms. The greatest combination of sinners are but stubble to the flame, and but as snowballs to the sun. He can as easily cast down multitudes of sinning Angels, as they (nay he) can crush an Ant upon a molehill. There's no proportion between created strength and increated omnipotency. The powers of all the world are but borrowed of him, and as purely dependent upon him, as the stream upon the fountain, the beam upon the sun. How can that power be too hard for him who gave it, and can withdraw it at pleasure? Never let multitudes dare to oppose him, nor one poor weak Saint, fear to trust him. 2. Observ. 2. The worst cause commonly hath the most abettors. Had this been put to the question, whether will God keep his promise in giving to Israel the land of Canaan? Caleb and Josuah would have been over-voted by almost six hundred thousand Israelites; who nevertheless would have as much failed in their cause, as they exceeded in their numbers. The multitude is but a weak argument to prove a strong cause. The most have ever been the worst. Righteous Noah stood in a manner by himself, against the whole world of ungodly. The Prophet Elijah was not the worse for being opposed by four hundred Baalites, nor they the better for having only one Elijah to withstand them. Let us walk by rule, not example. Numbers commonly do no more please God, than they can oppose him. It's better to go to heaven with an handful, than to hell in a crowd. and to enter in at the straight gate with a few, than at the broad with many; to go into Canaan with Caleb and Josuah, than to fall in the wilderness with six hundred thousand. 3. No privileges abused, Observe. 3. Jer. 6.8. Isa. 29.1. Jer. 7.12. Ps. 78.60, 61. Jer. 22.24. can exempt from punishment. The soul of God may departed from Jerusalem; and Ariel, the city where David dwelled, hath woe denounced against it. God may forsake his tabernacle in Shiloh, deliver his strength into captivity, his glory into the enemy's hand; and pluck the signet from his right hand. 1 Cor. 10.5. With many of the Israelites God was not well pleased, for they were overthrown in the wilderness. To him that breaks the law, Rom. 2.25. Matth. 11.23. circumcision is made uncircumcision. Corazin, Bethsaida, Capernaum, get nothing by the mighty works of Christ, and their Elevation to heaven, but greater woes and falls. Job. 4.23. God delights not in outward privileges, but in inward purity. The new creature, worship in spirit and truth, a Jew inwardly, Gal. 6.15 an Israelite indeed, circumcision and brokenness of the heart, only please the eye of God; and without these, external service is but painted Atheism. As the pure in heart shall only see God, Matt. 5.8 so God only sees the pure in heart with contentment: God loathes sin wherever he sees it, but most of all when 'tis sheltered with appearances, professions and privileges. A name to live, external ordinances, circumcision in the flesh, the Temple of the Lord, commend us not to God. I will punish (saith God) the circumcised with the uncircumcised. Egypt and Judah, and Edom, Jer. 9 ult. the children of Ammon and Moab; for all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart. The Bible in thy house, the word of grace in thy ear, will not avail, unless the grace of the word be in thy heart; and the former without the later will but prove like Vriahs' letters, which he carried for his own destruction: Paul accounted all his privileges as dung in regard of the knowledge of Christ. The means of salvation in word and sacraments must be used in faith and repentance. Otherwise they being out of their holy use enjoyed, will turn to our destruction. 4. Observ. 4. God labours to win people by mercies, before he wounds them by judgements. Israel is first solicited by love; God destroys them not till afterward; and if his goodness had made them blush, his greatness should not have made them bleed. Oh how propense was that God to save his Israel! and how unwilling to destroy them! He gave them the honey of deliverance and provisions freely, and of his own accord; he put not forth the sting of punishment till he was provoked. Israel shall first have the cloud to guide them, the sea divided, Egyptians drowned, Mannah showered down, the roks gushing them drink, and they by all left inexcusable before they be destroyed. Oh that the long-suffering of God might be salvation, and lead us to repentance, and that by submission to mercy, we may prevent a conquest by judgement: and not put the Lord upon a work more unpleasing to him than to ourselves, whose backs do not suffer so much as his bowels, Hos. 11.8. when we are beaten. 5. Observ. 5. Miraculous mercies do not benefit an unholy heart. After all the salvations that God had bestowed upon Israel, they were fit for nothing but destruction. Every step they took in the red-sea, they trod upon a miracle of merciful preservation: Every time they tasted a crumb of bread or a drop of water, they took in a miracle of merciful provision: Every time they looked up to the heavens, they beheld a miracle of merciful direction; but none of these could work upon stubborn hearts: Only he who commanded that more soft rock to give them water, could make their hearts obedient. They who will not be taught by the word, will not be bettered by the rod of Moses; and without the spirit, we shall be benefitted by neither. 6. Great deliverances abused, make way for severest judgements. Many times did God deliver Israel; Psal. 105.44 but they provoking him with their connsel, were brought low for their iniquity: The whole book of Judges is the Comment upon this truth, a book made up of the vicissitudes of deliverance, provocation, and punishment. Sins committed against the love of a God, are committed most against the happiness of a people. Every deliverance is a bill of indictment against the unthankful. This makes God to call to the heavens and earth as witnesses against those children which he had brought up, Isa. 1.2.3. Josh. ult 20. Judg. 10.13. Jer. 15.6. Ezra. 9.13, 14. and rebelled against him. Yea, to profess, that the owner of an ox, and the Master of an ass were more respected by their beasts, than he was by his Israel. This makes God to profess, that he will consume his people, after he hath done them good; and that he will deliver them no more: and elsewhere, that he is weary of repenting. After all this is come upon us (saith Ezra) should we again break thy Commnadments, wouldst not thou be angry with us, till thou hadst consumed us? Oh that England would, in stead of murmuring at its present distresses, mourn for its abuse of former deliverances: and more fear, without a speedy reformation, that the mercies which still we enjoy shall be removed, than hope that those we want shall be bestowed. 7. Sin disappoints the hopefullest expectations of mercy. Observat. 7. Jer. 8.15. Jer. 14.19. It stifles it even when it seems to be come to the birth. We looked for peace, but no good came; and for a time of health, and behold trouble. Who could have expected but that Israel, after so many miraculous mercies, being now upon the confines of Canaan, should instantly have entered? but behold, their sin sends them back into the wilderness, there to linger and pine for forty years together. Sinners disappoint God's expectation, and justly therefore may God disappoint theirs. Isa. 5.2. After all the costs bestowed by God upon his vineyard, he looked that it should bring forth grapes, and it brought forth wild grapes. Israel gives God appearances of holiness, and God gives Israel an appearance of deliverance. They flatter God with shows of that obedience which he deserved; and how justly doth God disappoint them of those mercies which they desired? They fall short of promised duty, and therefore of expected delivery. Oh that we could condemn ourselves, and justify God in the sad disappointments of England's recovery. We made show at the first of a through reformation; but we soon faltered and made an halt; and why should God be bound, when we would needs be lose? Our goodness was as the early dew, and the morning cloud that goeth away; Hos. 6.4. and justly therefore was our deliverance as a morning sunshine, soon clouded and overcast with unexpected troubles. 8. Observat. 8. Even in judgement God remembers mercy. God was good to Israel, when he destroyed Israel. God in his smiles will be feared, and in his frowns will be loved; as it's said of Asher, that his shoes were iron and brass; and yet that he dipped his foot in oil; Deu. 33.24, 25 so doth God ever mix the hardest and heaviest severities toward his Israel, with the oil of mercy and gentleness. He spared the children, when he overthrew the parents. He did as well remember his own Covenant, as their provocation. He cut off some luxuriant branches, but did not cut down the tree: he punished some for their sins, he punished not all, Psal. 106.8. Ezek. 23.9. for his own glory. He wrought for his Names sake. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the Enemy, Deut. 32.27. So good is God, that he raiseth arguments of pity toward rebellious Israel, out of himself, yea out of his enemies, when Israel affords him none. Though justice made him cast his Church into the fire to be scorched, yet mercy made him pluck it like a brand out of the fire, lest it should be consumed, Zec. 3.2. And a seed he reserves, a remnant, that his Church may not be as Sodom, Isa. 1.8. In the vintage of a judgement, he leaves the glean of grapes upon the Vine of his Church. He never shakes his Olive tree so throughly, but he leaves at least two or three berries in the top of the uppermost bough, four or five in the outmost branches, Isa. 17.6. Though I make a full end of all Nations whither I have driven thee, Jer. 30.11 Jer. 46.28 yet will I not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished. Let not Israel presume upon mercy, if they will sin; but yet let them not despair of mercy, though they suffer. God will not cast off his people. Ps. 94.14. Though the destruction of his Israel be never so great, yet it shall never be total; and should many fall, yet all shall not: the cause, the interest of Christ shall not; and though possibly in a wilderness of common calamities, the carcases of some of his own, may fall among others, so as they may never live to enter the Canaan of a longed for peace and reformation in this life; yet by faith ascending up to the Nebo of a promise, they may behold it afar off, and see it possessed by their posterity; they themselves mean while, repenting of their unbelief and unworthiness, and so entering that heavenly Canaan, where they shall enjoy the fullness of that, which here they could have enjoyed but in part. The third branch of the example of the Israelites, is the cause of their destruction, viz, their infidelity, contained in these words, That believed not. EXPLICATION. For the Explication whereof, two things are considerable. 1. In what respect these Israelites are here said not to believe. 2. Why they were punished for this their not believing, rather than for any other sin. I. For the first: Unbelievers 1. are frequently in Scripture taken for Pagans and Heathens; 1 Tim. 5.8 2 Cor. 6.14, 15 1 Cor. 14.23 who are always without the profession of the Faith, and oft without the very offer of the Word, the means of knowing that Faith which is to be professed; and then it's termed an unbelief of pure negation. 2. Unbelievers are said to be such, who though they profess the faith, and hear and know the word, yet deny that credence to it which God requires, and their unbeleef, called an unbeleef of evil disposition, is either a denial of assent to the truths asserted in the word; or of trust and affiance to the promises of good contained in the same; and both these are either, temporary, or total and perpetual. Into the former sometimes the elect may fall, as particularly did those two disciples, who by their unbeleef drew from Christ this sharp reproof, Luk. 24.25. Mark. 16.11.13.14. O fools, and slow of heart to believe all that the prophets have written. And for this it was that Christ upbraided the eleven, when they believed not them who had seen him after he was risen. Luk. 1.20. And of righteous Zecharie is it said, that he believed not those words which were to be fulfilled in their season. Into that unbeleef which is total and habitual, Joh. 6.64.65. Joh. 10.25.26. Jo. 12.37.38.39 the reprobabate only fall; of whom Christ speaks, Ye believe not, because ye are not of my sheep; and afterward the Evangelist, They believed not, nay, they could not believe, because that Isaias said, he hath blinded their eyes, etc. as also Act. 10.9 divers were hardened, and believed not. These abide in unbelief, John 3. ult. and the wrath of God abideth on them; This unbeleef of the Israelites, did principally consist in their not yielding trust and affiance to the gracious and faithful promises, made by God to their forefathers, and often renewed to themselves, of bestowing upon them the land of Canaan for their inheritance. Vide Numb. Chapters 13. and 14. These promises, upon the report of the spies concerning the strength of the Canaanites, and their Cities, were by the people so far disinherited, and deemed so impossible to be fulfilled, as that they not only wished that they had died in Egypt, but resolved to make them a Captain to return thither again. And probable it is, that the unbeleef of the most was perpetnal; Certumest, complures fuisse pios, qui vel communi impietate non fuerunt impliciti, vel mox resipuerunt. Cal. in Heb. 3.18. but that others (even of those who at the first, and for a time did distrust the faithfulness of God's promise) by the threaten and punishments denounced against, and inflicted upon them, repent afterward of their infidelity, and so believed that God was faithful in his promise, though they by reason of their former unbelief did not actually partake of the benefit thereof. However this their sin of distrustfulness was their great and capital sin, that sin, like the Anakims which they so feared, much taller than the rest, and which principally was that provocation in the wilderness, spoken of so frequently in the Scripture. Heb. 3.8.12, 16.18 Psal 95 8. Incredulitas malorum omnium caput. Cal. in Heb. 3.18. And hence it is that God explains this provoking him, by not believing him: How long (saith he, Numb. 14.11.) will this people provoke me? how long will it be ere they believe me? and that it was their great stop in the way to Canaan, is evident, in that the punishment of exclusion from Canaan, was immediately upon their unbeleef, inflicted upon them; as also by the express testimony of the Apostle, who saith, that they could not enter in because of unbelief. II. For the second: Why they were destroyed rather for their unbelief, then for other sins. 1. Their unbelief was the root and fountain of all the rest of their sins: Heb. 3.12. Jer. 17.5. This evil heart of unbelief made them departed from the living God by their other provocations. All sins would be bitter in the acting, if we believed that they would be bitter in their ending: Faith is the shield of every grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.7, 8. Acts 15.9. and Unbelief the shield of every sin: Faith purifies, Unbelief pollutes the heart. unbelievers and disobedient are in the Greek expressed by one word, Heb. 11.31. What but unbelief was the cause of all those impatient murmur of the Israelites? Had they believed a faithful God, Num. 14.27. they would quietly have waited for the accomplishment of his promises: Had they believed in him who is Alsufficient, they would in the want of all means of supply, have looked upon them as laid up in God. The reason why they made such sinful haste to get flesh, was because their unbelieving heart thought that God could not furnish a table in the wilderness. What but their not believing a great and dreadful Majesty, made them so fearlessly rebellious against God and their Governors? What but their not believing an All-powerfull God, made them to fear the Giants and walled Cities of Canaan? Faith went out, and fear and every sin got in. They believed God too little, and man too much; by their unbelief making God as man, and man as God. Gen. 12.7. 13.15. 15.18. 17.7.8. 26.4. Deut. 1.8. Exo. 3.17. and 6.8. 2. God had afforded many helps and antidotes against the unbeleef of the Israelites. God had given promises, first, to their Fathers, and afterwards to these Israelites their posterity, of his bestowing upon them the land of Canaan for an Inheritance. His promises, like himself, were faithful and true, and impossible it is that he who made them should lie. These promises were often repeated to their forefathers and themselves; and the very land of Canaan is called the Land of Promise. Heb. 11.9 1 King. 8.56 And afterward Solomon professed, There hath not failed one word of all Gods good promise which he promised by the hand of Moses. All his promises are yea and Amen. The promises of giving to Israel the land of Canaan, Gen. 22.16 Gen. 26.3. Psal. 105.9. 1 Chr. 26.26. Gen. 17.10 God had sundry times confirmed by oath: the oath God followed with his seal of Circumcision, whereby was confirmed the promise of the earthly and heavenly Canaan. To all these God had added the abundant examples of those their holy forefathers, who openly professed their believing of the promise, that their Seed should inherit Canaan. Heb. 11.9. Act. 7.5 Hence Abraham sojourned contentedly in the land of promise, where he had not so much room as to set his foot on, without borrowing or buying. Hence also he purchased a burying place in that land, In terra promissâ sibi emit sepulchrum, ut spem suam vel mortuus testaretur: Rivet. Exerc. 119. in Gen. of which, though living, he had not possession, yet dying, nay dead, he shown his expectation. How holily solicitous was Jacob and Joseph, that their bodies after their deaths should be carried out of Egypt, into that Canaan, where their hopes and hearts had been while they lived. To all these Examples, God had given them (to prevent unbelief) their own multiplied and astostonishing Experiences of his former Power and Love. Can not he, who by the lifting up of the arms of one Moses, destroyed an Army of Amalekites, as easily overthrow the Armies of the Canaanites by the hands of six hundred thousand Israelites? Can he who commissionated the very lice and flies to plague Egypt, and at whose command are all the hosts of heaven and earth, want power to deal with the sons of Anak? Can not he who made the weak and unsteady waters of the red Sea to stand up like walls, as easily make the strongest walls of the Canaanitish Cities to fall down? Psal. 78.32.42 But they believed not for his wondrous works, they remembered not his hand, nor the day when he delivered them from the enemy. 3. Their unbelief most of all robbed God of his (though not essential, yet) declarative glory. It was a bold sin, it rifled his Cabinet, and took away his chiefest Jewel, Isa. 42.8. 1 Joh. 5.10. Rom. 4.10. even that which he saith he will not give to another. 1. It takes away the glory of his Truth; it no more trusting him, then if he were a known Liar, and as we say of such a one, No further than we see him: It endeavours to make God in that condition of some lost man, whose credit is quite gone, and whose word none will take: now to discredit, is to dishonour a man. Unbelievers account it impossible that he should speak true, for whom to lie it is impossible. After all the promises of giving them Canaan, though repeated, sworn, sealed, Israel believed not God. 2. The Israelites by their unbelief obscured the glory of God's Goodness: They did not only labour to make their misery greater than God's Mercy; but even his very Mercy to appear Tyranny. They often complained, that he had brought them into the wilderness to slay them; Num. 14.3. Psal. 106.24. and they despised that pleasant land which God had promised them: yea (as some note) in regard that the land of Canaan was a type of the heavenly Canaan, See M. Perkins on the place. they believed not that God would bring them to heaven, and give them inheritance in that eternal Rest by means of the Messiah: So that they rejected at once both the blessings of the footstool, and the throne; the earthly and the heavenly Canaan at the same time. 3. Their Unbelief did blemish the glory of his Omnipotency; Psal. 62.11. They proclaiming by this sin, that He to whom power belongs, and nothing is too hard, who can do all things, but what argue impotency, as lying, and denying himself; who made heaven and earth with a word, Isa. 40.15 and before whom all the nations of the world are as the drop of the bucket, and the small dust of the balance, could not crush a few worms, nor pull down the height of those Giants, whom by his power he upheld. 4. Of all sins, the Unbelief of the Israelites most crossed their own Professions: They voiced themselves to be, and gloryed in being the people of God; and they proclaimed it both their duty and privilege, to take God for their God. They sometimes appeared to believe him; but the unbelief of their hearts gave both God and their own tongues the lie: they professed that they believed the power of God, and remembered that God was their Rock; Psal. 78.34, 35, 36, 37. but at the news from Canaan, they shown that they believed that the Anakims, and the walled Cities were stronger. They professed that they believed the Mercy of God, and that the most high God was their Redeemer; but at the very supposal of danger, they thought that they were brought into the wilderness to be slain. They professed that they believed the Sovereignty of God; They returned and enquired after him, and promised obedience to him; but upon every proof, they shown themselves but rebels. So that by reason of their unbeleef, and unstedfastness of heart in God's Covenant, they did but flatter God with their mouth, and lie unto him with their tongues. How heinous a sin is it for God's professed friends do distrust him! How shall a stranger take that man's word, whom his most familiar friends, yea his own children will not believe? Thine own Nation (said Pilate to Christ) have delivered thee unto me. Thine own people (may heathens say to God) will not trust thee, and how should we? 5. Of all the sins of the Israelites, unbelief was that which properly did reject the mercy by God tendered to them. Canaan was by him frequently in his promise offered; and though all the sins of the Israelites deserved exclusion from Canaan, yet they did not, as unbeleef, by refusing the offer of it, reject the entrance into it. As the faith of the Ninivites overthrew a prophecy of judgement, Psal. 78.32, 33 so the unbelief of the Israelites overthrew the promises of mercy. The breasts of the promises were full of the milk of consolation; and yet these froward children refused to suck and draw them by believing: and in stead thereof struck and beat them away by unbeleef and rebellion. Unbeleef (as to the Israelites) cut asunder the sinews of the promises, so as they could not stir hand or foot to help them, and turned the promises into fallacies. Heb. 3. ult. Num. 20.22. Only unbeleef concluded this people under the necessity of destruction. Needs must they perish who cast away the means of recovery. What shall be a remedy for him who rejecteth the remedy? other sins are sores, but unbeleef throws away the plaster. Every sin made Israel obnoxious to destruction, but unbeleef made them opposite also to deliverance. This sin stopped (as it were) the spouts and passages of grace. Christ * Mark 6.5. Significatur hoc loquendi modo, quod incapaces scipsos reddiderint, indignósque divinis beneficiis, et propensioni animi Christi beneficae impedimentum objecerint: non permittunt, ut virtutis divinae rivus se in ipsos diffundat. Brugens. in loc. could do no mighty works because of their unbeleef. They who believe not, render themselves incapable of blessings, and lay rubs in the way of mercy binding the hands of God lest he should help them. Other sins lay persons (as it were) in the grave, this of unbeleef lays the grave stone upon them, and makes them rot therein. Upon them wrath abides, Joh. 3.18. OBSERVATIONS. 1. Observat. 1. Difficulties soon discover an unbelieving heart. Many seemingly believing Israelites, upon the news of the Anakims, and the walled Cities, believed not. Jorams profane pursuivant discovered his temper, when he said, This evil is of the Lord, why then should I wait upon the Lord any longer? 2 King. 6.33. Saul appeared to depend upon God, and sought to him in his troubles; but when God seemed to neglect him, and gave him no answer, than left he God, and sought to a sorceress. Rotten fruit will not hang upon the tree in a windy day. A shallow, a highway-plash of water will soon be dried up in a scorching sunshine. One who is only a believer, by a shallow outside profession, will soon leave believing and professing. 2 Chro. 32.31. Deut. 8.2. & 13.3 For a while he will believe; but in time of persecution he falls away. Wisely therefore doth God seem sometime to disregard and reject his own children, to try the sincerity of their confidence in him; and whether they will cease to depend upon him, because he seemeth not to provide for them. Nec iratumcolere destitit numen. Virtus fidei credere quod non vides, merces fidei videre quod credis. Aug. in Ps. 109. They who depend upon God continually, depend upon him truly. God makes it appear to all the world, that his people serve not him, to serve their own turn upon him, and that they are neither hirelings, nor changelings. It is the efficacy of faith to believe what we see not, and the reward of faith to see what we believe. How improvident are those mere professors and appearing Israelites, who please themselves with shows of believing and cleaving to God? their paint will not endure the washing, nor their refuge of lies keep out the storm: when sufferings, death, or judgement approach, their confidences will be rejected. Christians! labour for a faith unfeigned, yea both true and strong; there may come times that will require it. 2. In vain do they who live in unbeleef, Observat. 2. pretend against their other sins. So long as that lives, no sin will die, notwithstanding instructions or corrections. Sin may be brought to the place of Execution, but it will not die, so long as unbelief brings it a protection; and while it is backed by this, it will but laugh at all the means used to mortify it. As faith quencheth the fiery darts of the devil, so will unbeleef quench the holy darts of the Spirit. The sin which is armed with it, will not be wounded by the sword of the word; but will save its skin, much more its heart, till faith set it naked to the strokes of that sword. Our neglect of, and coldness in holy duties, comes from our not believing a benefit, that will bear the charges of fervency and frequency in performing them. Unbelief eclipse the wings of prayer, that it cannot ascend; and turns much praying into much speaking. Whence is all our trouble, and impatience in adversity, but from want of that grace which comforts the heart in God, and makes us quietly to rest and trust on, and in him? Whence are those base indirect courses to get a living by lying, deceiving, etc. to be made rich by a worse than the king of Sodom, but from the not believing God to be an alsufficient portion, that he will never leave or forsake us, & c? From what but unbelief proceed all the temporize, haltings, and sinful neutralities? In tentations to all these, faith is our victory, and unbelief our defeat, which makes men unworthily to render themselves prisoners to every promise, and threat; causing them either to have two hearts with the hypocrite, or no heart with the coward. They who have little faith, have much fear; and they who have no faith, Jer. 17.5. will be all fear; even slain, and not by the sword. Whence proceeds all our carnal confidence, and trusting in an arm of flesh, but from this sin, which makes the heart depart from the Lord. Peccatum furti & homicidii sunt peccata carnis, et facilè intelliguntur in parte superiore, animâ scilicet & intellectu: sed ipsa anima suum incomparabiliter majus vitium, et trabem in oculo suo non sentit, sed festucam corporis facilè videt. Luth. Trabenses judicant festucenses. Id. Whence come the unbrotherly breaches and divisions among brethren, but from the distance which by unbeleef is between God and us; Christians being like lines, which come the nearer to one another, as they come nearer to the Centre Unbelief lies at the bottom of all these sins. And all mortification of sin, which comes not from a principle of affiance in God through Christ, is imaginary. How short sighted are they into their misery, who are troubled for their scandalous sins of drunkenness, adultery, murder, etc. but neither observe, nor sorrow for their unbelief, the mother sin, the main sin, the nursery of all sins? The soul (saith Luther) is an hypocrite, that sees a mote in the eye of the flesh, but not a beam in its own eye; namely, infidelity, which is incomparably greater than all sins committed by the body. 3. Great is our forwardness to fall into the sin of unbeleef. Observat. 3. God seemed to study the prevention of this sin among the Israelites, but it broke the bars that he put in the way to stop it. Covenants, Oaths, Miracles, Plagues, were all as easily snapped in sunder by this sin, as were the Cords by Samson. Even Christ himself marvelled at the strength thereof, in opposing the power of all he had said and done, Mark. 6.6. We are carried unto unbelief both by the tide of our own natures, and the wind of tentation. Our hearts, ever since we left God, crave and look for relief from sensible objects; and having forsaken the true, embrace even any opinionative God or good, which hath enough to flatter into expectations, though nothing to fill, or to yield satisfaction. And so great is our natural pride, that we had rather steal than beg, rather rob God of glory by resting upon our own crutches, then go out of ourselves to depend upon another for happiness. The batteries of Satan are principally placed against faith. He would not care for taking away our estates, names, liberties, unless he hoped hereby to steal away our faith. He fans not out the chaff, but bolts out the flour. Luke 22.32. Satan (saith Christ to Peter) hath desired to winnow thee as wheat; but I have prayed for thee, that thy faith fail not. Satan's first siege in Paradise was laid against the faith of threaten. He knows that all our strength, like Samsons in his Locks, is from laying hold upon another: If therefore he can make us let go our hold, which is our faith, he desires no more. Faith is the grace that properly refisteth him; and therefore he principally opposeth it: unbelief befriendeth Satan, and therefore he most promotes it in our hearts. Oh that we might most fear and oppose that sin, which is most difficultly avoided, and most dangerously entertained. Of all keep, keep thy heart; and of all means principally use this, of keeping out unbeleef. 4. Nothing more displeaseth God, Observe. 4. than the forsaking of our own mercies. In the true loving of ourselves, we cannot provoke God. He is angry with Israel because they refuse that which might make themselves happy. God loves to be giving, and is pleased with them who are always taking in his goodness. Unbeleef obstructs mercy, and God opposeth unbeleef. He delights in them who hope in his mercy. He hath such full breasts, that he is most pained, when we will not draw them by believing. The great complaint of Christ was, that people would not come to him for life. He was grieved for the hardness of their hearts; and incensed against those guests that would not come, when they were invited to the feast of his Gospel-dainties. He is so abundant a good, that he wants nothing; or if he doth, he wanteth only wants. If he be angry with us, how should we be displeased with ourselves, for rejecting mercy? It's the proud and unbeleving soul, which God only sends empty away. They who will buy his benefits, must leave their money behind them. How inexcusable are they who perish! they starve and die in the midst of fullness. But alas, we are the poorest of beggars, not only without bread, but without hunger. Oh beg that he who bestows grace upon the desires, would first give us the grace of Desire. 5. Observat. 5. Nullum genus insipientiae, infidelitate insipientius. Bern. de Consid. None are such enemies to unbelievers as themselves; nor is any folly so great as Infidelity. The business and very design of unbelief, and all that it hath to do, is to stop mercy, and hinder happiness. Every step which an unbeliever takes, is a departing from goodness itself, Heb. 3.12. And no wonder if such an one carry a curse along with him, Jer. 17.5. and (ver. 6.) if he be like the heath in the desert, and shall not see when good cometh. Unbelief is like the unwary hand of him, who being without the door, pulls it too hard after him, locks it, and locks himself out. Faith is the grace of receiving, and unbelief the sin of rejecting all spiritual good. How vainly doth the unbeliever expect refreshment by going from the fountain; or gain, by leaving the true treasure? Distrustful sinner! who is the loser by thy incredulity; and who would gain by thy believing, but thyself? What harm is it to the cool and refreshing fountain, that the weary passenger will not drink? and what benefit is it to the fountain, though he should? What loseth the Sun, if men will shut their eyes against its light? what gains it, though they open them? What good comes by distrusting God, unless the gratifying of Satan in the damning of thyself? How foolish is that disobedience, that will not wash, and be cleansed from a worse leprosy than Naaman's: that like a man in a swoon, shuts the teeth against a life-recalling cordial: that will not open a beggar's hand for the receiving of a Jewel, more worth than all the world: that believes the Father of lies, who cannot speak truth, unless it be to deceive; and will not trust the God of truth, nay Truth itself, to whose nature lying is infinitely more opposite, than to our good? O Unbeliever! either thou shalt believe before thou diest, or not: if not, how scalding will be this ingredient, among the rest of those hellish tortures which hereafter shall complete thy pain, to consider, that offered, sincerely offered mercy was despised! that the promise of grace and truth daily desired thy acceptance, but had nothing from thee but contempt! That thou, who art now crying eternally and vainly for one drop, hadst lately the offers and entreaties of the fountain, to satisfy thyself fully and for ever! If thou shouldst believe before thou diest, how great a trouble to thy heart holily ingenuous, will it be, that thou hadst so long together such unkind thoughts of Mercy itself: that thou didst deem Truth itself to be a Liar! How angry wilt thou be with thyself, that thou didst so slowly believe; and so hardly wert brought to be happy! 6. Observat. 6. Our greatest dangers and troubles are no plea for unbelief. Notwithstanding Israel's tentation, their unbelief was a provocation. A howling wilderness, and dismal tidings excused them not from sin in distrusting of God. Even he who hides his face from the house of Jacob, is to be waited for. When we sit in darkness, and see no light, we should trust in the Lord, and stay ourselves upon our God. Faith goeth not by feeling and seeing, but should go against both: It must both believe what it sees not, and contrary to what it sees. Psal. 119.49, 114. Verbum fidei pabulum. Not outward props, but the stability of the word of promise, should be the stay of our Faith; a stud that ever stands, though heaven and earth should fail. In thy word (saith David) I do, and thou hast caused me to hope. The greatness of danger must not lessen Faith. Dangers are the element of Faith; among them faith lives best, because among them it finds most promises. When the world is most against us, than the word is most for us. Faith hath best food in famine, and the fullest table in a time of scarcity. The very earth which we tread on should teach us; this so massy a body, hangeth in the midst of the air, and never stirreth from its place, having no props or shores to uphold it, but the bare word of God alone. Cum rogo te nummes fine pignore, non habeo, inquis: Idem si pro me spondet agellus, habes. Quòd mihi non credis, veteri fidóque sodali; Credis coliculis arboribúsque meis. Mart. Ep. 25. l. 12. Fides non habet meritum, ubi ratio humana praebet experimentum, Gregin Evang. God must be trusted upon his promise without a pawn. An usurer will trust a beggar, a liar, a bankrupt, for his pledge. And shall we believe God no further? this is not at all to trust him, but his security. It is a lame faith that cannot go without crutches. He that cannot stand when his stilts are taken away, was held up by them, not by his legs. He whose faith keeps not up when outward comforts are removed, stood not upon the promise, but upon earthly props. The faith which Christ commends, is that which believeth much, and sees nothing. Blessed (saith Christ) are they who have not seen, and yet have believed. This was the Commendation of Abraham's and Stevens faith, Romans 4.18, 19, 20. Act. 7.5. Such a faith quiets the heart most, in testimony of its own sincerity, and against expectation of any threatened, and in the sustaining of any incumbent difficulties. Oh how sweet a life leads that Christian, who doth all by another! who gets the blessing without hunting; and whose only work is to sit still and trust God; and (like joseph's Master) to leave all in the hand of another; to have all its comforts compendiously from one object, and not to take a wearisome circuit about the whole world for contentment; to sit at his father's table, and not to beg for food from door to door? And such a faith honours God as much as it quiets the soul. It proclaims that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be believed for himself; it desires not that the creature should be bound for God, though he seem never so backward to perform his promise, and accounts itself as rich in respect of what it hath in hope, as what it hath in hand. Yea, in the enjoyment of comforts, it placeth its trust only in God; and if God doth not withdraw created props from it, yet it will withdraw its confidence from them; using them, indeed, in thank fullness to the giver; not trusting them in stead of the giver. O noble, glorious life of believing! to draw our comforts thus out of the bosom of God himself; not to be beholding to the dunghill for our delights; not to live (with worldly men) upon mud and corruption, but upon the pure and heavenly breathe of the spirit in the promise. A life emulating that of the Angels; for though indeed, believers use the world, feed, and sleep, marry, and are given in marriage, yet they only enjoy God, and their better part is wholly solaced with him that shall suffice them in glory. 7. Observat. 7. It should be our principal care to get believing hearts. Even such an holy affiance in the promises, as may shelter from that destruction which befell these unbelieving Israelites. To this end, 1. Truly, and upon the terms of the Gospel, wholly and solely accept of him, who is the Mediator of the Covenant, and through whom alone, every promise in it, is made good to the soul, and is yea and amen. 2 Cor. 1.20. Out of Christ, promises are but mere speculations; nor can we, unless united to him by faith, challenge any blessing by virtue of a promise. A Christlesse person receives blessings, as one that finds a piece of silver accidentally in the streets, and not as a man who receives a sum of money due upon covenant. 2. In relation to the promises to be believed, which are the element wherein faith lives, 1. Find them out, and lay them ready: find out a promise suitable to every exigency of thy condition. How can a man claim money upon a covenant, who knows not where that distinct bond is laid, upon which he is to demand it? Go to the several promises for the supply of thy several wants. Mark what promises God hath made for pardon, grace, direction, protection, provision, and ever make choice of some one or two of every kind, which thou mayst run to with speed. A Christian should do in this case with the promises, as one which is given to fainting fits, who carries his aquavitae bottle always about him, and sets it constantly at his bed's head, that it may be at hand. 2. Ponder the promises: Go aside, separate thyself, suck and hid their sweetness, dwell upon them. Dive in thy meditations into their freeness; Consider that promise hath made God a debtor, and freegrace made him a promiser: Into their fullness; there being enough to relieve the largest capacity, and gretest necessity; they having more oil than thou hast vessels; even enough to be revealed from faith to faith: Rom. 17. Into their stability; they being bottomed upon Truth and Strength itself, the strength of Israel who cannot lie; as sure as Gods own essence, which is pawned by an oath for their accomplishment, (for he swears by himself;) they being further confirmed by the death of him, who hath bequeathed all the benefits of the promises by his will and testament; in which respect they are the sure mercies of David. 3. Be convinced by the promises, to see the whole heart and meaning of God in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1. significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convincere, & causam aliquam eò deducere, ut objici aut praetexi nihil amplius queat. Hyper. and to be under the authority and evidence of them. Faith is an evidence, conviction, or a convincing demonstration: Laban, when he saw how matters stood between the servants message, and the affection of Rebeccah, said, The thing proceedeth from the Lord, we cannot speak bad or good, Gen. 24.50. The Lord having brought thee under the condition of the promise, and since thou canst not deny but that the promise hath a stable foundation, say, Lord, I must needs yield, I am unable to gainsay thee, I confess myself overcome. 4. Consent, cleave to, clasp about the promises, Isai. 1.9. as the ivy about the oak; roll thy soul, and rely upon it; concur with it, and be carried down the stream of it, against the motion of thine own rebelling heart. As Rebeccah, convinced that the marriage was from God, being called to speak, answered, I will go. 5. Plead the promises: In tentation and sense of unworthiness, strong unlikelyhood of making them good may be represented to thee, but even then cling to them closely. The woman of Canaan would not be put off by silence, and vilifying terms; she was called a dog, yet she held close to the word, that Christ was the Son of David; happy she, that in this, she was like a dog, namely, in that she would not be beaten off. 2 Chron. 20.9 Thus Jehoshaphat pleaded with God by the promise made to Solomon, and so prevailed against the children of Ammon. 3. Beware of giving way to the love of any one sin. The love of sin hinders believing. Sin will not act beleevingly, nor faith sinfully. It's the nature of sin to cause guilt and fear, it expects not performances, but repulses from God. How can any one depend upon me for a courtesy, who knows that I am acquainted with his underhand and unkind contrivances against me? Besides, the love of any one sin, hinders from yielding to the terms of the promise; it would be lose, and yet have God bound; whereas he never made his promises to gratify lust, but to engage us to holiness. Nor will faith act sinfully. Faith embraceth the whole word of God, even precepts as well as promises, and respects the rules prescribed, as well as the rewards promised; it works uniformly, and it trusteth to God in the way of his commands, not in the precipices of sin; Trust in him, and do good, Psal. 31.3. Besides, it acts warily, and in the eye of God, and therefore holily, and tells us, that if we must not tell a lie to promote God's cause, much less to procure our own comforts. 4. Limit not Good for the way of accomplishing of his promise. This is the noted sin of Israel; Psal. 78.41. They limited the holy one of Israel; they circumscribed him for the way of bestowing of mercy, Dcum metiri suo modulo. Cal. in loc. within the narrow bounds of their own apprehensions. Whereas, if he will work, who shall hinder him? Faith triumphs over difficulties, and measures not God by the narrow scantling of reason; knowing that things that are impossible with us, Rom. 4.19. are easy with God. This was the excellency of Abraham's so much commended faith, that he considered neither the improbability of performing the promise of having a son when his body and Sarahs' womb were both dead, Heb. 11.17. nor the incongruity of performing the command of sacrificing his son, which seemed to destroy both God's faithfulness and his own expectations. And this is indeed the duty of believers, only to consider who promiseth, and who commands, and neither to question what is promised, though never so impossible; nor to forbear what is commanded, though never so unpleasing. 5. When God affords thee creature-props, trust not to them. Men would never be distrustful when the creature departs, if they did not confide in it, when it stays. If we would not account ourselves the stronger for having worldly helps, we should not esteem ourselves the weaker for the wanting them. Can we live upon God alone in the use, we might live upon him alone in the loss of the creature. It's a noble faith that depends upon God in the strength of means; like that of Asa and Jehoshaphat, the former of whom having an army of five hundred and fourscore thousand to rest upon, 2 Chron. 14.8.11. 2 Chron. 17.14, 15 2 Chron. 20.12. when Zerah the Ethiopian came against him, adventured not upon so feeble a crutch, but expresseth himself thus in his prayer: Lord, we have no power, and we rest on thee: and the later, when his enemies made war upon him, though he had an army of eleven hundred and threescore thousand fight men, professing thus: Lord, we have no might, neither know we what to do, but our eyes are upon thee. He who will account God to be all, when the creature is at the best and fullest, will surely account him so, when the creature proclaims its nothingness. 6. Trust God in the serving of his providence, and in the use of such means as he hath appointed and sanctified: He that will not do for himself what he can, may not trust that God should do for him what he would: Though man liveth not by bread alone, but by the word (of blessing) which proceedeth out of the mouth of God, yet that word is by God annexed unto bread, not to stones; and that man shall not trust God, but tempt him, In viis custodiet, nun quid in praecipitiis? Bern. ser. 14. in Psal. Qui hab. who should expect to have stones turned into bread. If God hath provided stairs, it is not faith, but fury, to go down by a precipice; thus david's trusting in the name of the Lord, made him not to throw away his sling when he went against Goliath. jacob's supplicating of God, made him not neglect the sending a present to his brother: The fast of Esther made her not forget to feast the king: second causes are to be used in obedience to God's order, not in confidence of their own help; the creature must be the object of our diligence, though not of our trust. Faith, while it causeth us to be so diligent in the use of means as if God did nothing for us, causeth us so to withdraw our trust from the means, as if God were to do all for us. He who in observing the other rules, hath also added this, may quietly rest upon God for promised mercy, lay the matter before God, and humbly put him to the accomplishing part. VER. 6. And the Angls 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 second example of God's severity, which was expressed against the fallen Angels, these two parts are contained. 1. The revolt and defection of the Angels. 2. The ruin and downfall of the Angels. I. In the first, these three particulars are principally considerable. 1. By whom this defection was made. 2. From what this defection was made. 3. Wherein this defection was made. 1. It was made by the Angels. 2. It was from their first estate, and their own habitation. 3. It was 1. in not keeping the former, and 2. In leaving the later. II. In the second, are considerable these two parts. 1. The punishment which now they undergo in the prison; they being in that, reserved in everlasting chains under darkness. 2. The punishment which shall hereafter be laid upon them at, and after their appearing at the bar. They being reserved, etc. unto the judgement of the great day. In the former, their punishment of the prison is twofold. 1. Reservation in everlasting chains. 2. Under darkness. In the later, their punishment is considerable, 1. In that to which they shall be brought, viz to judgement. 2. In the time when they shall be brought to judgement, viz. at the great day. I begin with the first part, Part 1. their defection and revolt; and therein I consider, 1. The persons by whom this defection was made, viz. the Angels. EXPLICATION. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angels, Angelorum nomen sacrae scrip turae peculiar: prafani Scriptores Graeci per vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latini Geniorum, ferè exprimunt. Synop. pur. theol. disp. 12. p. 117. is a term peculiar to the Scripture; profane Writers among the Grecians, express them by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and those among the Latin, by the word Genii. It properly is a word which intends the office of angels, and signifieth no more than messengers, or those who are sent at the command, and by the commission of their superiors. And yet it comprehends and recalls to mind the essence of Angels, which is considerable before the office, and without which the office is but a mere notion. Briefly therefore for the explaining thereof, I shall consider, 1. The nature and essence. 2. The office and employment of Angels. 1. For their essence: Angels are spiritual and incorporeal creatures, subsisting by themselves. 1. By the name of spirits the Scripture useth to express the essence and nature of angels: Nomen spiritus nomen est naturae. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 104.4. Heb. 1.14. and it's used both to denote good and bad angels: of the former its said, he maketh his angel's spirits; a place cited in the New Testament, Heb. 1.14. Of the later, 1 Kings 22.21, 22. its said, There came forth a spirit to persuade Ahab to go to Ramoth Gilead; Who afterward proved a lying spirit in the mouth of all his Prophets. And Mat. 8.16. when they brought to Christ many who were possessed with devils, the Evangelist immediately subjoins, that he cast out the spirits with his word. And our Saviour plainly expresseth that such persons who have not flesh and bones (and such are angels) are spirits, Luk. 24.39. Nor is it imaginable but that those are spirits, of whom a legion, that is, at least six thousand (according to Hierom) may be in one man; but this is clearly asserted concerning the devils, or evil angels, Luk. 8.30. Where it's added, that many devils were entered into the man. Nor can any but spirits get entrance into bodies, without moving or hurting them, and into prisons and other places, when closely shut up and most narrowly watched. 'Tis true, angels have often appeared in humane bodies and shapes. The Son of God, before his incarnation, as also the holy Ghost afterward, did so; and yet it follows not hence, that their essence is corporeal; as neither can it be evinced, that souls are corporeal, because Moses appeared to the Disciples in an outward shape. These their bodies might either be such only in show and appearance, or if they were true bodies, they were only joined to them for a time by God's power, and afterward resolved again into their own principles, as also were their garments, which the angels did wear, while they conversed with men. And whereas * Tertul. lib. de carne Christi et contra Praxeam. Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div. Daem. cap. 3 5. l. 15 c. 23. de Civ. Dei. Bern. ser. 5. in Cant. Angeli compa ratione nostrorum corporum, sunt spiritus; sed comparatione summi et incircumscripti Spiritus, sunt cor pora. Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices: compowntur ex actu & potentiâ, ex subjecto & accid eutibus, ex esse & essentia. Polan. Syn●ag. 1779. pag. sundry of the Fathers have asserted, that the angels are corporeal, and have bodies of their own; they are to be understood commonly as speaking of them in comparison of God, as if though being compared with us, they are spirits; yet compared with God, they are bodies. And certain it is, that angels are not spirits purely and altogether simple, as God is, who only is that most simple Spirit; and yet it's conceived by learned Zanchy, that their bodies are more refined, subtle, and pure than either bodies aerial, or celestial, which were created out of the first matter, and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed, or the Empyrean, wherein (he saith) they were created, and which are of a corporeal substance, but far more excellent for their purity, than the other heavens. From this spiritual nature of the angels, flows their immortality, incorruptibility, or immutability; for since they are immaterial, and free from all contrary qualities (composition of matter and form, and the contrariety of qualities being the causes of intrinsical corruption) they are rightly termed incorruptible. Indeed, only God is simply immutable, who is a being of himself, and not by participation, and every creature is mortal, mutable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and may be brought to nothing, by him who made it of nothing, should he only withdraw his sustaining power. Easie in angelorum naturg nul la propriè est potentia passiva, propter quam possunt dici corruptibiles; propter potentiam tamen Dei activam, à qua illorum esse dependet, simpliciter dici incorruptibiles non possunt. Zanc. de op. Dei. But a thing may be said to be mortal and corruptible two ways, either by a passive power which is in it self, or by an active power which is in another, and upon whom it depends; now although in the nature of angels there be no passive power whereby they are corruptible; yet in respect of the active power of God, upon which their being depends, they cannot simply be termed incorruptible, because if God withdraw his power, they would instantly perish, though denomination being from the nearest and internal cause, they may properly be called incorruptible. 2. Angels are true subsistences, or substances by themselves and separately subsisting. The Sadduces of old, and the Libertines of later ages, have held that angels are only certain inspirations, motions, and inclinations of the mind; and that the good of these are the good angels, and the bad of these the bad angels. But that they are Vera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are substances, and truly subsist by themselves, is most clearly evinced, 1. From their creation: Accidentia sunt concreata. Psal. 104. Actiones sunt suppositorum. God created no accidents separately from their sustances; accidents were concreated in and with their substances. But angels were created by themselves, and not in any subject. 2. From their actions; they praise God, they worship the Son; they are heavenly messengers, they assume bodies, defend the faithful, they have wrestled, eaten, been received as strangers, had their feet washed, etc. they shall gather the Elect from the four corners of the earth, they shall come with Christ to judgement; none of which actions could be done, unless they were substances. 3. From their endowments; they have life, power, understanding, wisdom; they are immortal, they are excelling in strength; some things they know not, as the day of judgement. Some of them sinned, others abide in the truth. 4. From their happiness and misery: Some of them behold the face of God, and are blessed and glorious; Mat. 18.10. Mat. 25.41. Mar. 12.25. others are punished in everlasting fire, prepared for the devil and his angels. 5. From that likeness which we shall have to them in heaven, where we shall be as the Angels: Shall we there cease to be true substances? This for their Essence. 2. The consideration of the Office of angels, follows, and this the word Angels properly denotes, Angelus nomen officii, spiritus naturae. Aug. in Psal. 104. Luk. 7.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nuncii, legati. Mat. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex co quod est, spiritus est: ex eo quod agit, angelus est. Aug. ubi sup. Mal. 3.1. Dan. 4.17. which is not a word expressing the nature, but the office of angels; and the words both in the Hebrew and Greek intent the same; they importing messengers, or such as are sent. The word Angels or messengers, is applied in Scripture both to good and bad angels. 1. To good angels most frequently, who are those ministering spirits, spoken of Heb. 1.14. and are in Scripture more commonly called by a name of office, than of nature, because God delights in their service, and they themselves are more glad of obeying God, than of their very being. In regard of office, that Christ himself accepted the name, and is called the Angel of the Covenant. They are by God, sent forth for the good of his people. Hence they are called watchers, ministering spirits, etc. And for those who shall be the heirs of salvation, they minister three ways. 1. In their life: 1. By defending them from their enemies. Their angels (saith Christ) always behold the face of my Father. Matt. 18.10. Apoc. 12.7. 2 Kin. 6.16. Psal. 91.11. Dan. 10.20. Psal. 34.7. Isai. 37.36. Act. 12.23. Michael and his angels fought in defence of the Church; and the prophet Elisha spoke of the angels, when he told his fearful servant that there were more with them then against them. The angels of the Lord pitch their tents about them that fear him. An angel it was that slew the army of the Assyrians; that delivered Peter out of prison; as also preserved Lot. 2. By comforting them. Thus an angel encouraged Jacob, Gen. 32.5 when he feared his brother Esau; an angel it was, who bid Mary not to fear, Luk. 1.30. and who stood by Paul, and bid him be of good cheer, Act. 27.24. when Daniel had fasted an prayed, and angel it was who said, O Daniel, greatly beloved, etc. And afterward, fear not. Dan. 9.13. & 10.19 Luk. 22.43. Mat. 28.5. The women at the sepulchre meet with an angel, who comforted them. Yea an angel appeared unto Christ and strengthened him. The servant comforted the master. 3. By inciting and stirring them up to holiness, and in furthering their salvation: they suggest nothing but what is agreeable to the will of God; they can no more suggest a doctrine contrary to that which is revealed in the Scripture, Gal. 1.8. Rev. 22.16. Act. 7.53. Gal. 3.19. Luk. 1.31. Act. 1.11. Rev. 19.10. Act. 8.26. Act. 10.5. Act. 12.7. than they can be accursed; The law was revealed by the disposition of angels, in respect of their service and attendance in the giving thereof: by an angel was the incarnation of Christ foretold to the virgin, and by a multitude of angels was it proclaimed afterward. These instruct the Apostles concerning the coming of Christ to judgement, and forbidden the worshipping of themselves as idolatrous. An Angel leads Philip to expound the Scripture to the Eunuch; sets Peter at liberty to preach the Gospel; bids Cornelius send for Peter, to be instructed by him; Act. 16.9. and prays Paul to come over to Macedonia to help them, namely, by preaching the Gospel. 2. In, and after their death. An angel strengthened Christ when he was in his great heaviness of soul. Angels conveyed the soul of Lazarus into Abraham's bosom: Luk. 16.22. he who living, was licked by dogs, is, now dead, attended by angels. The glorious angels are as forward to carry the souls of the faithful to heaven, as every one is to share in the bearing the body of a great prince to the grave. The good angels in this work of conveying souls, are thought to watch, for prevention of the bad, who always seek to devour the Saints, living and dying. At the end of the world the angels shall be the glorious attendants of the great Judge; shall cite all to appear, and shall separate between the good and the bad; gathering the elect from the four winds, Mat. 24.31. from one end of the heaven to the other, so that there shall not one be lost. 2. The term Angels or Messengers, is also in Scripture bestowed upon the wicked and unclean spirits. Thus it's said, Diodat. Annot. Psal. 78.49. 1 Cor. 6.3. that God sent evil angels among the Egyptians; and of this the Apostle speaks in that Scripture, Know ye not that we shall judge the angels? and 2 Pet. 2.4. He spared not the angels that sinned. And these evil angels are employed; 1. In exercising the faithful with tentations, which God always turns to their good; Job. 1. Luk. 22.31. these angels stir up terrors against the faithful inwardly, and troubles outwardly: Satan sent his messenger to buffet Paul. 2 Cor. 12.7 Apoc. 2.10. He casts the faithful into prison. He casts his fiery darts, sometime tempting and alluring, at other times, affrighting and dismaying. 2. In being the executioners of God's displeasure against the wicked, whom for their wickedness, 2 Cor. 4.4. Gal. 3.1 God delivers up to these wicked angels, to blind, harden, and bewitch them with sin, and then to drive them to despair for sin; Satan employs them as slaves in the basest of work, and rewards them as slaves, with the smartest of stripes; often in this life, as in the case of Saul and Judas, and Abimilech; always after it, both by dragging away those souls to punishment who have followed him in sin; and by being a tormentor afterward of those, of whom first he was the tempter. OBSERVATIONS. 1. Observ. 1. How glorious a majesty is the God of Angels! If the lowest of earthly creatures, if a spire of grass, a worm, an ant, speak his wisdom and power, how much more do those glorious spirits, who excel in strength and understanding! How pure and simple a being, is that God, who is the father of all these spirits, How glorious he whom angels adore, and before whom principalities fall down! How strong is he, who with one word of his mouth, made so many thousands of those angels, one of whom overthrew an hundred fourscore and five thousand men in one night! How wise he, who is the father of all that light which angels have, and which is but one ray of his sun! Infinitely greater is the disproportion between one God, and all the angels, than between all those glorious hosts and the least ant upon the molehill. How can that king of glory want forces, who hath such a militia, so many thousands of such Chariots to ride upon, Psal. 68.7. such a heavenly host as all the millions of angels! Wonder, O man, that this Majesty, who is furnished with the attendance of angels, should accept of the services of worms. That he, the beholding of whose face is the heaven of those blessed spirits, and who hath their beauties constantly before him, to look upon, and the sweetness of the exactly skilful and melodious music of a consort, a chore of angels to delight him; that this God should accept of the chatterings of crane's, the blackness of Ethiopians, the stammerings, the lispings of infants, the jarrings of our poor broken instruments, the bungling services of which, even poor we ourselves are ashamed. What a word of condescension is that of Cant. 2.14. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely; and Joh. 4.23. The father seeketh such to worship him. Lord! thou dost not seek thus, because thou wantest servants, but because we want work; not because thou art defective in attendants, but abundant in grace and rewards, and delighted with that of thyself, which thou seest, wherever thou findest it. 2. How highly advanced is he who is God and man! Observat. 2. The excellency of angels speaks the greater excellency of him, who is above all principalities, and power, Eph. 1.21. Phil. 2.9. and might, and dominion, who hath a name above every name, Heb. 1.4, 6.1 Pet. 3.23. who is made better than the angels, whom all the angels are to worship, and unto whom angels, and authorities, Mat. 4.11. and powers, are made subject. When Christ was upon earth, the angels were his ministers: angels proclaimed his entrance into the world. Yea, not only at his incarnation, but tentations, resurrection, ascension, angels attend him, serve him, woship him. Our King hath not a guard of men, as the great princes of the earth, but a guard of princes; and not of princes only, but even of principalities and powers. Christ is the Lord of the holy angels. Exod. 25.20. The eyes of the Cherubims are fixed upon the Mercy-seat, the angels look upon Christ as their Master, expecting his commands. The vail of the tabernacle which covered the most holy, Exod. 26.31. (expressly signifying the flesh of Christ, which hiding his divinity, made way for us to heaven) was made of broidered work with Cherubims; there being hereby noted unto us, the service which the angels give to Christ as man. They are called, Mat. 16.27. the angels of the Son of man. Christ took not upon him the nature of angels, and yet they undertake the service of Christ. Blush, O man, that angels should obey him, and that thou shouldst rebel against him. Oh, since he is come to his own, let them receive him. Let not Christ suffer for his condescension. If submission to Christ, be the grace of angels, contempt of Christ is the sin of devils. Oh kiss the Son, subject yourselves to him, and so stoop to your own blessedness. And take heed of disgraceing that nature by sin, and of making it lower than devils, which Christ hath advanced above Angels. 3. Observat. 3. Psal. 8.3. How much below angels is poor mortal man! When David saw the Moon and Stars, he had selfe-debasing thoughts; how much more should we, when we contemplate angelical excellency! Angelus, si cum anima rationali comparetur, dici potest anima perfecta, quemadmodum & a nima dici potest angelus imperfectus. Angelus est integr a perfectáque substantia spiritualis; anima human a dimidiata & imperfecta, quia est forma corporis ac pars hominis. Angelus est totus spiritus; homo partim spiritus, partim caro, vel partim Angelus, partim bestia. Bell. de ascensione grad. nov. Even the best part of man, his soul, is lower than angels. An angel is a perfect soul, and a soul but an imperfect angel, for the angel is an entire, perfect, spiritual substance, but the soul is a spirit but imperfectly, and by halfs, because it is the form of the earthly body, and hereby a part of a man. An angel is all spirit; man part spirit, and part flesh: partly like an angel, and partly like a beast; an angel is all gold; a man partly gold, partly clay. How childish, yea brutish and dull is our understanding, in comparison of that of angels! What great pains doth man take for a little knowledge, how is he beholding for it to his senses, and discouse from the effects, to their causes; and after all industry, how doubtful, superficial, and staggering is he in his apprehensions! but angels behold things with one view, at once discern things, both effects and causes, and pierce into the substance as well as the accidents of things. As much difference between the knowledge of men and of angels, as there is between the sight of an Owl and an Eagle; an illumined Doctor, and a sucking child. How weak and impotent are the operations of the soul of man in comparison of those of an angel! the soul by the command of its will, can only move its own body; and that too, how slowly, how creepingly, and with what a dull progressivenesse, upon the dunghill of this earth! nor can it bear up this upon the water, in the air, and carry it whithersoever it will; whereas these spirits, with their alone force, can carry vast and heavy bodies upward, and whither they please. One angel wants no weapons, nay no hands to destroy a whole army. How far below the angels are we in habitation! The poorest pigeon-hole is not so much inferior to the ivory palaces of Solomon, or the blackest underground dungeon to the most magnificent mansions of a king as is man's habitation to that of the angels. How glorious is that court which is adorned with the presence of the King of glory; and how blessed those attendants which ever behold his face therein! Poor man hath no better lodging for his noble, heavenborn soul, than a cottage of clay, and that too so frail and crazy, as were it not once or twice every day daubed over, it would fall about his ears; and whethersoever he goes he is forced to carry, to drag this clog, this clay, this chain with him: whereas angels, free from the shackles of flesh, can move from heaven to earth, from earth to heaven, even as swiftly as can our very thoughts! Poor man! wilt thou yet be proud? Oh that we were as low in heart as in condition. How uncomely a garment is pride, for those who embrace the dunghill, when the glorious angels are clothed with humility! But alas, as the height of heaven cannot make an angel proud, so neither can the lowness of earth, no not of hell, make sinners humble. Oh that we might only have high thoughts of that condition, Luk. 20.36. wherein we shall be equal to the angels. Lord, though I beg that I may be more thankful for the metcies which I enjoy, than dejected for the troubles which I endure in this life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet grant, till I come to be like the angels in the full enjoyment of thyself, that about the sweetest of earthly comforts, I may rather be employed with patience, than delight. 5. Observ. 4. Angelical services require proportionable abilities As angels excel in forwardness, so in sufficiency▪ to be God's messengers; they are wise, strong, swift. Provide thou (said God, when he directed Moses what Officers to choose for public employment) out of all the people, Exod. 18.21. able men, such as fear God, men of truth, etc. not favour, money, seniority, etc. but grace, wisdom, and courage must advance men unto rule: A steed is not commended for prancing and trappings, but for swiftness, and holding out; officers in Church and State are not for sight, but for service. We judge not of a pillar by its beauty, but its strength. Should the pillars of a building be all gilded and adorned, yet if within they were rotten and crazy, we should fear to abide within that building. It's better to be under a zealous faithful John Baptist, though his raiment be hair and leather; than under a silken Diotrephes, who is all for pre-eminence, nothing for performance. Oh with what unworthy trash and rubbish have we, and still do we put off the gerat King! In prelatical times, he that could but sing, and cross, and cringe; and since, he that can but make a noise, and hath but boldness enough for an hour, was, and is sufficient for that work which requires the abilities of an angel. Mal. 1.14. Cursed be that deceiver, who hath a male in his flock, and sacrificeth to the Lord a corrupt thing. And what but curses from God and man those will meet withal, by whose means such corrupt and contemptible services are offered to the great King, I do not understand. Is thy lame, thy sickly, thy dullest child, the refuse of all thy number, good enough to make a Minister? Had Achish no need of mad men, and hath God need of Idiots? 5. Angelical abilities require proportionable services. Observat. 5. Angels excel in sufficiency, and they likewise excel in forwardness to be God's messengers. They are wise, strong, swift; but they think not their best and greatest gifts too good, too great for him that is the best and greatest. God expects his tribute out of all our receipts, and they should be all for him, as they are all from him; Luk. 12.48. Where much is given, much again is required. They who are full, should be free, and pour out to others. We must return as we have received. They who have received the endowments of angels, should return their employments. He who hath ability to do better than others, and yet is but equal to them, doth therefore worse, because he doth not better. How unworthily do those deal with God, who are angels for taking in, and yet, below the very brutes for laying out of their abilities! even the very Oxen are strong to labour. How bad, how hard a master is God proclaimed, by such servants, who can, but will not work! How little is the place, the age wherein they live, beholding to them! David served his generation, and then fell asleep; but these fall asleep while they should be serving their generation, and rest from their labours, even before they are dead. How just with God is it that these who will not give God the interest, should forfeit the principal! and that they who will not use, should lose what God hath given them! Gifts will not be augmented, unless acted; nay, how frequently, but sadly, have I observed, that they who have been even angels for their abilities; have by sloth and sensuality grown even below men, and lost the edge and smartness of all their parts; and like unsavoury salt, been good for nothing but the dunghill! 6. Observ. 6. Greatly is that God to be feared who hath all the angels at his command. Sinners are never safe when most securely sinning. If God speaks the word, angels will execute his pleasure upon them. Who dares to provoke a General, that is in the head of a puissant army! The heavenly hosts do but wait for the word, to destroy the enemies of their Master, and Commander in chief. An angel smote proud Herod, who robbed God of his glory. How foolishly-bold is that sinner, who thinks to prevail against God by rebellion! The best policy is for us to cast down the weapons of sin, and to make him our friend in Christ, who is the Lord of all those glorious hosts; and if a King should consider whither he be able with ten thousand, to meet another King coming with twenty, how should we consider whether our hearts can be strong in contending with that God, between whom and us, there is an infinite disproportion, and as we are sinners, an infinite opposition. 7. Observe. 7. Psal. 34.7. God's people are always safe. The angel of the Lord pitcheth his tents about them that fear him. None are so nobly attended as Saints; they have a lifeguard of angels to encompass them about: Angels are as careful of the faithful, as a nurse of her sucking child; they bear them up in their arms, that they dash not their feet against a stone. Psal. 91.11. God at the birth of the faithful, puts them (as it were) out to these to tend; and at their death, he makes these nurses to bring home his children again. They keep them from receiving hurt from others, and offering hurt to themselves. The faithful are not to be judged by what we see of their danger, but what we read of their safety. Can they but open the eyes of their faith, they might see the mountains full of horses and Chariots in all dangers, and more with them then against them. 8. Observat. 8. It's our duty to take the care of those who are below us. None can be so much under us, as we are under angels. If those heavenly spirits attend upon a lump of earth, how regardful should we be one of another, Heb. 13.3. Isai. 58.7. as being in the body! How unsuitable is it to hid our eyes from our own flesh! The angels are not ashamed to serve us though we smell of the earth, and the dungeon; and do more condescend, than a Prince in attending upon a man full of sores and vermin; Rom. 12.16. let us condescend to men of low estate; and account no work too low for us, but sin. 9 The higher the privileges are which any abuse, Observe. ult. Psal. 103.20. Mat. 12.29. Rev. 10.1. 2 Kin. 19.35. 2 Chron. 6.17. Psal. 68.17. Psal. 14.20. Dan. 8.16. and 10.14. the greater shall be the punishment for abusing them. Angels were creatures placed in the highest form of the Creation; for their nature, they are spirits; for their dignity, they are principalities and powers; for their employment, the messengers of the most high; in strength they excel; the Devil is called the strong one. Angel's can break iron chains, open prison doors, and iron gates; one can destroy whole armies. They are the hosts of heaven, God's militia, his chariots. For their wisdom, they are termed by Philosopher's Daemons and Intelligences; admittable is their knowledge, natural, experimental, revealed. The widow of Tekoah told David, that he was wise according to the wisdom of an angel of God, 1 Sam. 29.9. 2 Sam. 19.27. to know all things on the earth. And when the Scripture attributes the highest praise to inferior creatures, the comparisons are borrowed from the angels. The king of Tyrus is called an anointed Cherub. Ezek. 28.14. Mat. 11.10. Rev. 2.1. Act. 6.15. Videtur haec apud Judeos, pa. raemialis locutio. Lorin. in Act. 6. Psal. 78.25. The most eminent among men are called angels. David admiring man's glory, breaks forth thus, Thou hast made him little lower than the angels. They saw the face of Stephen, as if it had been the face of an angel. If I speak (saith Paul) with the tongues of angels. If they had tongues, they would speak incomparably better than the most eloquent Orator. Man did eat angels food. But the higher the created excellencies of angels were, the lower did sin pull them down. Sin will make one who is an angel for perfections and privileges, to become a devil for impiety and punishment. If an angel sins, he makes himself a devil; if he falls, he falls as low as hell. The more accomplished any one is, with abilities, when that is wanting which should sanctify and season them, the more destructive their abilities become to themselves and others. The better the weapon is, which a mad man holds, the more dangerous is his company. Nothing more precious and beneficial than an Uuicorns horn in the Apothecary's shop, but nothing more deadly than it, when used by the fierce creature to wound men. None have done the Church of God so much hurt, or tempted so many to sin, as some whom we may call fallen angels; who, by their places, were the Lords messengers, and for their knowledge, as the woman of Tekoah said of David, 1 Sam. 14.17. Ingenium Galbaemalè habitat. like an angel of God. Great pity that their abilities had so bad a lodging; and that either their heads should be so good, or their hearts no better. Whom hath the devil made use of in all ages for Heresiarcks, and ringleaders into heresy and profaneness, but fallen angels, Popes, Popish prelate's, Jesuits, and men reputed, at least for subtlety, and often for piety. But the eminency of their abused parts and places, Non datur sal salis; ejus deperdita vis non potest restitui. makes a dismal addition to their wretchedness. None hath God left to fall so irrecoverably; nor is the lost savour of this salt, again to be restored; for what salt is there that shall season unsavoury salt? Nor hath God spared to throw some of them (the popish Apostates) already on a dunghill of disgrace, and made them trampled on by all: and without repentance, the present seducers must look for the same reward. In a public Minister of Church or State, smallest sins are abominations, blasphemies. God will be sanctified in those who draw near to him in any eminency of employment. If a Princeh ave servants in places remote from his person, he looks they should not disgrace him by their carriage; but if they wait upon him at his table, than he expects more exactness of deportment from them. God looks for holiness in all his servants; but most of all in his angels. Those whom he prefers to places of ministry and nearest service about himself. The second particular considerable in the revolt of the angels is, from what they made their defection. 1. From their first estate. 2. From their own habitation. EXPLICATION. 1. For the Explication of the former. These words first estate, are in the Greek contained in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Augusti principium clade variana memorabile factum. Suet. in Octau. In Graeco, principii vocabulum, quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non tantum ordinati● vum, sed & potestativu●● capit principatum: unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt Principes & Magistratus. Tert. advers. Hermog. Sunt quidem adhue inter Angelos malos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6.12. sed infernales, non coetestes. Geth. in 2 Pet. 2. which sometime signifies principality; sometimes, and most properly, beginning. And hence it is, that Oecumenius and some others, conceive that the angels are here said to leave their principality, height, eminency, principal dignity which they had by creation above all the creatures; angels being by Paul called (Col. 1.16.) principalities (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) This interpretation (saith Junius) seems too narrow, though not altogether (as Beza thinks) to be excluded. Others by this beginning understand God himself, who was the author of their first being; but this seems to be an harsh phrase and expression, to make the keeping of their beginning, Non servaverunt suam originem, id est, rectitudinem in quâ conditi erant, q. d. justitiam origin●lem. Est. in●●. 2. Sentent. dist. 3. or first estate, to be the adhering to, and acquiescing in God, who gave them their first being. The best interpretation and that which is most agreeable to the scope both of these and other Scriptures, seems to be that which makes this their first estate to be that original and primitive condition of angels, not as they are substances spiritual and immortal (for such even the fallen angels are) but, as they were created with their original holiness, righteousness, or integrity of nature; in which respect, the Elect angels which were preserved from falling, are called the angels of God, of the Son of man, holy, and such as behold the face of God. This first estate, which Judas saith, these wicked angels kept not, Christ expresseth by this one word, Truth; where he saith, Joh. 8.44. that the devil did not abide in the truth, and, hath no truth in him. By truth in this place is to be understood that righteousness and true holiness, holiness of truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wherein stands the image of God, Eph. 4.24. nor is it unusual in Scripture to express that rectitude of heart and life which is bestowed upon renewed persons, by the word truth. Remember (saith Hezekiah, 2 King. 20.2.) how I have walked before thee in truth. And fitly may holiness be called truth, in regard it neither deceives him in whom it is, by false hopes; nor any other by mere shows. Bonam voluntatem in eyes, quis fecerat, nisi ille qui eos, cum bonâ voluntate, id est, cum amore casto quo illi adhaererent crea vit, simul in eyes, & condens naturam & largiens gratiam. Aug.l. 11. de Civ. D. c. 11. Sicut lapsus corporum fingi non petest, nisi è loco superiore; ita lapsus animorum non est, nisi à quadam celsitudine boni, quam prius habuerint. Quòd de coelo cecidisse diabolus in scripturâ dicitur, non tam ad localem motum referrendum est, quam ad mutationem ejus ex justitia in peccatum. Estius in 2. Sent. Dist. 3. § 4. We must not think that angels were inferior to men. If man from the beginning was holy, why not angels? And as bodies cannot be said to fall, but from a higher place than is that into which they fall; so neither can there be a fall of spirits, but from the height of some good, which formerly they had; which fall from good, is not so much in regard of local motion, as of their defection from righteousness to sin, whereof their change of place is afterwards a punishment. And how can any, but most impiously imagine, that he who is perfectly and absolutely good, and goodness itself, should create evil? And if God doth righteously punish the sin of Angels, than God did not create them sinful; for how can God punish for the being of that which he himself made to be? And it is by all the Learned exploded for impious Manicheism, to hold that any creature is evil by a necessity of nature. It's plainly expressed, God saw all that he had made, and it was very good. Singula bona sunt bonitate naturae suae, sed omnia valde bona, quia bonitati singulorum accedit pulcherrimus ordo, quo cuncta sibi invicem aptissimè congruunt. Est. in 2 sent. Dist. 1. §. 7. Tantae excellentiae in comparatione pecoris est homo, ut vitium hominis na tura sit pecoris. Aug. de pec. Orig. c. 40. The creatures were good with a goodness of nature, and very good, because to the goodness of every particular creature, there was an accession of the goodness of that order, whereby they did all harmoniou●●sute and agree with one another, for the making up the beauty of the whole. And whereas some object, that the Wolf is by nature ravenous, and the Fox subtle and deceitful, Therefore that angels may possibly be subtle and cruel by nature▪ its answered, That this is the dignity and excellency of intellectual nature, either angelical or humane, that what is the nature of beasts, is a sin in angels and man. To which may be added, that the forenamed qualities, of cruelty and subtlety in angels and man, would be against a law given to them; but this cannot be said of those beasts which are not capable of a law. Holiness than it was which at first God bestowed upon the angels, and from this first estate of holiness they made a defection. An heinous offence! whither we consider what this holiness was, bestowed upon them; and when it was bestowed. 1. It was a conformity to the original pattern of purity and excellency. It was that by which they as much resembled the great and glorious God, as creatures, yea the best of creatures could do. That whereby they who stood, are still called the sons of God, yea Gods. To cast dirt upon, Job. 1.6. Gen 33.10. or to cut in pieces the picture of a King, is an heinous offence, but to trample upon, and spoil the image of God, is an infinitely more heinous indignity. We are wont to burn, or openly disgrace, the pictures only of traitors, or eminent offenders; and we account that the dishonour of the picture, is the dishonour of the person; the image of God in man was very excellent, but it was far more excellent in an angel, who was a subject more capacious to receive it, and wherein it might more gloriously appear. But 2. When was this holiness bestowed? it was bestowed upon angels at their creation. It was given to their nature; it was their first estate: These angels were, as it were, crowned in the cradle. God was a benefactor to them betimes. And what an impiety was ●o trample upon so early a mercy? That land which comes to us by inheritance (with Naboth) we love to keep, though bequeathed by an earthly father; yea a gift which is bestowed upon us as soon as we are born, we love to keep all our days; but these angels threw away a gift even born with them, as old as their beings, conveyed by God himself. 2. The angels forsook also their own habitation y these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own habitation, some understand those heavenly places of happiness and glory, in this sense, as if for their defection from their original holiness, they were cast out, and compelled to departed from them: but because the punishment of their fall is subjoined in the second part of the verse, I conceive, with learned * Quidam illud accipiunt de domicilio coelesti, sensu eo, quod ob crimen laesae majestatis, pristinum suum domicilium relinquere fuerint coacti; sed quia de poena lapsus in verbis sequentib. demum agitur, rectius acci pitur hoc modo, quòd cum primum fuerint in certa statione collocati, transfugae facti illam deseruerint. Gerhard. in 2 Pet. 2.4. Gerhard and others, that by their own habitation, we are rather here to understand that proper station, and set office in heaven, wherein their great Lord and Master was pleased to fix them, for serving him. The Apostle comparing them to a company of fugitive soldiers, who leave their colours, and that station in the army, where by their Commander they are placed. And this interpretation seems to be much favoured by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own, that place properly and peculiarly appointed, allotted, and set out for them by God: viz. to serve and honour him in; and this is the force of the word in other places of Scripture, when used either concerning persons or places. God in the beginning, appointed several places for his creatures, wherein they were to perform their services unto him; and (like a Master of a family who hath sundry servants) distinct offices to all sorts of creatures. Heaven was the place of angels, and the melodious praising of God in heaven, the work of angels: and possibly, in heaven those glorious spirits might have their several parts peculiarly appointed to each of them, all of them together, making up the celestial harmony; and because there are sundry titles of dignity given them in Scripture, it seems to follow, That there are sundry sorts of duties allotted to them; from which several duties (for in respect of their nature, angels are all alike) some are simply called angels, some archangel's, some powers, some principalities; though what the particular differences between these are, and what the offices of these, I confess (with * Quid inter se distant, dicant qui possunt: si tamen possunt probare quod dicunt, ego me ista ignorare confiteor. Tom. 3. in Euchr. c. 29 Austin) I understand not. I conceive its neither my duty to know, nor my danger to be ignorant of these things. The bold determinations of Aquinas, and other Schoolmen herein, are by the learnedst and godliest Writers, rather noted, than liked. And this forsaking of their own habitation, seems in a due and proper sense to be subjoined to the former expression, of the falling of these angels from their original holiness, and intended by the Apostle to be the effect thereof; as if, because they kept not their natural integrity, they therefore forsook their appointed duty and office, wherein God had set them: For (as * Natura angelorum quum non posset esse otiosa, non amplius inclinat et agit in iis quibus privata est, sed in contrariis: Positâ privatione hac, effectiones ejus in isto genere poni necesse est. Itaque optimè Christus, privationi huic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impotentem incl nationem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, actionem inclinationis istius attexuit, dicens, Verit as non est in eo & à principio homicida fuit. Jun. in Jud. Junius well notes) These angels having deprived their nature of what good was in it before, since it could not be idle, it did not now incline to, and act in former, but contrary ways and employments; for that privation being put, the effects thereof must needs follow accordingly in the same kind; as a man being blind, suitable effects and operations will succeed. Hence it is that Christ, to this privation of holiness, and not abiding in the truth, most fitly annexeth the impotent inclination of the devil to sin, in these words, There is no truth in him; and the action whereby he expressed that inclination, which was, in being a murderer. By reason of this defection then from his original holiness, he became a liar, an adversary to God and all his, a tempter, a murderer, a spirit of uncleanness, a slanderer, a devil. So that from the former privative action of forsaking his primitive integrity, as from a fountain, flowed a voluntary and uncessant acting suitable thereunto, and opposite to the duty which at the first God appointed him. And now for the high nature of this offence of the angels, in leaving their own habitation, needs must it be answerable to the forementioned cause thereof, viz. The revolting from their original integrity. Bitter was that stream which came from such a fountain; how high a contempt of God was this? 1. To slight the place of his presence, in which is fullness of joy, and at whose right hand there are pleasures for evermore; Psal. 16. ult. If it be an heinous sin not to attain that presence when we are without it; how unsufferable a provocation is it to despise it, when we have it? The presence of God is heaven upon earth, and the heaven of heaven. The forsaking of this was the despising of all good at once, even of that which was able to satisfy all the desires and capacities of all the creatures to the brim. Nay, the glorious perfections of God, satisfy God himself; and if they can fill the sea, how much more a little vessel? 2. Heinous was the impiety of these angels in leaving their own habitation, as it was a forsaking of that office and station wherein God had placed them. Job 1.6. 1. They were the creatures, nay, the sons of God: He made them, and therefore it was their duty to serve him; the homage of obedience was due to God for their very beings. He gave them those hands which he employed; he planted in them those endowments of which he desired the increase. 2. They were of the highest rank of all the creatures. If he expected work from the weakest worm, how much more might he do so from the strongest angel? If God required the tax of obedience from the poorest, how much more due was it from those richest, those ablest of creatures to pay it? And 3. As God had bestowed upon them the best of all created beings and abilities, so had he laid out for them the happiest, the honourablest of all employments. All creatures were his subjects, but these his menial servants: or, other creatures did the work without doors; these waited upon his person, by an immediate attendance. This employment was both work and wages. What was their work, but to behold the face of the King of glory, and to praise the glory of that King? and what other happiness is desirable, imaginable! OBSERVATIONS. 1. Holiness, Obser. 1. the image of God makes the difference between an angel and a devil. When an angel leaves his integrity, he becomes a devil. If he keep not his primitive purity, he parts with his primitive pre-eminence. The original holiness of the angels is set out by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies dignity. Cut off Samsons locks, and he will be even as another man. Though never so many other accomplishments be left behind, as spirituality, strength, wisdom, immortality, etc. Yet if holiness be gone, the truly angelical part is gone. That which is to be desired in a man, yea an angel, is goodness. All the stars cannot make a day. Should a whole sheet of paper be filled only with cyphers, they could not all amount to the smallest number; nor can the rarest endowments without grace, make a person excellent. The righteous, not the rich, the honourable, the learned, is more excellent than his neighbour. There's nothing will have a lustre at the day of Judgement, but purity. Riches, honours, etc. like Glow-worm's, in the dark, blind night of this world, glister and shine in men's esteems; but when the sun of righteousness shall arise in his glory, all these beauties will die and decay. How much are they mistaken, who eat and abhor Christians as devils, because they are poor, deformed, disgraced, though they keep their integrity! and how great their sin, who hate them because they keep their integrity! but the world will love its own. Blackamoors account the blackest beautifullest. Would we look upon men with a renewed eye, and Scripture spectacles, we would judge otherwise. The poorest Saint is an angel in a disguise, in rags; and the richest sinner is (for the present) little better than a gilded devil. Holiness, though veiled with the most contemptible outside, is accompanied with a silent majesty; and sin, even in the highest dignity, betrays a secret vileness. 2. Observ. 2. Truth and holiness can only plead antiquity. The first estate of the fallen angels was holy: Sin came, or rather crept in afterwards; Holiness is as ancient as the Ancient of days; and the essential holiness of God, the pattern of that which was at the first created in angels and man, is eternal and increated. Sin is but an innovation, and a mere invention of the creatures. A sinner is but an upstart. They who delight in sin, do but keep alive the adventitious blemishes of their original, and the memory of their traitorous defection from God. O that we might rather remember from whence we are fallen, and in Christ recover a better than our first estate. To any who pretend the greatest antiquity and longest custom for error, or any other sin, it may be said, From the beginning it was not so. Mat. 19.8. Consuetudo sine veritate, vetustas est erroris. Tert. Hos. 5.10. Prov. 22.22. And custom without truth, is at the best, but the antiquity of error. The old path and the good way, are put for the same, Jerem. 6.16. If the removal of the ancient bounds and landmarks which our fathers have set, be a sin so frequently prohibited; how heinous is the violation of the ancient boundary of holiness, which at the first was fixed by God himself? 3. The depravation of nature, Observe. 3. introduceth all disorder in practice. When these angels had left their original purity, they soon forsake their original employment: and, Mat. 7.18. the devil abiding not in the truth, becomes a murderer. All the irregularities of life, are but derivations from unholy principles. The corrupt tree yields not good fruit: Luk. 6.45. Out of the evil treasure of the heart, are evil things brought forth. The wheels of the Clock going wrong, needs must the hand do so; the Translation will be according to the Original. We see at what door to lay all the prodigious impieties in the world, which are but the deformed issues of corrupted nature. How foolishly are men angry with themselves for outward and visible transgressions in their lives, when they tamely and quietly endure an unchanged nature? like men who dung and water the roots of their trees, and yet are angry for their bearing of fruit. How preposterous, and how plainly begun at the wrong end, are those endeavours of reformation, which are accompanied with the hatred of renovation. If the tree be bitter and corrupt, all the influences and showers of heaven cannot make the fruit good. When these angels had lost the integrity of nature, even heaven itself did not help them to it. How miserable, lastly, is he, who hath no better fountain than corrupted nature for the issuing forth of all his services! Even the best performances of an unrenewed person, cannot be good, coming not from a pure heart, Phil. 1.11. Eph 2.10. a good conscience, and faith unfeigned; they are but dead carcases embalmed; and at the best, but hedg-fruit, sour and unsavoury, till they who bear them are engrafted into Christ, and partake of his life. 4. Corrupt nature cares not for the joys, Observe. 4. joined with the holiness of heaven. As soon as these angels had left their first estate of integrity, they forsook even that holy, though most happy habitation. Heaven itself, was no heaven to them, when they became unholy. A sinner may not unfitly be compared to a common beggar, who had rather live poorly and idly, than plentifully in honest employment. How great is the antipathy of corrupt nature to heavenly performances, when they will not down though never so sweetened! The enmity of sin against God and holiness, is not to be reconciled. How little are we to wonder, that heaven is a place only for the pure in heart, and that Christ at the last day, will say to the workers of iniquity, Mat. 7.23. Job 22.17 Depart from me; since they not only in this life say to God, Depart from us, Job 21.14. but should they be admitted into that habitation of bliss with unholy hearts, they would be unwilling there to continue with him? Let it be our care to be made meet for the inheritance of the Saints in light, if we expect to have, nay to love the joys thereof. 5. Observ. 5. How irrational is every sinner! There's no person in love with any sin, but is indeed out of love with his own happiness; These angels, for a mere supposed imaginary happiness of their own contriving, part with the real blessedness of enjoying the satisfying presence of the blessed God. None can become a devil, till first he become a beast. A sinner can with no better plea of reason yield to any tentation of sin, Jud. 16.6. than could Samson to that motion of Delilah, Tell me where thy great strength lieth, and wherewith thou mightest be bound to afflict thee. Wicked men are rightly called unreasonable, 2. Thes. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jud. 10. Psal. 49. ult. or absurd, such whom no reason will satisfy; and brute beasts, led with humour and sense against all reason. Who, that had not laid aside even reason, would lose his soul for a trifle, a shadow, and die (as Jonathan said) for tasting of a little honey? He who accounts it unreasonable to part with the poorest worldly commodity without a valuable consideration, much more to exchange a conveyance of a thousand pound per annum for a painted paper, is yet much more absurd in sinning against any command of God, which is backed with the very height of reason, both in respect of our duty to the Commander, and benefit by the command. 6. It's a sin for any, even the highest, Observat. 6. to exempt himself from service. Angels have their tasks set them by God, which they must not leave: There's no creature but hath an allotment of duty. Though we cannot be profitable, yet must we not be idle. God allows the napkin to none, upon whom he hath bestowed a talon; nor hath he planted any to cumber the ground, and only to be burdens to the earth. If we are all of him, we must be all for him. It's not consistent with the sovereignty of this great King, to suffer any subject within his dominions who will be absolute, and not yield him his homage; nor to his wisdom, to make any thing which he intends not to use. The first who adventured to cease from working was a devil, and they who follow him in that sin, shall partake with him in the suitable punishments of chains and darkness. It's a singular mercy to have opportunities of service, abilities for it, and delight in it at the same time. It's the privilege of the glorious angels to be confirmed in their work, as well as in their happiness. God never is so angry with any, as those whom he turns out of his service. 7. The glorified are in heaven as in an habitation. Observe. 7. Luk. 16.9. Joh. 14.2. 2 Cor. 5.1. Heb. 11.10, 16 Heb. 13.14. Heb. 4.9. Omnis homo est advena nascendo, incola vivendo, quia compellitur migrare moriendo. Aug. in q. 91. sup. Leu. Heaven is in Scripture often set out by expressions importing it to be a place of stability, setlement, and abode; as, Everlasting habitations, a Father's house, Mansions, a building of God, an House not made with hands, eternal in the heavens. A city, a city which hath foundations, a continuing city, a Rest. How suitable are fixed and immovable affections to this permanent and steadfast happiness! everything on this side Heaven is transitory. The fashion of this world passeth away: here we have no continuing city. Our bodies are tabernacles and cottages of clay, which shortly shall be blown down by the wind of death; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus. l. 1. ep. 65. yea their falling gins with their very building; and this whole world is an habitation which ere long will be consumed by fire. Let us love the world, as always about to leave it; and delight in the best of earthly enjoyments, only as refreshments in our journey, not as in the comforts of our country; only as things without which we cannot live, not as things for which we do live; not making them fetters, but only using them as furtherances to our place of setlement. Wicked Cain was the first that ever built a city (and yet even then the Holy Ghost brands him with the name of a Vagabond.) The godly of old dwelled in tabernacles, Heb. 11.9. and the reason was, because they looked for a city which hath foundations, whose builder and maker is God. To conclude, Let the sin of these angels in leaving this habitation, make us fear lest we should fall short of it; let us be throughly sensible of our misery by nature, in being born without a right to it, and interest in it. Let us speedily get into, and constantly keep in the way that leads unto it: Christ is that way, let us by faith procure him, as one who hath purchased it for us by the merit of his obedience; and in him let us continue, that he may prepare us for it by his spirit of holiness. Let us profitably improve those ordinances which are the gates of heaven; let us content ourselves with no degree of proficiency by them, but proceed from strength to strength, till at last we appear before God in this habitation. The third branch of this first part of the text containing the sin of these angels, is this, Wherein this defection of the angels was seen, and did consist. This is expressed two ways. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gerh. in 2 Pet. 1. Negatively, They kept not, etc. 2. Affirmatively, They left their, etc. EXPLICATION. The nature of the subject, and indeed, the very expressions of the Apostle, of not keeping, and leaving, puts us upon explaining three particulars. 1. What was the original cause that these angels made a defection; or that they kept not their first estate. 2, What was that first sin whereby this defection was made, or, their first estate not kept. 3. In what degree and measure it was made, it being here said, they kept not their, etc. but left their own, etc. 1. For the first. 1. God, who is infinitely and perfectly good and holy, the fountain of all goodness, and goodness itself, was not the cause of the sinful defection of these angels; nor had it been justice in God to have condemned them, for that which himself had caused; or to make them fall, and then to punish them for falling: And whereas it is objected, that God might have hindered them from falling, therefore he was the cause thereof. I answer, 1. Not every one who can hinder an evil is accessary to it, unless he be bound to hinder it; but God was not here so bound. Angeli & homines ex officio debeut Deo. Deus nihil debet nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quum se ipse obstring it ultro, ex promissionibus gratiae. Illi ex natur â debent; Deo natura debetur ipsa. Junius in loc. Asserunt malam esse naturam, quae immutari nullo modo potest. Aug. con. 2. ep. Pet. Nor oweth he any thing to any of his creatures, further than he bindeth himself. Angels and men are bound to God Ex officio, by duty: nothing from God is due to them, but of his own good will and pleasure, when freely and of his own accord he binds himself to them by his promise of grace. Angels and men own to God all they are, all they have, all they have lost; they are debtors to God by nature, and even nature itself is owing to God. 2. Nor secondly, Were the angels made to sin (as the Manichees fond and falsely imagined) by some first evil cause, which (as they held) was the original and fountain of all sin; and whereby a necessity of sinning lay upon creatures from the very being of nature, which therefore could not be changed from being evil, but was so, avoidable, unalterably. 3. Nor thirdly, Do I conceive that this sin of the angels proceeded from any error or ignorance in their understanding before their sin, as if their understanding first judged that to be good, which was not, and therefore they afterwards sinned in willing and embracing that good; for this were to make them erroneous before they were unholy; miserable, before they were sinful; whereas the ignorance of that which ought to be known is a part of sin, and all misery is a fruit of sin. * Illa ignorantia five error secundùm quem omnis peccans ignorat et errat, propriè non est causa peccati, sed potius aliquid peccati. Peccat enim homo eo ipso, quòd ratio prauè judicat. Peccat inchoatiuè, sicut consummatiuè peccat, in eo quod voluntas malè eligit. Nam omne peccatum quasi duabusillis partibus constat, etc. Error judicii non est separandus à peccato, sed in plena ejus ratione includitur. Estius in l. 2. sent. dist. 22. That ignorance or error (saith Estius) whereby he who sins is ignorant and erroneous, properly is not a cause of sin, but something of sin; for a man who judgeth amiss, sins inchoatively; as he whose will chooseth wickedly, sins consummatively and completely; for all sin (he saith) doth as it were consist, and is made up of two parts, false judgement, and evil election; and the error of judgement is not to be separated from sin, but to be included in, and * Involvitur ignorantia malae electionis sub ipso malae electionis peccato, tanquam aliquid ei intrinsecum: propriè dicimus omnem qui peccat, eo ipso quo peccat, errare: impropriè autem omnem peccantem ex errore peccare. Id. ib. involved under the sin itself of evil election, as something intrinsecall to it; and that every one who sins, properly is said to err in that he sins, and improperly said to sin, by, or from error. And thus the soundest among the Schoolmen, answer the Objection against the possibility of the fall of the angels, taken from this ground, that every sin proceeds from ignorance; which cannot (say they) be true of the sin of the angels. 4. Fourthly, I conceive that sin, being a defect, a privation of good, and a want of due rectitude, hath not properly any cause whereby it may be said to be effected or made. Sin is not a nature or a being, for than it should be a creature, and appetible (every creature desiring its being) and by consequence good. Nor yet is it a mere negation of good, for then the bare absence of any good belonging to another creature, would be a man's sin. But sin is a privation of that good, which hath been, and should be in one. Now in regard sin is a privation and defect, Let none (they are the words of Augustine) inquire after the efficient cause of an evil and sinful will, of this their being not an efficient, Nemo quaerat efficientem causam malae voluntatis; non enim est efficiens, sed deficiens. Causas defectionum istarum, cum efficientes non sint, sed defiicientes, velle invenire, tale est, ac si quisquam velit videre tenebras, vel audire silentium, quod tamen utrumque nobis notum est, neque illud nisi per oculos, neque hoc nisi per aures, etc. Aug. l. 12. d. c. D. c. 7. Vitio depravari, nifiex nihilo facta, natura non posset: per hoc ut natura sit ex eo habet, quod à Deo facta est; ut autem ab eo à quo facta est, deficiat, ex hoc, quod de nihilo facta est. Aug. de civ. Dei. l. 14. c. 13. Non ex conditione naturae, sed ex dono gratiae. Aquin. par. 1. q. 63. Esti. dist. 7. § 9 Solum illum actum à rectitudine declinare non contingit, cujus regula est ipsa virtus agentis: si enim manus artificis esset ipsa regula incisionis, nunquam possit artifex nisi rectè lignum incidere: sed si rectitudo incisionis sit ab alia re gula, contingit incisionem esse rectam, vel non rectam; Divina autem voluntas sola est regula sui actus, quia non ad superiorem finem ordinatur; omnis autem voluntas cujustibet creaturae rectitudinem in suo actu non habet, nisi secundùm quod regulatur. Id. Ib. but only a deficient cause; for to departed from that which is chief and highest, to that which is less and lower, is to begin to have an evil, and a sinful will: To inquire therefore after the causes of that defection, when as they are not efficient, but deficient, is as if a man would go about to see darkness, or to hear silence: both which notwithstanding, are known to us; the former by the eye, the later by the ear; and yet not by any species, or representation, but by the privation thereof: darkness cannot be seen, unless it be by not seeing: nor silence perceived, unless by not hearing. 5 The original or beginning of the sin of these Angels, was the defectibility and mutability of their own will; whereby, though for the present, they willed that which was good, and might have willed to have persevered therein; yet being mutable, they might also will evil, and so fall from God. Every creature as it's made of nothing, may again, unless sustained by God, return to nothing; and in that respect it was that the intellectual creature might make a defection from him who created it, and deviate from the rule of divine righteousness: for (as St Augustine observes) the being of nature comes from hence, that it's made by God: the defection of nature from hence, that it's made of nothing. If there be any creatures therefore, which cannot sin, they have not this from the condition of nature, but from the gift of the grace of God: And Aquinas seems to argue rightly, that according to the condition of nature, none is exempted from a possibility of sinning, but only God: in regard that sin being the declining of an act from the rectitude of the rule, it is only impossible for that act not to decline from rectitude, the rule of which, is the very power and will of the agent; for (as he well illustrates it) if the hand of the artificer, were the very rule of cutting a piece of timber, the artificer could not but cut the wood evenly and rightly; but if the rectitude of the cutting, be by another, an external rule, the cutting may either be right, or not right. The divine will is only the rule of his act, as not being ordained to any higher end: but the will of every creature hath in its act no rectitude, but as it is regulated by the will of God, which is its ultimate end. And hence it is, that notwithstanding the nature of the intellectual creature was good, yet evil is said to arise and proceed from it; and that Augustine so frequently, and others after him, assert, that evil hath its original and beginning from that which was good: For though evil doth not proceed from good, (saith Saint Augustine) as that good was made by God, yet it did proceed from good, Vid. l. 1. cont. Jul. Pelag. c. 3. as that good was made of nothing, and not of God. And whereas it is objected against this, that a good tree cannot bring forth evil fruit; Catholica fides dicit, non prolatum esse malum, nisi de bono; & iniquum, nisi de justo; ex bovis mala orta sunt. Et de nup. & concup. c. 28. Ecce ergo ex bono oritur malum, nec fuit omnino unde oriri posset nisi ex bono: nec ideo tamen potuit ex bono criri malum, quia bonum factum est à Deo, sed quia de nihilo factum est, non de Deo. Vide August. in. Enchirid. cap. 15. Nec fuit prorsus unde primitus oriretur voluntas mala, nisi ex angeli & hominis natura bona. Esti. in l. 2. dist. 34. §. 1. therefore evil could not arise from the nature of angels; and the angels could not sin of themselves: it's answered by the Father, That though a good tree cannot bring forth evil fruit, yet good ground may bring forth evil plants; out of the same soil may grow both thorns and vines: and though from the good act of the will, sin cannot arise, yet out of the same nature, may sprout and arise a will either good or evil. Nor was there any beginning, from whence at first a sinful will should arise, but from the intellectual nature which was created good. Nor doth this defectibility of the intellectual creature at all countenance the profane cavils of those, who hence would needs infer, That God might have made the world better than he did; and that he had done so, if he had made the intellectual creature free from all possibility of sinning. For 1. It is a Question (though perhaps too curious) and by some learned among the Schoolmen diversely maintained, whether it was possible for any creature to have been made impeccable by nature, Johan. Major. in 2 dist. 23. q. Ambr. l. 3. de fid. ad Grat. l. c. 2. una sola substantia divinitatis quae mori nescit. Anima moritur, nec angelus immortalis, etc. in angelis naturae capacitas vitio obnoxia. Nec ex immortali natura habet, sed ex gratia, si se ad vitia non mutat. Hierom in 6. Gal. Exceptâ Trinitate, omnis creatura etiamsi non peccat, tamen potest peccare. Aug. count. Max. cap. 12. Jun. in Jud. Creaturarun natura coelestium moripotuit, quia peccare potuit. Angeli qui non peccaverunt, peccare potuerunt. Per hoc solus Deus habet immortalitatem, quia non cujusquam gratiâ, sed naturâ suâ, etc. Greg. de Val. q. 14. punct. 1. Aquin. 1. p. q. 63. Esti. l. 2. d. 7. Etiamsi ab initio tales conditi fuissent quales nune per gratiam confirmationis facti sunt, nec sic tamen ex conditione naturâ impeccabiles essent, sed ex dono gratiae; quod etsi hactenus naturale dici posset, quia cum ipsa natura datum esset, & in natura insitum, eâ dem tamen naturâ, atque essentiâ saluâ, posset auferri. Solus Deus est qui non gratiâ cujuspiam, sed naturâ suâ, non potest, nec potuit, nec poterit peccare. Aug. l. 3. cont. Max. c. 12. or free from all possibility of sinning. Some of them indeed determine it affirmatively: but herein they oppose the Fathers, Ambrose, Augustine, and Hierome. The two former of whom teach, that, because it's said that God only hath immortality, it follows, that he only hath immutability, and so by consequence, only by nature impeccability. The same argument is also used by the learned Junius, who denies that simply God could have made the Angels better than they are by nature, because than they should have been most constant in their own perfect goodness by themselves, which can only be attributed to God. Also to the forecited Fathers, agree the Schoolmen of the greatest note, among whom Estius asserts, That supposing that the Angels had been from their beginning created such as they are now made to be by the grace of confirmation, yet even so they had not been impeccable, or free from a possibility of sinning, by the condition of nature, but by the gift of grace: which although it may be termed natural, as given with, and implanted in their nature: yet it might have been taken away and removed, without the destruction of their nature. And he saith, It's no derogation from the power of God, that a Creature cannot be made by nature impeccable: for the thing spoken of is not in the number of possibles; Res de qua agitur non est de numero possibilium. Includit enim contradictionem, ut quod creatum est, i.e. ex nihilo productum, deficere non possit. Ideo non potest Deus facere creaturam ex natura impeccabilem, quia facere non potest ut creatura non fit creatura. Siquidem eo ipso quo creata est, defectibilis est, Deo potente subtrabere vel esse, vel operari, vel ipsius operationis rectitudinem, ex quo manifestum est, non negatione, sed positione creaturae per naturam impeccabilis derogari potentiae Dei. Est. in 2. sent. Dist. 7. § 9 and it is a contradiction to say, that a Creature, that is, a thing made of nothing, should not be able to change, and that therefore God cannot make a creature by nature immutable, because he cannot make that a creature should not be a creature; which as such, is defectible, God being always able to withdraw its being, or the operation of its being, or the rectitude of its operation. Whereby (saith he) its manifest, that not by the denying, but by the granting that a creature may be impeccable by nature, we derogate from the power of God. But 2. I answer with Aquinas p. 1. q. 36. a. 2. that God appointing an inequality in the things which he created, hereby made the world after the best manner. The perfection of the whole, requires, that there should be an inequality in the several Creatures, that so there might be all degrees of goodness made up: and this is one degree of goodness, that something be so good, that there should be an impossibility for it ever to swerve from its goodness; and another degree of goodness is, that some things should be made defectible, and in a possibility of leaving their goodness. And as the perfection of the world requires, that there be not only incoruptible, but also corruptible creatures; so likewise, that there should be some things defectible from goodness. If angels might have been made more excellent in themselves, yet not in relation to that goodly order, and admirable beauty which God hath caused in the world, by making them in that capacity wherein they were created. A Captain, a Colonel, are better than a common soldier in an army; but yet it's better for the order and beauty of the army, that some should be common soldiers, and commanded, than that all should be Officers and Commanders. And God (as * Aug. Ench. c. 11.27. Melius judicavit de malis bene facere, quam mala nulla esse permittere. Augustine saith) thought it better to bring good out of that which was evil, than not at all to suffer evil to be. For he that is perfectly good, would not suffer evil in his works, unless he were so omnipotent, as to bring good out of that evil. 2. By way of explication of this second branch, 2d Branch. it may be enquired, what was that first sin, whereby this defection was made, or this first estate of the angels not kept. And here sundry opinions offer themselves. Some falsely expounding that place of Gen. 6.2. Philo. Orig. Josephus, Irenaeus, Justin Mart. in Apol. pro Chr. Clem. Alex. storm. l. 3 Tertul. l. de hab. mul. Lactant. The sons of God saw the daughters of men, that they were fair, and they took them wives, etc. imagined, that the angels being taken with the love of women, sinned by lust. Strange it is, that so many learned men among the ancients, should embrace an opinion so flatly opposite to Scripture and reason. For not to speak of the spiritual nature of angels, whereby they are incapable of Carnal and sensible pleasures, or of the different nature of their (by some supposed) bodies from ours, theirs being (if they be at all) not compounded of the elements, but so pure, and thin, that its impossible they should be fit for generation; the Scripture plainly teacheth that the angels fell from their integrity before there were any daughters of men in being; besides, Christ tells us, that the angels in heaven neither marry, nor are given in marriage, Mat. 22.3. Others conceive that the first sin of the angels was hatred of God; Odium omne ex amore est. Nascitur odium Dei tanquam prohibentis amantem ab eo quod inordinatè amat. Est. in 2. l. sent. dist. 6. §. 2. the adhering of the angels unto God being by love, their departure from God (they say) must needs be by hatred; but this opinion seems false, because hatred of God must needs proceed from inordinate love of something else, God being hated because he hinders the creature from something which it loves inordinately. Hatred therefore could not be the first sin, but the irregular affecting of something else, or some other sin. A third opinion is of those who hold, that the first sin of these angels, was envying the dignity of man, in being created after the image of God; but this is confuted by Augustine, who saith, That pride must needs go before envy; and that envy was not the cause of pride, but pride the cause of envy; for none can by envy hate another's excellency, unless by pride he first inordinately love his own, Superbi endo invidus, non invidendo quisquam superbus est. Aug. Invidus ex hoc, de bono alterius dolet, in quantum bonum alterius aestimat sui boni impedimentum. Aquin. 1. p. q. 63. a. 2. Bern. in Cant. ser. 22. Greg. l. 34. moral. c. 14. Ambros. in Psal. 37. Hierom. in Es. 14. August. l 12. de Civ. Dei c. 6. Ab illo qui summus est aversi ad se conversi sunt, & ho vitium nihil aliud est quam superbia. Proprium objectum superbiae est excellens mensuram à Deo praefixam. Bona vero spiritualia cum secundum se excessiva esse non possunt, consequens est, ut ex hoc primum habeant rationem vitiosi appetibilis, ex quo primum habent rationem excedentis & in commensurati alicui; hoc autem constat esse divinam dispensationem & regulam: Cajetan. in 1. p. sum. q. 63. a. 2. Quid est supcrbia nisi perversae celsitudinis appetitus? Aug. de civet. D. l. 14. cap. 13. which he apprehends to be impaired by another's. A fourth (to add no more) and the most probable opinion, is, of those who hold that the first sin of these angels was pride. And this is the opinion most received and commonly embraced by the Fathers: and after them received generally by the Schoolmen and others. Aquinas seems strongly to prove, that it could be no other sin but pride. A spiritual nature (and such is the angelical) can only (saith he) affect some spiritual object, as being that which is only agreeable to it; now there can be no sin in affecting spiritual objects, which in themselves are good, unless it be because in affecting of them, the rule of the superior is therein not obeyed; and this is the sin of pride. For the proper object of pride (saith Cajetan) is something exceeding that measure prefixed and limited by God. Now in regard spiritual things cannot be excessive, nor can we have too much of them in respect of themselves, because the more of them the better; it follows, that then they come to be sinfully desired, when they begin to exceed, and to become incommensurate to the divine rule and dispensation: the affecting them in which inordinate measure, namely, beyond the limits prescribed by God, was the sin of pride in the angels. That this pride then, or an affecting (as Augustine calls it) of some spiritual highness, beyond the bounds of Gods will, was the first sin, seems very probable by reason; but more than probable by that of Paul, 1 Tim. 3.6. where the Apostle gives this reason, why a Bishop must be no novice, Ne ob superbi am incidat in eandem damnationis poenam cum diabolo. Est. in Loc. lest. (saith he) being lifted up with pride, he fall into the condemnation of the devil; in which place I understand not why the Apostle expresseth the condemnation or punishment of the devil to deter from pride, unless the devil had fallen into condemnation for that sin, and unless the Apostle had intended to show the danger of being proud, by setting down the punishment of the devil for that sin. But more particularly, if it be enquired, wherein this pride of the angels did consist, and what that highness was, which they did affect beyond their measure; I think, the answer hereunto can be but conjectural and uncertain. Some conceive that it was revealed to the Angels, soon after their creation, that the humane nature should in time be hypostatically united to the divine, that the Son of God, in humane nature, should be the head of men, yea of angels; that hereby man's nature was to be exalted above the very angels, Heb. 1.6. and that they were commanded to worship and submit to him. Hereupon (say some) they desired that the dignity of this union with the divine might be afforded to their own angelical nature. But (say others) they refused to consent and submit to God's pleasure in the former discovery; Vid Zanch. de op. Dei. in this (say they) stood the pride of angels. And of this opinion is Zanchy, whose chiefest argument is taken from that deadly hatred which Satan hath ever put forth against the doctrines of the Person and Offices of Christ, and his incessant opposing of believing and affiance in him. Others conjecture (for indeed none in this point can do much more) that the angels desired to be equal with God, and that they aspired to the divinity itself. And here they distinguish of a twofold will in the angels; 1. A will of efficacy, which others term a will of intention. 2. A will of delight and complacency. According to the former, they say, that the angels did not desire to be equal with God, as if they had intended or used means to attain to divinity; For this the angels knew was absolutely impossible; but according to the later will of complacency, they say, the angels might desire to be equal to God; namely, wish it as a pleasing and delightful thing to them: as a sick, a dying man, who despairs of recovery, desires health, though not as using means to procure it, because he judgeth it impossible to be obtained, yet as a good and most pleasing benefit; and thus (they say) these angels had this will of delight, or a velle conditionatum, such a will, whereby, if it had been possible to have attained to the divinity, Scotus in l. 2. sent. dist. 6. Estius in dist. 6. §. 6. they would have used means to have done it; and this was the opinion of Scotus, and after him of sundry others, who consider the tentation that Satan laid before our first parents, Ye shall be gods: And afterward being blinded with pride, his endeavouring to have Christ worship him, and his propagating the adoration of himself among heathens, under the names of sundry gods. The most probable opinion is that of Augustine, Suâ potestate delectati, velut bonum suum sibi ipsi essent, à superiore communi omnium beatifico bono, ad propria defluxerunt. Aug. de Civ. Dei. l. 12. c. 1. It seemeth that there was no other way for angels to sin, but by reflex of their understanding upon themselves, who being held with admiration of their own sublimity and honour, their memory of their subordination to God, and their dependency on him was drowned in this conceit; whereupon their adoration, love, and imitation of God, could not choose but be also interrupted. Hooker. L. 1. §. 14. and after him, Aquinas, Cajetan, and others, who think that the pride of the angels, was in desiring and resting in their own natural perfection, as their ultimate end. That as God is blessed by his own nature, having no superior from whom to draw his blessedness, so did these angels desire to be, and would needs rest in the perfection of their own nature, neglecting that rule of their superior, whereby they were called to desire the attaining supernatural blessedness by the grace of God. Or as some express it, this pride stood in a staying within themselves, a reflecting upon their own excellency, and by consequence, an affecting an independency upon any superior virtue in being and working, making themselves the first cause, and the last end of their own motions; for, since next unto God, every reasonable created being is nearest unto itself; we cannot conceive how it should turn from God, and not in the next step turn unto itself. The third particular to be explained in this first part of the Text, Nemo sanae fidei credit apostatas angelos ad pristinam pietatem correctâ aliquando voluntate converti. Aug. ep. 107. Prosp. l. 1. de vit. contempt. c. 3. De angelis hoc Deus disposuit, & implevit, ut si quis eorum bonitatem voluntatis perderet, nunquam eam divino munere repararet. Fulgent. l. de sid. c. 3. Daemons nec malâ unquam possunt carere voluntate, nec poena. Vid. Aquin. at 1. p. q. 64. a. 2. Angeli boni non habent ex suâ naturâ, immutabilitatem ex bono in malum, sed ex sotâ gratiâ, qui tamen cum plenâ deliberatione, bonum eligerunt, atque ita nec mali habent naturâ suâ, immutabilitatem ex malo in bonum, sed ex sola privatione gratiae. Greg. de Valent. Disp. 4. q. 15. punct. 2. is the degree and measure of the defection of these angels; they fell finally, they kept not, etc. they left their, etc. they quite forsook God, his image, heaven itself, and that office therein assigned unto them. And as the holy are confirmed in goodness, so the fallen angels are hardened in the love of that which formerly they made choice of. This is intended by Christ, in those words, John 8.44. There is no truth in him, they cannot so much as will to do well, but they do immovably cleave to wickedness. These trees, as they have fallen, so they lie. Angels went so far, that they never turn; they fell so low, they never arise. This is proved from their eternal misery, which the Scripture mentions in this verse, and else where frequently; this everlastingness of their punishment, including the perpetuity of their sinning; and such an eternal forsaking of them by God, that they shall never have righteousness repaired in them again. The schoolmen are too curious, in enquiring into the ground of this total & final fall of the angels into sin. Aquinas, and his followers hold, that their obstinacy proceeds from the very nature of the wills of angels, according to which (say they) angels are so inflexible and immovable, that they can never hate that which once they have chosen, nor choose that which once they have hated; but, as I conceive, Valentia overthrows this opinion, by arguing, that if the immutability of the good angels from good to evil, be not from nature, but from grace only, who yet did with full deliberation choose that which was good; then the immutability of the evil angels from evil to good comes not from nature, but from the just and total deprivation of grace. Others of them assert, That God preserves in the wills of the devils an hatred of himself, and that this preservation is an act of punitive justice, and that God causeth that wicked habit in the wills of the devils, whereby they are necessarily inclined to sin; and this impious opinion is asserted by Occam, Biel, and Aureolus; which I note by the way, as wishing that while the Papists behold a supposed mote in the eye of holy Calvin, they would observe those real beams which are in the eyes of their own most famous Schoolmen, as to this point of making God the Author of sin. But those who speak more modestly and piously, then either of the former, give this reason of the obstinacy of the fallen angels: namely, the total and perfect privation of all holiness: which is considerable, 1. On their part; and so it's that defective and depraved quality (as Junius calls it) that utter impotency to all good, Qualitas defectiva. intended by those words of our Saviour, [There is no truth in him,] and flowing from that defection (as its fountain) called by our Saviour, a not abiding in the truth; and here by Judas, a not keeping their first estate: which defection is so set down by Judas, Si non servaverunt, sed dereliquerunt, profectò habcre destiterunt, & privati sunt eo quod habebant; quod autem privati sunt, semel, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privati sunt, ut qui naturam suam eo privaverint, quae cum non possit esse otiosa, etc. Jun. in loc. (saith Junius) as that this total impotency to, and privation of all good in the angels, is also comprehended; For (saith he) what they kept not, they ceased to have, and were deprived of; and what they were deprived of, they lost totally, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he expresseth it) once for all, as those who deprived their very nature thereof. And since the nature of these angels, (though it cannot be holy, yet also) cannot be idle, it inclines incessantly to the contrary to that of which it was deprived, there following effects of the same kind with this constant privation. 2. On God's part, who hath determined never to bestow upon the fallen angels relief and assistance for their recovery, (which being denied to them, it is impossible that ever they should turn from their sin to God) but to deliver them totally up to the bent of their own depraved nature. God having so laid out their state, and ordered the nature thereof, that their fall should be the term of their being holy (and it's natural for every thing not to move when once arrived at its term, Hoc est angelis casus, quod hominibus mors. but there to stop) and that as the end of life is the term beyond which God will not offer to sinners his grace, so that the fall should even be the same to the angels, which death is to man. OBSERVATIONS. 1. Observat. 1. The best of created perfections are of themselves defectible. Every excellency without the prop of divine preservation, is but a weight, which tends to a fall. The angels in their innocency were but frail, without God's sustentation. Even grace itself is but a creature, and therefore purely dependent. 'Tis not from its being and nature, but from the assistance of something without it, that it's kept from annihilation; The strongest is but a weakling, and can of himself neither stand nor go alone; let the least degree of grace make thee thankful, let not the greatest make thee proud. He that stands, should take heed lest he fall. 1 Cor. 10.12. What becomes of the stream, if the fountain supply it not? what continuance hath the reflection in the glass, if the man who looks into it turn away his face? The constant supplies of the spirit of Jesus Christ are the food, the fuel of all our graces; The best men show themselves but men, if God leave them; He who hath set them up, must also keep them up. It's safer to be humble with one talon, then proud with ten: yea better to be a humble worm, than a proud angel. 2. Nothing is so truly base and vile as sin. Observat. 2. 'Tis that which hath no proper being, and is below the lowest of all creatures; It's very nature stands in the defection of nature, and privation of goodness; what is it but the deflowering and fall, the halting and deformity of the creature? So obscure is its extract, that there can be no being properly assigned to it, as its original cause. It came not from nature as it was, but as it was of nothing. Sin alone debaseth and disennobleth nature: What prodigious folly is it to be patiented under it, much more to be proud of it? what generous princely spirit can contentedly be a servant of servants? A slave to sin is guilty of a more unsuitable condescension; sin alone is the souls degradation. We never go below ourselves, but in sinning against God. Omnis elongatio ab altissimo est descensio. Parisiens. They who glory in sin, glory in their shame; they who are ashamed of holiness, are ashamed of their glory. Sin removeth from the highest, and therefore it must needs be a descending. 3. Observ. 3. In defection from God, there is an imitation of the devil. He was the first who left his first estate. Every backslider follows Satan, though every one goeth not so fare as he; all decays in holiness are steps towards his condition; Satan's chiefest industry is to pull others after him; he loves to have followers, and not to be sinful and miserable alone; if he can make men to decline in grace, Luk. 22.31. he can be contented to let them thrive in the world; he cares for no plunder but that of jewels: and being the greatest enemy, he studies to deprive us of our greatest happiness. Christians! of all decays, take heed of those that are spiritual. Better to lose thy gold, then to lose thy God; to be turned out of thy house, then to part with holiness and heaven. He that loseth all the comforts in the world, can but be a beggar; but he who forsakes God, becomes a devil. Of this largely before. 4. Observ. 4. 'Tis hard to be high, and not to be highminded, to be adorned with any excellencies, and not unduly to reflect upon them. It's a natural evil to make ourselves the centres of our own perfections, 2 King. 18.33, 34, 45. Rom. 10.3. Phil. 3.6, 9 Ezek. 38.2, 6. to stay and rest in our excellencies. Men of power are apt to deify their own strength; men of morality to advance their own righteousness, and to rely on their merits; men of wisdom to set up their own reason. How just is it with God to hinder the creature from inchroaching upon his own prerogative; to make those low, Humiliatio humilitatis mater, Psal. 9.19, 20. who otherwise would not be lowly; and to let them know that they are but men? God singles out such to be the most notable monuments of his justice, and their own folly, who vie with him in divine prerogatives. Act. 12.23. If God hath appointed that we should go out of ourselves unto things below for a vital subsistence, to bread for food, to clothes for warmth, etc. much more will he have us to go out of ourselves for a blessed and happy subsistence; more being required unto blessedness then unto life. Psal. 10.14. Zeph. 3.12. Hos. 2.7. It's the poor who commits himself to God: Nothing will make us seek for help above ourselves, without an apprehension of weakness in ourselves. The vine, the ivine, the hop, the woodbine, are taught by nature to cling and to wind about stronger trees. Men commit themselves to the sea naked, and do not load themselves with gold, treasure, and rich apparel. How fearful should poor worms be of that sin, which God allowed not in angels, and whereby they became devils! Let us be clothed with humility, 1 Pet. 5.5. The adorned with this grace, are only meet to attend upon the King of Glory; Quis sicut Deus. even an Archangel, Michael, hath humility imprinted on his name; Humility is the ornament of angels, and pride the deformity of devils; If heaven will not keep a proud angel, it will keep out a proud soul. In all conditions of highness, we should take heed of highmindedness. As 1. in the highness of worldly advancements; poverty and disgrace are the food of humility; Riches and honour are the fuel of pride. I have read of a bird that is so light and feathery, that it always flies with a stone in its mouth, lest otherwise the winds should carry it away. In high conditions we shall be carried away with pride, unless we carefully keep our hearts. David and Asa were both lifted up in their outward greatness: It's hard to walk in slippery places of prosperity, and not to slip by pride; we commonly most forget God and ourselves when he remembers us most. 2. In the highness of raised endowments, abilities and performances; It's said of Nazianzen that he was high in his works, and lowly in his thoughts: a rare temper! our very graces and good works not seldom occasion pride. I have heard of a man who having killed an Elephant with his weapon, was himself killed with the fall thereof. And nothing is more ordinary than for high services (possibly the conquest of some corruption or tentation) to usher in that pride which may hurt the performers. Sciendo bona opera, nesciamus illa. Magna & rara virtus, manifestam omnibus, tuam te solum, latere sanctitatem. We should know our good works, as if we knew them not. It's a rare and noble temper, when that worth which all others observe, is only hid to him, in whom it is. How few are there who hid their beautiful endowments by humility, as Moses' parents did their beautiful son for safety; and with Moses, when he spoke with God, pull off their shoes, and hid their faces; Uncover and acknowledge the lowness, the infirmities, and cover the beauty and comeliness of their services! When Satan spreads our gifts and graces, let us spread our sins, our weaknesses before our eyes; and so the soul may have its ballast evenly proportioned, and on both sides. There's no poison hurts so dangerously, although delightfully, as the contemplation of, and reflection on our seeming deservings. Scotus dist. 6. q. 2. art. 2. Scotus calls the sin of the angels Luxuriam spiritualem, a kind of spiritual luxury, whereby they were too much delighted in their own excellencies. It's only a Christian of strong grace, that can bear the strong wine of his commendations without the spiritual intoxication of pride. It's as hard, humbly to hear thyself praised, as it is patiently to hear thyself reproached. That Minister (of whom I have heard) was a rare example of humility, who being highly applauded for a sermon preached in the University, was by a narrow observer found weeping in his study (presently after) for fear that he had sought, or his auditors unduly bestowed upon him applause. Lutb. pref. in Gen. Ridiculum est si anxius es quomodo honoraretur homo nondum creatus: tu es nihil. Nieremb. de ador. in spir. How heavenly was the temper of John the Baptist; when he said, Christ shall increase, but I shall decrease! It was a good fear of Luther; namely, lest the reading of his books, should hinder people from reading the Scriptures. Would we account ourselves nothing (and indeed in ourselves we are so) we should think it as ridiculous a thing to be solicitous for our own, as for that man's honour who is not yet created. 5. The better the persons are who become wicked, Observ. 5 the more obstinate they are in wickedness. When angels fall into sin, they continue in it with pertinacy; the hottest water cooled, becomes the coldest. They whose light of knowledge is most angelical, sin with highest resolution, and strongest opposition against the truth. The greater the weight of that thing is which falls, the more violent is its fall, and the greater is the difficulty to raise it up again. They who leave God notwithstanding their clear light, are justly left by God to incurable darkness. None should so much tremble at sin, as those who are enlightened; obstinacy is most like to follow their impiety. It may be impossible to recover them. Seducers (saith the Apostle) wax worse and worse, and do not only show themselves men in erring, but devils in persevering. But of this before. Ver. 4. 6. The happiness of believers by Christ, Observe. 6. Est in nobis per hanc Dei gratiam in bono recipiendo & perseveranter tenendo, non solum posse quod volumus, verum etiam velle quod possumus. Aug. de cor. & gra c. 11. 1 Pet. 1.5. 1 Pet. ult. 10. is greater than that of Angels merely as in the state of nature. These had a power to stand, or fall; we by Christ have a power whereby we shall stand and never fall. By creation the creature had a power, either to abide with God, or to departed from him; But by Regeneration, that fear of God is put into the hearts of his people, whereby they shall not departed from God. Jer. 32.40. And this power of not falling, is in them indeed, but not from them. The faithful are kept by the power of God, through faith, unto salvation. They are established, settled, strengthened. Created will, hath a power to will to presevere in that which is good, Prima gratia data primo Adamo, est quâ fit ut habeat homo justitiam, si velit; sed gratia potentiae est in secundo Adamo, quâ fit ut velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiscentem, voluntate spiritus vincat. August. de Cor. & gra. c. 12. but it hath not the will itself, to presevere, neither the act of preseverance, as the regenerate will hath. Of this before, p. 64, 65. 83, 84, 85, etc. 72, 73. Thus far of the sift part of this verse, viz. the defection of these angels. The second follows, namely, their punishment; and herein first, that of the prison is considerable; which is twofold. 1. Everlasting chains. 2. Darkness. EXPLICATION. For the first, Everlasting chains. It may here be inquired. 1. What we are to understand by these chains. 2. How, and why these chains are everlasting. 1. What is meant by chains. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in bonds, which bonds are not to be taken literally for those material instruments or bonds, whereby things are bound, that they may stand firm and steady, or persons are hindered from acting what they would, or drawn whither they would not; but metaphorically (as are also those chains into which Peter saith these fain angels were delivered) for that condition, 2 Pet. 2.4. of punishment and woe, wherein they shall remain like prisoners in bonds. Certus inclusos tenet locus nocentes, utque fert fama impios supplicia, vinclis saeva perpetuis domant. Senec. in Herc. Fur. The Metaphor being taken from the estate of malefactors, who in prison are bound with chains, to hinder them from running away, that so they may be kept to the time of judgement and execution; or who by the Mittimus of a Justicer are sent to the Gaol, there to lie in chains till the Sessions. And thus these angels are kept in chains or bonds of three sorts. 1. They are in the chain of sin, bound by the bond of iniquity, as the phrase is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8.23. and Prov. 5.22. the wicked are said to be holden with the cords of their sins; and deservedly may sins be called bonds or chains, they both holding sinners so strongly, as that without an omnipotent strength, they can never be loosed; as also being such prison-bonds as go before their appearing at the bar of the last and dreadful Judgement. The bonds of sin, wherein wicked men are held, are often by the goodness and power of God loosed; but the bonds of sin, wherein wicked angels are held, shall be everlasting; there is, and ever shall be a total inability in those cursed creatures to stir hand or foot in any welldoing; they are in arctâ custodiâ, Non dicit Apostolus, peccavit ab initio, sed peccat: nam ex quo diabolus peccare coepit, nunquam peccare definite. Bed. A peccatis nunquam feriatur, quia sicut non dormitabit, neque dormiet qui custodit Israel, it a nunquam dormitat, neque dormit qui impugnat Israel. Est. in 1 John 3.8. Vid. Jun. in. Jud. Non voluntatis confessio, sed necessitatis extorsio. Hier. close prisoners in these chains of iniquity, staked down, wedged, wedded to sin, chained as it were to a block; hence it is said, 1 John 3.8. that the devil sinneth from the beginning; whereby may be noted, not only how early he began, but also how constantly he poceedeth in sin: for (as Bede well observes) it is not said, he sinned, but he sinneth from the beginning; to note (saith he) that since he began, he never ceased to sin: he keeps no holy days, makes no cessation from pride and other impieties; and as he sleeps not who keeps, so neither doth he who opposeth Israel, he walketh about, seeking, etc. 1 Pet. 5.8. to this purpose our Saviour saith, John 8.44. that the devil hath no truth in him, to note his utter impotency (saith Junius) to any thing of goodness and integrity; and when he speaks a lie, he speaketh of his own, according to his custom and disposition; and when he speaks truth, he borroweth that, to the end, he may deceive. Satan cannot lay down his sinful inclination; he is totus in mendaciis delibutus, (saith Calvin) stained and soaked in sin. In a word, this chain of sin, which he hath put on, * Calv. in Joh. 8.44. he never can or will put off. 2. These fallen angels are in, and under the chains of God's power, The strong man is bound by a stronger than himself: The old Dragon was bound for a thousand years, Rev. 20. and the chain which kerbed him, was the power of God: this power hinders him both from escaping the evil which he undergoes, and from effecting and causing that evil which he desires. Satan shall for ever be miserable in sustainingwhat he would not, and in not obtaining what he would: The impossibility of his being happy, Quòd aufertur nocendipotestas, pro maximo tormento reputant. Esti. p. 60. in 2. Sent. necessarily follows his impotency to be holy, purity being the path to blessedness. All the forces of hell cannot scale the walls of heaven: There is a gulf fixed between fallen angels, and happiness, which they can never pass over; as they can never return to God, so as to love him; so never, so as to enjoy him; they are debarred from these joys unavoidably, which they forsook voluntarily: nor is it a small matter of their punishment to be kerbed against the bent and violent inclination of their own will, from stirring an hairs breadth for the hurting any, further than God lengthens out their chains. How painful a vexation is it to Satan, that he cannot hurt the soul by affrighting, alluring, and seducing, nor our bodies by diseases and pains, nor our estates by losses, nor * Luke 22.31. Tormentum diaboli erat exire ab homine, nec posse ei diutius nocere. Vid. Est. in sent. ibid. Quod abyssum deprecantur eo spectat, quod ipsis volupe fit inter homines versari, quò illos seducant, & ad se plures semper pertrahant, id quod in abysso non possunt, ubi sunt nulli quos seducant. Luc. Brugens. Dolet illis in abyssum demergi, in qua ablata sit laedendi & perdendi facultas. our names by disgraces, unless our God gives him chain. Satan hath desired to have you, etc. (saith Christ.) And when the devil besought Christ (Luke 8.28.) not to torment him, it's by many interpreted, that the torment against which Satan prayed, was that his ejection out of the possessed, whereby he was to be hindered from doing that hurt which he desired; it being immediately subjoined by the Evangelist, For he had commanded the unclean spirit to come out of the man: And whereas ver. 31. the devils further desired Christ, that he would not command them to go out into the deep; Calvin, with others, refer this petition to the great desire of the devils to continue among men, to annoy and molest them: They grieved (saith Calvin) to think of being cast into the deep, wherein they could not have so much power and opportunity of doing harm to men, the destruction of men being the delight of the devil. And this seems further to be confirmed by the words of Mark, Mark 5.10. who saith that the devils desired that Christ would not send them out of the Country; whereby they should want opportunities of doing harm to the souls and bodies of men. See Perkins on Judas. Needs then must the chain of divine power, which restrains the devil from hurting men, be a considerable part of his torment, whose work is to go about, seeking whom he may devour. 3. The fallen Angels are in and under the chain of their own guilty consciences, which by the tenor of God's justice, bind them over to destruction; they know they are adjudged to damnation for their sins. Let them be where they will, in the earth or air, these chains of guilty consciences bind them over to judgement; they can no more shake off these, then leave themselves. In these the devils are bound like madmen and band-dogs; they must endure what they cannot endure. Jam. 2.19. The devil's fear and tremble; horror is the effect of diabolical assent. Judicis sui prae. sentiâ expavefacti, de poenâ suâ cogitarunt. Mala enim conscientia quid meriti essent, ipsis, tacente Christo, dictabat; quemadmodum enim scelerati ubi ad Tribunal ventum est, etc. Calv. in Mat. 8.29. How evidently did this guilty trembling appear, when they ask Christ, whether he was come to torment them before their time? The sight of the Judge (saith Calvin on the place) made these guilty malefactors to tremble at the thoughts of their punishment; their evil conscience told them (Christ being silent) what they deserved: As malefactors, when they are brought to the bar, apprehend their punishment, so did these devils at the sight of their Judge. The fallen angels shall ever contemplate what they have done, and how they have finned, as also what they shall undergo, and how they shall suffer: and hereby, as God delivers the damned men into the hands of guilty angels, so he delivers guilty angels over to themselves to be their own torments. This fiery furnace of a tormenting conscience (which of all others is the most scorching and scalding) every devil shall carry in his bosom This inward and silent scourge, shall torment him, this arrow shall stick in his side, Daemons quocunque abeant, ubicunque degant, suum secum circumferunt infernu●. Beda in c. 3. Jacobi. Aquin. 1. p. q. 64. Art. 4. ad ob. 3. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicut sempiternus à semper. Though Lorinus upon the place mentions a conceit, according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the word should signify, [not their own] such chains as belonged not to them by nature, but were put upon them after their sinning, as a punishment. Iren. l. 3. c. 33. Greg. l. 4. mor. cap. 10. Ansel. l. 2. c. 21. Cur Deus homo. Sicutceciderunt nullo alio nocente ut caderent, itanullo alio ad juvante, resurgere debent. Aug. Enchir. c. 29. Quoniam non tota multitudo angelorum Deum deserendo perierat, ea quae perierat perpetuâ perditione remaneret; alia vero creatura rationalis, quoniam tota perierat, etc. this vulture shall pray, this worm shall gnaw, and this hell shall he carry about him where ever he becomes though he may change his place, yet he never changes his state. As the happiness of the good angels is not diminished, when they come to us, and are not actually in the heavenly place, because they know themselves blessed; (as the honour of a King is not impaired, though actually he sits not in his chair of State) so neither is the misery of the wicked angels lessened, when they are not actually in the very place of the tormented in hell, because they know that eternal woes are due to them; as the scorching distemper of one in a burning fever is not removed, though he be removed into a bed of ivory, and the most refreshing place. 2. The second particular to be explained, is, How, and why these chains are everlasting? By the word in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which singnifies always, continuing, perpetual, is intended that the chains, shall never be shaken off; and that these angels shall stand guilty for ever, expecting the last judgement, despairing, and without any hope of recovery and redemption, they having no Saviour, nor any means allowed them by God for their release. And if it be here demanded, why the fallen angels, rather than fallen man, stand guilty for ever without any deliverance, or hope of recovery; it's by several men differently answered. 1. Some say, Because man was seduced to sin; but the devil sinned merely by his own will, without instigation from any other: he fell alone, and must (if at all) rise alone. 2. Others say, Because in the fall of angels, the whole angelical nature of angels perished not; but the first man sinning, the whole humane nature had perished, if the goodness of God had not afforded a remedy, 1 Cor. 15.22. In Adam all die. Id. in Joh. Tr. 110. Tanto damnabilior eorum judicata est culpa, quanto erat natura sublimior. In offend endo creatorem, tanto execrabilius, beneficio ejus ingrati extiterunt, quantò beneficentius sunt creati. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. l. 2. Orth. Fid. cap. 3. & 4. Gerh. m 2. Pet. 2. Praestat grato cord, Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in remedio generi humano praestito agnoscere, quam profunditatem divinorum judiciorum curiosius, extra verbi limits, scrutari. 3. Others say, That the nature of the angels being more excellent, and sublime, their fault was more damnable than that of man's; and that so much the more ingrateful to God were they in their fall then man, by how much the more bountiful in their Creation, God was to them, then to man. But I humbly conceive, we may more safely say with Gerhard, It's better thankful to acknowledge the love of God to mankind, in affording him a recovery, then to search into the depths of divine judgements, without the warrant of the word, with curiosity. OBSERVATIONS. They whose course and trade of life is in sin, Observe. 1. do most resemble Satan; Sin is a chain to the godly, to weary and trouble them; but it's a chain to the devil and wicked men, wholly to subdue them to its power and obedience; The holiest may sometime fall into sin, but the ungodly only live and lie in sin: the godly are like a sheep, which sometimes may slip, and be tumbled into a dirty ditch; but the wicked are as swine, who tumble and wallow in the ditch. The former beat themselves with striving to get out, the later are ready to beat and hurt any who labour to help them out. The former cry out of sin and sinning, as their torment; the later (like the devil) when any go about to reform and hinder them from sin, cry out, What have we to do with you? are you come to torment us before our time? The godly sin, but the wicked are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, workers of iniquity, witty and skilful practitioners in impiety. Sin is the woe of a Saint, and the work of a sinner: To the former its a thorn in the eye; to the later as a crown upon the head. In the former, sin is; but the later are in sin; a sober man may have drink in him, but the drunkard only is in drink. A Saint, when he sins, is as a poor child when he falls into a pond of water; but a wicked man as a fish in the water, sports and swims in sin as his element: his bibere is his vivere, he drinks in sin as the fish drinks in water. A sinner performs good duties by fits and starts, but sin is his course, and standing employ meant; a Saint sins by fits, but holiness is his course, and he walks with God, though sometmes he be drawn away by a tentation. Oh that they who live in sin, cannot sleep unless they sin, who are sick with Amnon, till they have satisfied their lusts; who can walk in sin from morning to night, week after week, year after year (yea, and if they had more lives, they would do so life after life) would consider who is their father, and whom they resemble, and never be at rest, till they get from under the cruel slavery of sin, into the service of Jesus Christ, which is the true and only liberty. And let them fear lest the Lord at length give them up to final obstinacy, Revel. 22.11. and say in his wrath, Thou that art filthy, be filthy still; my spirit shall never more strive with thee; I will never give one blow more to knock off thy chains, but they shall be like the devils, everlasting chains: and thou who holdest thy sin so fast, here upon earth, shalt be held and bound by that chain for ever in hell. 2. Observ. 2. Torments cannot reform devils. Hellish horrors cannot change hellish hearts. Sinners will not be persuaded either by the rising of one from the dead, or their own remaining among the damned. The braying of sinners in a mortar, cannot make their folly departed from them. Outward troubles may break the back, only God by his supernatural working, can melt the heart. Notwithstanding smiting, Isai 1.5. people may revolt more and more. After all the repeated plagues upon Pharaoh, and Egypt, their hearts were hard: And though God battered the Israelites with successive judgements, yet he testifies, they returned not to him. Am. 4.8. Judgements move only by way of outward and objective persuasion, they cannot reach, really work upon, or turn the heart: The smartest outward poverty, cannot make a man poor in spirit. The glorified angels are humble in the joys of heaven; the devils are proud in the torments of hell. It is not the inflicting, but the sanctifying of troubles that can benefit us. Whensoever the Lord chastens us, Psal. 94.12. Jer. 6.29. let us beseech him likewise to teach us; otherwise we shall continue unreformed. 3. Restraint much differs from reformation. Observ. 3. Devil's may have a chain upon them, and yet no change within them. A necessitated forbearance of sin may accompany a devilish nature; divine chastisements and humane laws may hid sin, and hinder sinning; 'tis only a principle of renovation whereby we hate sin: Let none please himself with such a conversion as he is forced unto by his earthly superiors. They who only leave sin because men forbidden it, will upon the same ground be brought to forsake any way of holiness. And yet what is the religion of the most, but a mere restraint; and hence it is that so many have proved Apostates: Constrained goodness is never constant. The fear of man's laws may make a good subject, it's only the fear of God in the heart that makes a good Christian. 4. Satan can do nothing but by God's permission. Observ. 4. God keeps him in a powerful chain. Wicked angels are potent, only a good God is omnipotent. When God gives way, one devil may overthrow a legion, Mat. 8.31. 1 King. 22.21 Job 1.12. a million of men; but till God lengthens out his chain, a legion of devils cannot hurt one man, nay not a silly beast. God who made, can ruin them; and would do so, were he not able to overrule them, and to advance his own glory against, nay by all their endeavours. The consideration of this, should both quiet and counsel us. 1. Quiet us, because our worst enemy is wholly in the power of our best friend; Satan takes out a new commission from God for every undertaking against us; and (as Christ told Pilate) He could have no power over us, unless it were given him from above. It was in the power of Satan to carry Christ up, but not to cast him down; he that fears God neither need, nor will fear Satan. As the rage of men, so that of Devils, shall also praise God, and the residue thereof will he restrain. 2. Counsel us, to take heed of that heathenish error whereby men commonly give the honour due to God to Conjurers and Impostors; and of that common fault among Christians, in being more angry with the instrument, then patiented under the hand that smites them. 5. Observe. 5 Satan cannot hurt us, unless he gets us within the compass of his chain. If we go not to him, he cannot come to us. All the ways of Satan are deviations and swervings from the way and rule of the word. He who keeps in this way, Non extorquet à nobis consensum, sed petit. Aug. Non potest vincere nisi volentem. Hierom. and walks according to this rule, keeps himself from the destroyer, and peace shall be upon him. Satan was fain to beg of Christ to cast down himself; he cannot cast us down, unless we cast down ourselves; he can suggest sin to us, he cannot force us to sin. No man is hurt but from himself, and out of the voluntary inclination of his own mind unto evil. The devil cannot infuse wickedness into us, but only stir up wickedness in us; he cannot bend the will as God doth, who by his own absolute power, works in a way of creation in us; who without ourselves, and against ourselves, giveth a new heart, and changeth an heart of stone into an heart of flesh. Satan moves not our wills either by any proper power which he hath over them, or without our assent first gained unto him, but by a working upon the imagination; sometimes so presenting objects to the understanding, as that it apprehends evil in the colour of good: Sometimes stirring up the corruption, passions and lusts already in us, to darken the understanding, and incline the will. If Satan could hurt us without our own wills, he could never be resisted in any tentation. The devil is not so dangerous an enemy as our own sin; this slays us without him, he hurts us not without this. If Satan blow not with our own Heifer, he can get no advantage. Many having sinned, lay the blame on the devil, who (they say) owed them a spite; whereas it is their sin, not the devil, which pays it; had they not cast down themselves, the devil could never have done it. The thief indeed is to be blamed for stealing thy money, but it was thy fault and folly to leave thy doors open, and give him entertainment. Satan never beats us but with our own weapons: Though David was stirred up to number the people by Satan, 1 Chron. 21.1 yet when he came to see his folly, he thought not his sin less because Satan moved him to it, but took all the blame of sin to himself, and said, I have done very foolishly. Let therefore the time we spend in blaming of Satan when we have sinned, be spent in opposing of Satan, Jam. 4.7. Eph. 4.27. 1 Pet 5.10. Eph. 6.13.16. that we may not sin; let us not give place to the devil, but resist him, by faith applying the victory of Christ, and viewing present assistances, and future recompenses; by prayer bringing God into the combat, by sobriety in the use of comforts, and watchfulness against all tentations to sin, continuing our allegiance and God's protection. Adventure not within the chains of a mad dog; supply not their want of length, by thy want of watchfulness. Our natures are tinder, and gunpowder; we had need beware, not only of fiery darts, but the least spark. 6. God can make an offéndor his own afflicter, Observ. 6. a Magor-missabib, a terror to himself, and constantly to carry his own chains of terror and torment about him. That which makes us enemies to God, makes us enemies to ourselves; Wickedness is it's own vexation. A sinner, though he be truly a friend to none, yet never is he so great a foe to any, as to himself. Powder which blows up the house, cannot itself escape from burning. Such is the power of God's justice, that without any trouble to himself, he can make a transgressor his own tormentor, industriously to fetch in matter of excessive horror to himself out of his own bosom; to gaze willingly into that false glass which Satan sets before him, to be led by that lying cruelty which misrepresents to the sinners affrighted imagination, every gnat as a camel, Nihil potuit adeo aptè proponi, nihil tam accommodatè adferri, quod non ille vel refelleret argutissimè, vel eluderet callidissimè, vel-dissolveret promptissimè. Saepe intra meipsum cogitavi eum nequaquam fuisse ita perspicacem in judicio dogmatum, ita porro exercitatum in disputationibus theologicis, cum sanus esset. Hist. Fran. Spira. p. 120.121. In tantis suis malis, filiorum suorum non aliter vultus & manus quam tortorum suorum semper exhorrescere, etc. Ibid. p. 84. every mote as a molehill, every molehill as a mountain, every lustful thought as a Sodomitical vallany, every idle word as a desperate blasphemy, every angry look as a bloody murder, every transgression against light of conscience, as a sin against the Holy Ghost. In this amazedness of spirit, God can cause a man to turn his own artillery, his wit and learning upon himself, to argue with subtlety against the pardonableness his sins, to wound his wounds with a conceit that they are incurable, to vex his very vexations with refusing to be comforted. In a word, to turn to his own torment, not only his crosses and tentations, but even the very comforts of his life; wife, children, gold, goods, honours, as that woeful Spira did. If God speak the word, the hand shall rebel and strike the head, the nails shall tear the skin, the teeth shall gnaw the flesh. Those who are made to take one another's parts, shall become mutinous, like the Midianites, who sheathed their swords in their fellow's bowels. A man forsaken of God hath least mercy for himself. Never let us please ourselves, or envy the enemies of God in any sinful quietness, since God can make men selfe-destroyers. To conclude this, if ever you would be reconciled to yourselves, 1. Labour to be reconciled to God in Christ. Never will conscience (God's deputy) speak peace, if God himself speak war: Nor will God be at peace, but through him who is our peace. 2. Let us maintain a constant war with sin. Such is the cruelty of sin, that it always torments those who loves it: and such is its impotency, that it cannot hurt those who hate it. 3. Let us constantly walk in those ways, which (Prov. 3.17.) are called peace; remembering, that holiness troubles nothing, but what we should not only trouble, but destroy; our lusts. 7. Observ. 7. There's no liberty to be found in forsaking of God's service. As soon as these angels had thrown off the yoke of obedience, they put on the chains of bondage; they were in bondage to sin, and for sin; Every sinner is a captive, he cannot stir hand or foot in heavenly employments. A Saint only walks at liberty, the service of God alone is freedom. Where the spirit of the Lord is, there is liberty, and a changing of the chains of flavery, for an heavenly activity. None but Saints can run the ways of God's Commandments, and willingly wait upon their Master: and hence it is, that only they can perform duties either delightful to him, or themselves. The ways of obedience which are torments to a sinner, are the pleasures of a Saint; that which the one counts his yoke, the other esteems his privilege, and knows not how to live without the daily performing of them. And how comfortable is their condition, in having their chains of guilt beaten off by Christ! As their services are, so their usage is that of sons, not of slaves and captives. Their duties savour of the Spirit of adoption, and a filial ingenuity. Their services are without fear; whereas others are all their life long subject unto bondage. How are sinners mistaken, in thinking that liberty is inconsistent with sanctity! A Saint loseth nothing but his bonds and fetters, by becoming holy; nor is holiness a chain to any, but those who know no other freedom than an house of bondage. 8. The pleasures of sin, bear no proportion to the horrors thereof. It's pleasures are light and momentany, its chains are heavy, horrid, and everlasting. The act of sin is instantly ended, and the delights of sin soon fall off; but its chains are strong, and not to be broken; there's no aqua fortis, to eat them asunder: How happy were it that sinners would be but as wise in preventing, as they will he woeful in undergoing the everlasting sorrows which follow their short sinning! Oh that when you say, you know not how to forbear the breaches of the law, you would ask yourself whether you are able to bear, or knock off the chains of the prison? Foolish sinner! say no more, (as I have sometimes heard thee in thy fits of passion) I must speak, and then I have done; when chou hast done, God hath not done, he than gins; and should he (as thou deservest) once chain such a wild offender in that black dungeon of hell, he would not have done with thee to eternity. Look upon sin with Scripture spectacles: Oh view the chain, the everlasting chain of guilt and horror, through every tentation. Let the meditation of eternity damp and stop thee in thy sinful heats and fury. If thou canst not find a man, who to gain the world, would be compelled to lie bound upon a bed of roses a hundred years; how shalt thou endure the flames and chains of hell to eternity? 9 Observ. 9 How eminently is the goodness of God manifosted to men, more than to angels! The fallen angels continue under the chains of eternal guilt, helpless without, Aug. and hopeless of recovery. Man, who deserved no better, is loosed from those chains by a strong Redeemer, and by the blood of Jesus Christ they are broken asunder. How should so great mercy quicken our hearts to thankfulness! Wonder, O man, that God should break in pieces, and throw on to the dunghill of hell to eternity, those golden vessels, the angels, beset with the most precious gems of most shining and glorious endowments, when they had contracted rust; and that he should cleanse the earthen pot, poor man, in stead of breaking it, when the uncleanness of sin had defiled and eaten into it. I only add, that in one thing the sins of men admit of a greater aggravation, than those of devils; these never sinned against the offers of a Saviour: Unbelieving sinner! the very devils will condemn thee. If all the examples in the world of ingratitude to God, and unkindness to ones self were lost, they might be found again in thee. Thus far of the first part of the punishment of these fallen angels in the prison, viz. their being in everlasting chains. They are said secondly, to be under darkness. Two things may here needfully be opened. 1. What the darkness is under which they are. 2. What is their misery in being under it. EXPLICATION. 1. Darkness is in Scripture taken taken two ways, 1. Gen. 1.2, 4. Isai. 45.7. Isai. 45.19. Isai. 45.3. 1 Cor. 4.5. 1 Thess. 5.5. 2 John 2.8. Rom. 1.21.2.19.1 Thess. 5.8. 1 John 2.11. 1. Properly, for the negation, defect and privation of light. 2. Metaphorically: 1. for a secret, hidden, or private place; What I tell you in darkness, that speak you in light, Matth. 10.27. so Luke 12.3. 2. For error and ignoorance; Acts 26.18. to turn them from darkness to light, Ephes. 4.18. having their minds darkened, Ephes. 5.8. Once were ye darkness, etc. In which tespect principally, sins are called the works of darkness, Rom. 13.12. Ephes. 5.11. 3. For great calamities and punishments, 1. Externall, Job 50.26. When I looked for good, Jer. 23.12. evil came unto me; and when I waited for light, there came darkness. Isai. 5.30. If one look unto the land, behold darkness and sorrow, Isai 8.22. They shall look unto the earth, and behold trouble and darkness, Isai. 59.9. We wait for brightness, but we walk in darkness, Isai. 47.5. Get thee into darkness, Jer. 13.16. Ezek. 32.8. Mich. 7.8. Psal. 143.3. Afflictus, vitam tenebris, luctuque trahebam. Virg. Aeneid. 2. O danghter of the Chaldeans. 2. Internal. Thus Heman complains, Psal. 88.6. That God had laid him in darkness. Isai. 50.10. Who is there among you, etc. that walketh in darkness, and seethe no light. 3. Eternal, for the uncomfortable condition of the damned in hell, by reason of the absence of God's presence. Judas 12. Matth. 8.12. Matth. 22.13. we read of some cast into utter darkness, i. e. without the Kingdom of God, which is light, and a Kingdom of light. In this phrase of utter darkness, (according to some) is an allusion to the darkness which God sent upon Egypt, Metaphoricè, per tenebras, scriptura horrendum maerorem designat. Cal. in Mat. 8.12. Tenebrae exteriores domesticae luci opponuntur, quum antiquitus nocturnae ut plurimum coenae essent, quas plurimae faces & lampades illustrabant: qui ejiciuntur è regno Dei, Christus eos dicit, extra in tenebras, ejici in tenebras. Cal. in Mat. 25. Comprativus superlativi est loco, ut sit in tenebras extimas. Luc. Brug. in Mat. 8. Exod.... 10.23. that Egyptian darkness, being without the habitations of the Israelites, in all which was light; Or (as Reverend Calvin conceives) to the darkness wherein they are, who are excluded in the night time from places, in which are suppers or feasts, where they set up many lights and lamps: or as others, to the darkness of prisons, which were oft wont to be without the City, Acts 12.10. Whatever the allusion is, by this utter darkness, is intended a state of the greatest remoteness and distance from the light of God's presence, the joy, yea the heaven of heaven; for as Brugensis well notes by the comparative note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outer, may well be intented the superlative, utmost, or most without, furthest, or most distant from the Kingdom of light, as 1 Cor. 13.13. the greater, i. e. the greatest of these is charity. This eternal darkness, which stands in the withdrawing of the light of Gods pleased and pleasing countenance, wherein is fullness of joys, and pleasures for evermore, is that here by the Apostle intended, to be the portion of these angels in their prison of hell. And most fitly is this their woeful estate of separation from God's presence called darkness; because, as the (though but deficient) cause of darkness, is the departure of the light, so the separation from the favourable presence of God is the greatest misery of the damned: as the face and comfortable presence of God is the heaven of heavens so absence from God is the hell of hell. It is not heaven to be in the place of heaven, but to be with God in heaven; and it is not hell to be in hell, but to be without God's loving and gracious presence in heaven. The misery of which condition of darkness, or separation from God's presence, is in the second place to be explained; and it may be amplified two ways. 1 Considering from what this separation shall be. 2 How the misery thereof shall be further heightened. 1 There shall be a separation from the presence of God, which is 1 A full good, comprehending all good; that wherein all good things are assembled and combined. He who hath him who is all things, must needs have all things. To him there can be made no addition of goodness; in parting with him, the damned part with whatsoever is good. 2 A filling, satisfying good, enough and sufficient for himself; and that which can fill the Ocean, can undoubtedly fill the vessel. God satisfies all the wants and exigences of the soul: My God shall supply all your wants: The favour of God is better than life: The Lord is my shepherd, I shall not want. Every good besides God, is but of a limited nature, answering but to this or that exigency; but one God answers to every want: Bread relieves hunger, water thirst, nakedness, money poverty; God relieves in every want, Summa mors animae est alienatio à vita Dei, in aeternitate supplicii. Aug. lib. 6. de civ. Dei c. 12. and hath infinitely more oil than we have vessels. Deservedly therefore is this punishment of loss frequently expressed in the Scripture as the great woe of the damned, Matth. 7.23. Luke 13.27. Mat. 25.10, 41. The throne of iniquity shall have no fellowship with God, Psalm 94.20. Needs must hell be a dismal dungeon, where the sunshine of God's presence never comes. But 2. The misery of the loss of this blessed presence of God is further heightened, aggravated, and made intolerably tormenting; Considering, 1. The damned in hell know the incomparable worth of what they have lost: Their Understandings are clear, though they are not changed: Their knowledge increaseth their sorrow. How happy (comparatively) would they be, if their Understandings were taken from them, if they could but put out their eyes! Though they see not God so fully and clearly as do the blessed in heaven; yet they see enough of him to rend and grind them with inexpressible vexation for losing him. A company of wretched beggars, who in a dark night stand at the door of that house where there is a Wedding feast, though they see not the stately preparations, the furnished tables, the costly ornaments of the married Couple and Guests, so fully and clearly; and though they hear not the sweet Music within so distinctly, as do the guests themselves who sit at table; yet by lights in the windows, the voices of mirth, and Musicians, with the confused sound of instruments, the passage to and fro of attendants with their cheer, they cannot but observe enough to think themselves, being excluded, very miserable, in comparison of those who are attended at the table, and in the midst of all their mirth and plenty. Christ makes the Application, Luke 13.25.28. Where he speaks of those who stand without and knock, etc. and shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and they themselves thrust out. The rich man sees Abraham and Lazarus, but a far off: see them he must, though he would not; get to them he must not, though he would never so fain. And certainly, the large vessel of an Angel's understanding holds more matter of this torment, then can more shallow capacities. 2. These damned spirits remember, that this loss of the presence of God was a rod of their own making, a woe of their own most wilful procuring; The door which shuts them out of heaven was pulled to with their own hands. How much will it sharpen the edge of their horror, to consider, that none forced them to sin; that the forsaking of God was the choice of their own will; that they had no enemies but themselves? The treasures of glory were not stolen from them, but voluntarily dissipated, and prodigally misspent with their own hands. How easily could they have prevented that loss which now is irreparable! and have kept their foot out of that snare, out of which they can never wind themselves! The arrow which falls down upon their heads, was shot up with their own hands; and (as it's said of birdlime, that it's made of the dung of birds) the destruction which hath caught them, was spun out of their own bowels. 3. They consider how poor a trifle, and contemptible a toy it was for which they have lost the blessed presence of God. How doth it cut them, to remember, that they have lost all things for nothing; a massy crown, a weight of glory, for a bubble, a butterfly; the inheritance of heaven for a song! What proportion is between a notion, a fancy, and the satisfying fruition of a real good! how do men blame themselves for lodging in a dear Inn, where they are compelled to pay as much more as their entertainment is worth! How hearty have I heard men beshrew themselves, for parting with great sums of money, for which (they say) they never drunk! A minute of pleasure, a poor, silly, slight, shallow nothing (may the damned say) was all I had (for have he cannot say) to show for myself, my blessedness, my God. (Oh mad exchange! Oh amazing disproportion!) deservedly miserable wretch that I am, I had but a dream of delight, for heaven itself. Did ever any fool buy so dear, and sell so cheap? 4. They consider who it is that excludes them from this blessedness, even God himself, who is not only a God of power, and therefore able to hinder them from entering, (for if he shuts, none can open;) but a God of tender compassions, to some; This God, who made them, will not have mercy on them. Mercy itself is now made wrath. He now thunders in his fury, whose bowels once made a noise, which though sometimes tender, are now harder than flints. What shall open the door, when he who is goodness and love itself, shuts it? 5 They are therefore hopeless, Semper cogitur ut & mortem sine morte, defectum sine defectu, finem fine fine patiatur, quatenus ci & mors immortalis fit, & defectusindeficiens, & finis infinitus. Greg. Mat. 25.10. Luk. 13. and utterly despairing ever to be admitted to the presence of God, the anchor of hope is now broken; the bridge of mercy is now drawn; the gulf of separation shall never be passed. The heaviest rock can as easily take wings and fly, and kiss the body of the Sun, as can a damned spirit get up into the gracious presence of God. When the door is shut, it's too late to think of entering. Knocking, weeping, entreating are altogether fruitless. How deeply did the departure of Paul pierce the heart of the Christians with sorrow, when he had told them, that they should see his face no more! Oh dreadful word, never! the bitterest word, in comparison of it, is sweet. OBSERVATIONS. 1 Separation from God is the evil indeed. Observ. 1. It separates from the greatest good. Worldly evils hurt the skin, not the soul: It's possible they may be corrective, but the loss of God is destructive. God, in depriving men of his gifts, whips them; but in the final removal of himself, he executes them. Scourging is oft the lot of sons, but separation from God is the portion of devils. God may take away every thing in love, unless it be his love. Separation from God is a distinguishing judgement. How much are men mistaken in their estimations of misery! The most know no other hell, but poverty, or some such worldly woe▪ Whereas outward evils are but appearing, and opinionative, and all their deformity is in the eye of the beholder; if they drive us (as oft they do) nearer to God, they are good for us; and nothing is truly bad which separates. not from the chiefest good. There is more bitterness in a drop of sin, than a sea of suffering. 2. Observ. 2. How gross is the delusion of sinners! Who for the tasting of the slight and superficial pleasures of a tentation, will lose the soul-satisfying presence of the ever-blessed God If all the delights of the earth cannot countervail one moment's loss of the light of God's Countenance in this life, what proportion is there between a moment's taste of worldly pleasures, and the everlasting loss of the fruition of God in glory! Can Satan make his promise good, in saying, All these things will I give thee: truly it would be but a slight performance in the esteem of that soul, who knows that the gain of the world would be followed with an eternal loss of God. The eternal weight of the loss of God, infinitely more weighs down all momentany delights, than doth a mountain of lead a feather. Can sinners part with God upon some valuable consideration, their folly were not so much to be pitied; but nothing can be given them in exchange for God, because God whom they lose, is all things. 3 The wisest care imaginable, Observe. 3. is that of enjoying the presence of God in glory. Show your care hereof, 1 By observing, Eph. 2.1, 2, 12 Ephes. 4.18 and laying to heart your distance from God by nature. We all came into the world with our faces toward Satan, and our backs turned upon God: let no worldly enjoyments bribe your consciences into a false and feigned quietness while you so remain. If the poor Jews would not be made to sing in a strange land; let not siners please themselves in this condition of estrangement from God. How have the Saints mourned under the apprehension of God's departure! Their lamentations show what sinners must do, either here, or hereafter. 2 By making him your friend, who only admits us into the presence of God. Jesus Christ is that way whereby that gulf between God and the soul is only passed over. There's no seeing his face, without bringing Christ along with us: nor can we more endure the presence of God without an interest in Christ, then can the stubble endure the flames. Every Christless soul is a Godless soul. The blood of Christ is the only cement which can join God and us together. 3 By labouring to be made fit for his presence: Holiness becomes all those who shall enjoy it. Heaven is no place for dogs; and without holiness no man shall see God. Heaven must first be in us, before we can ever get into heaven. God forbids his people to have fellowship with the works of darkness; and much less will he himself delight in such company. Sin hinders from enjoying God here, Isa. 59.2. much more bereafter: Nor will heaven ever be sweet to that soul, which here accounts not sin bitter. The light of glory would dazzle those eyes which only have been used to the darkness of sin: filthy garments may (undiscerned) be worn in the dark, but not in the light. It's the happiness of heaven, that all its inhabitants are of one mind: The company of sinners would spoil the harmonious consort of glorified spirits. 4 By delighting in the presence of, and acquaintance with God, while we are here upon earth. How are men of admitting strangers into their houses! and how readily do they open their doors to those with whom they are acquainted! No wonder, if Christ bids those depart, whom he never knew. Account those duties, conditions, companies to be but empty, in and by which thou enjoyest not something of God. Content not thyself with that Prayer, Sabbath, Ministry, wherein God hath not discovered his humbling quickening, strengthening presence to thee, in thee. Let no Sacrifice please thee, without fire: Love the Ordinances, because God meets thee in them. If God be not at home, think it not enough that his servants, his Ministers have spoken to thee: Let the society of Saints be thy solace, and dear esteem those in whom thou beholdest any resemblance of God: With the wicked, converse rather as a Physician to cure them, than as a companion to delight in them. Let not thy heart be taken with any comfort, any further than thou beholdest the heart of the giver in it, or findest thine own raised to serve and delight in him. 4. No distress should dishearten those here, Observe. 4. to whom God will not deny his presence hereafter: Though God brings them into miseries, yet he will not exclude them with the miserable: If men cast them out of their company, yet Christ will never say to them, Depart from me. If they want an house to hid their heads in, and a bed to rest their bodies on, yet their Father's house and bosom will supply both. Let men do their worst, they may send Saints to him, not from him. How little do those rod's smart, in striking with which, the Lord takes not away his loving-kindness? What hath that poverty more than a name, which is not accompanied and followed with the loss of God himself? In a word, Though sometimes the Saints sit in darkness, and see no light, yet is light sown for them; they shall not lie under darkness: but after the darkest night of desertion, shall arise to them that glorious Sun of God's presence, which shall never go down again, but make an eternal day. Thus fare for the first part of the punishment of the Angels, viz. that which they undergo in in the prison. The second follows, viz. that which shall be laid upon them at, and after their appearing at the bar: and in that, first, to what they are reserved, viz. to judgement. EXPLICATION. There are two things may here be enquired after. 1 What we are to understand by the judgement to which these angels are reserved. 2 How the angels which are punished already, are yet said to be reserved to judgement. 1 For the first, Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement, be frequently in Scripture taken more largely and improperly, for the cause of punishment, John 3.19. for the government of the world, John 5.22. amendment or reformation John 12.31. etc. for the place of judgement; Matth. 5.22. yet in this place it comes more close to its own proper signification according to which, it imports a judiciary trial of, and proceeding about causes: In which respect it's taken in this place, and oft in the new Testament, for the solemn action of the last and general judgement, Mat. 10.15. Mat. 11.22, 24 and 12.36. Mark 6.11. 2 Pet. 3.7. Where we read of the day of judgement, and Ecc. 11.9, 12.14. Luke 10.14. Heb. 9.27. & 10.27, where there is mention made of this judgement. Which judgement consists of three parts. Veritas in inquisitione, nuditas in publicatione, serenitas in executione. 1 A discussion and manifestation of the faults for which the prisoners were committed. 2 A pronouncing sentence upon them for every crime discussed and manifested. 3 A severe executing upon them the sentence so pronounced. 1. Act. 23.3 1 Tim. 5.24. Act. 16.15. 2 Cor. 5.14. In this judgement faults and causes shall be discussed, and manifested; and judgement is sometime in Scripture put for this discussion and discerning of causes: some men's sins are open before hand, going before to judgement, etc. 1 Tim. 5.24. etc. And this knowledge of the cause is intended, Cunctaque cunctorum cunctis arcana patebunt. Ezra 4.15.19. and 6.2. Est. 6.1 Deu. 32.34. Psal. 56.8. Jer. 3.22. Hos. 7.2. 1 Cor. 4.5. Rev. 20.12. Where we have mention of those who stand before God, of the opening of the books, and the judging out of those things which were written in the books. For though at the last judgement, God will make use of no books, properly so called, yet all the works of the judged shall be as manifestly known, as if God kept registers, rolls and records of them in heaven: and at his coming, he will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, that the righteousness of his proceed may appear to all. These books of discovery, are two; 1 that of God's omniscience. 2 that of the creatures conscience. 1 According to the former, every creature is manifest in his sight, and all things are opened unto his eyes: Heb. 4.13. Mat. 3.16. Joh. 2.25. Jer. 23.24. Mar. 4.22. Rom. 2.5.16. he hath a book of remembrance, he needeth not that any should testify of man; for he knoweth what is in man. As God hates sin wheresoever he knows it, so he knows it wheresoever it is. Men may hid their sins from men, from God they cannot. Men may, like foolish children, when they shut their eyes and see none, think that none sees them; but the light and the darkness are both alike to God: Nor can any, Isa. 29.15. by seeking deep to hid their counsels from the most High, help himself: Never hath one sin since the creation of the world, Deus nec fallitur, nec flectitur. slipped from the memory of God's knowledge; though he hath been pleased to put away the sins of some out of the memory of his vengeance: Nor doth he forget any sin out of necessity, but merely out of mercy. 2 According to the later * Ad hunc librum emendandum omnes alii libri sunt inventi: Quid libri aperti nifi conscientia, non atramento scripti, sed delictorum inquinamento. Amb. in Ps. 1. Psal. 51. Idem judex, reus, testis, torture, flagellum. , the book of Conscience, the Lord will, in the general Judgement, bring to every man's remembrance what he hath done; he will set the sins of the wicked in order before them, Psalm 50. their consciences shall then be dilated and irradiated by the power of God. Here in this life Conscience is bribed, and gives in an imperfect, but than it shall bring a full and impartial evidence against sinners, who shall be speechless, and have their mouths stopped: Hence Judas 15. it is said, that God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convince all the ungodly: Their faults shall be so demonstrated to them, that they shall have nothing to object, but shall be compelled to acknowledge all, both in point of fact and desert. That which before was almost imperceptible, shall, being held to the fire of vengeance, and the light of conscience, be made legible. 2 In this judgement to which these angels shall be brought, there shall be a decisive, definitive sentence: Isa. 5.3. Matt. 7.1. John 18.31. Acts 24.6. Acts 17.31. Matth. 19.28. 1 Cor. 6.3 Acts 4.19. And frequently and most properly in Scripture is judgement taken for a decisive passing of sentence. To the former sentence, viz. that of their own consciences, shall be added that of the Judge, whereby they shall be adjudged to the punishment of loss & pain for ever: A sentence which shall be openly promulgated. Quo maledicti acrius doleant videntes quid amiseri●; & justi videbunt et laetabuntur, considerantes quid evascrint. Bern. Ser. 8. in Psal. Heretofore it was written down in the book, now it shall be pronounced before all the world. A sentence which shall be published soon after that of benediction hath been uttered to the godly, that so the damned may grieve the more, to consider what they have lost; and the saved rejoice to observe what they have escaped. A sentence, every syllable whereof is more dreadful than ten thousand thunderclaps, roaring in their ears to all eternity. Wonder one may, that so much woe can be couched in so few words. In being sentenced to departed from God, what pleasure are they not adjudged to lose! In being sentenced to the flames, what pain are they not adjudged to feel! 3 In the judgement to which these angels shall be brought, Mat. 5.22 Mar. 3.29. Joh. 5.24.29. Act. 8.33. 2 Thes. 1.5. Jam. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ille judex nec gratiâ praevenitur, nec misericordiâ flectitur, nec pecuniâ corrumpitur, nec poenitentiâ mitigatur. Aug. l. 3. de fid. & symb. 2 Thes. 1.9. Expulsi à fancy, hac terribili ipsius vocem. Sicut servi fugitivi, post multum temporis, dominum suum videntes, nihil aliud, nisi de verberibus deprecantur; sic & daemons videntes Dominum in terris ad judicandum se venisse credebant, Hierom. in Mat. 8. there shall be an execution of the sentence denounced: and frequently in Scripture is judgement taken for punishment to which men are adjudged. The sentence shall not be an empty sound, as a report without a bullet, a noise without a sting; but it shall be executed without any exception, delay, reply, appeal. The sentence of malediction shall be a fiery stream proceeding from the throne of the Judge, and sweeping the condemned into hell. The wicked shall be punished with everlasting destruction, from the presence of the Lord, and the glory of his power: which place Beza expounds of their expulsion from the presence of the Lord by that terrible voice, Go ye cursed. Others thus interpret it, The glorious power and majesty of Christ's presence, shall suffice to destroy the wicked. If the devils were unable to endure the presence of Christ upon earth, when emptied of glory, upon considering that hereafter Christ should be their Judge; crying out, and ask whether he was come to torment them before their time; how shall they abide his presence, when filled with dreadful majesty! For the second. 2 Branch of Explicat. Justin. in Apol. 1. daemons igni sempiterno nondum traditi sunt, sed in die judicii tradendi: Hanc opini. onem amplectitur Irenaeus, l. 5. cont. Haer. Diabolus non statim in primordiis transgressionis ad poenam detrusus est à Deo. idque ut hominem malitiâ suâ exerceret ad virtutem. Lactant. lib. 3. Divin. Instit. cap. 28. How the angels who are already punished, and therefore judged, can be reserved to judgement. We must not conceive (with some) that, because they are said to be reserved to judgement, therefore for the present, they are not punished: For if the good angels are before the general judgement, in a state of happiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always beholding the face of God, then why should not the bad be in a state of misery? Besides, if the souls of wicked men are now tormented in hell (which nevertheless may be said to be reserved to judgement;) why may it not be asserted, that the angels who seduced men, have been ever since their fall tormented, considering that the fall was that to the angels, which death is to ungodly men? And further, if the fallen angels be in hell (a place of punishment) with the damned souls, than it is as certain they partake of the same punishment with them; as it is absurd to imagine that the holy angels should be in heaven with the souls of the blessed, and not be with them partakers of the fruition of God's presence. There is therefore a threefold judgement which the fallen angels incur: That wherewith they were punished immediately upon their fall, when by God they were thrown into misery. Of this speaks Peter, 2 Pet. 2.4. God spared not the Angels which sinned, but cast them down into hell, etc. 2 That whereby they are cast out of their dominion, Joh. 12.31. and their power over us destroyed by the death of Christ. 3 Their full and final judgement, to which they are here by Judas said to be reserved; in respect whereof, though they are in part punished already, yet by it there shall be a dreadful addition and accession to their present torments; in regard, 1. of Ignominy. 2 Restraint. 1. Ignominy: for they being most proud creatures, cannot but deem it an unspeakable shame, 1. To have all their malice and mischiefs that ever they committed since their fall, manifested to all the world; whereby all who have heretofore honoured them as gods, shall know their vileness, and look upon them as abominable deceivers, and never be brought (as formerly) to worship them. 2 To have it publicly seen, that poor man, whose nature is so much inferior to theirs, hath done that which they were not able to do, in embracing of holiness, and honouring his Creator, and obtaining those mansions of glory which they have lost. 3 To have it known to all the world, how often they would have done evil when they could not; and how frequently even women and children have overcome their fierce and fiery tentations. 4. To have judgement passed upon them not only by Christ himself, but even by those (sometimes poor) Saints whom formerly they so vilified and persecuted; even these shall judge the Angels, 1 Cor. 6.3. And that not only 1 By having their practices compared to those of the damned (as the Ninivites, and the Queen of the South are said to rise up in judgement:) Mat. 12.41.42 Luk. 11.31.32 Nor 2 Only by their consenting to, and approving of the Sentence which Christ shall pass upon the wicked: But also 3. In regard of that dignitas assessoria, that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ, in sitting (as it were) with him upon the Bench, Dolet diabolus, quòd ipsum & angelos ejus, Christi servus ille peccator judicaturus est. Tert. lib. de poen. c. 7. or about the Throne of Judicature: As likewise, 4. (they in that judgement being to appear with Christ manifest victors over all their enemies) By trampling upon all the pride, malice, and weakness of Devils, before the whole world; and holily insulting over them as vile, vanquished, and contemptible enemies: A greater punishment (undoubtedly) to those proudest of creatures, than was that to Bajazet, whose back famous Tamberlane used for an horsblock to raise him up to his Steed, when he caused him to be carried up and down as a spectacle of infamy in all his triumphant journeys. 2. By the last judgement there shall be an accession of punishment to these angels in respect of their restraint; because than they shall be unable to seduce the wicked, or to hurt the elect any more. Their chain, now more lose, shall then be so straight, that they shall never come near, nor among the Saints of God: A vehement vexation to those malicious spirits, whose element is mischief, and their torment restraint from doing hurt. They now deem it some lessening of their torment, to be suffered to tempt men to sin: They think themselves hereby somewhat revenged on God; as he that defaceth the picture of his enemy, when he cannot come at his person, easeth his spleen a little; or as the dog somewhat breaks his rage by gnawing the stone, when he cannot reach the thrower. They now walk abroad (as it were) with their keeper; but then they shall be closely confined, yea dungeoned: Now they contain their hell, than their hell shall contain them. In short, As the punishment of wicked men shall be at the full, when their souls and bodies are reunited, and both cast into hell; so the torment of these angels shall be completed, when at the last day they shall be so fettered in their infernal prison, as that there will be no possibility of stirring forth. They are now entered into divers degrees of punishment, but the full wrath of God is not poured out upon them till the day of judgement. OBSERVATIONS. 1 No secrecy can shelter sin from God's observation. Observ. 1. He who will make sins known to conscience and all spectators, must needs know them himself: Sins are undoubtedly written in, if they be read out of the book: God need not wrack, no nor ask the offender, to know whether he hath sinned or no; he searcheth the heart, Jer. 17.10. Psal. 11.4. he tryeth the reins, his eyes behold, his eyelids try the children of men: He compasseth (he winnoweth) our paths, and is acquainted with all our ways. Psal. 139. Whither shall we fly from his presence? He understands our thoughts afar off; knows them long before they come into us, and long after they are gone away from us. All the secrets of our hearts are dissected, anatomised, and barefaced in his eyes. He who knew what we would do before we did it, must needs know what we have done afterwards. There's nothing existing in the world, but was before in God's knowledge; as the house is first in the head, before erected by the hand of the Artificer: He made us, and therefore knows every nook and corner, and turning in us; and we are sustained and moved by him in our most retired motions. How plainly discerned by him is the closest hypocrite, and every Devil, though in a Samuel's mantle? We can only hear, but God sees hollowness. We do but observe the surface, but God's eye pierceth into the entrails of every action: He sees not as man sees; Man looketh on the outward appearance, but God looketh on the heart. How exact should we be even in secret walkings, we being constantly in the view of so accurate an observer! We should set the Lord always before us. The eye of God should ever be in our eyes; the presence of God is the counterpoison of sin: Whensoever thou art sinning, remember that all thou dost is booked in God's omniscience. Latimer being examined by his Popish Adversaries, heard a pen walking behind the hang, to take all his words; this made him wary how he expressed himself: but more cause have we to fear sin, since God writes down every offence, and will one day so read over his book to Conscience, that it shall be compelled to copy it out with infinite horror: God did but read one page, one line of this book, one sin to the conscience of Judas, and the terror thereof made him his own executioner. 2 How foolish are sinners, Observe. 2. who are so despairing at, and yet so fearless before the pronouncing of the last sentence! Most irrational is that resolution, Because sentence against an evil work is not executed speedily, therefore to be fully set to do evil. Eccles. 8.11. How wise were it to argue contrarily! Because the sentence is deferred, therefore let us labour to have it prevented; and to say with the Apostle, 2 Pet. 3.11. What manner of persons ought we to be! The deferring of judgement is no sign of its prevention; the speedy repentance of sinners would be a much more comfortable prediction. Wrath when it is to come, may be fled from; when once it is come, it is unavoidable. Christians! be as wise for your souls, as the Egyptians were for their ; who, fearing the threatening of bail, took them into houses: Faith in threaten of judgement, may prevent the feeling of judgements threatened. For your souls sake, be warned to get your pardon in the blood, if ever you would avoid the sentence of the mouth of Christ. If the Judge give you not a pardon here, he will give you a sentence hereafter. It's only the blood of Christ which can blot the book of Judgement. Judge yourselves, and pass an irrevocable sentence upon your sins, if you would not be sentenced for your sins. Repent at the hearing of Ministers in this your day; for if you put off that work till God speaks in his day, Repentance itself will be unprofitable. If you harden your hearts here in sin, the heart of Christ will be hardened hereafter in his sentencing, and your suffering. The great work of poor Ministers is the prevention of the dreadful sound of the last Sentence: Knowing the terror of the Lord, they warn you. All the hatred we meet with in the world, is for our loving plainness herein: but we will not cease to warn you with tears, as well as with sweat: we can better bear your hatred here, then either you or we bear Gods hereafter; and we had rather your lusts should curse us here, than your souls to all eternity. If our voice cannot make you bent, Gods will make you break; If you will not hearken, is it not because the Lord will slay you? 3 Great is the sinfulness of rash judgement: Observat. 3 It's a sin that robs Christ of his honour, whereby a man advanceth himself into Christ's Tribunal, and which takes the work of judgement out of Christ's hand; and therefore the Apostle, Rom. 14.10. 1 Cor. 4 5. strongly argues against it from the last judgement: Christians commit this sin, both by a curious inquisition into the ways of others, for this end, that they may find out matter of defamation; and principally, by passing of sentence, or giving of censure against the persons and practices of others without a calling, and not according to the law of charity, which binds us to judge the best of others, so far forth as may stand with a good conscience and the word of God. Judgement may either be of persons, or their practices: In persons, their future, or their present estate is to be considered: All judgement of men's future estate is to be forborn; God may call the worst as well as thee. Three things (saith Augustiae) are exempted from man's judgement; the Scriptures, the Counsel of God, the Condemnation of any man's person. For men's present estate; if we see men live in whoredom, drunkenness, swearing, we may judge them wicked, while continuing in this estate, and that they shall be damned if they repent not: We may judge the tree by the fruit, and this is not rash judgement, because it is not ours, but the judgement of the word of God. Practices are either good, bad, indifferent, or doubtful: Good actions are to be commended: if actions be evil, judge the facts, not the persons; yet study withal to excuse the intention, if thou canst not the fact: Indifferent, or doubtful actions are to be free from censure; Christian liberty exempts our neighbour from censure for the former; charity allows us not to be censurers of the later: If it be doubtful, whether a thing were spoken or done, or no; or being certain to be done, whether well or ill, in charity judge the best; If a man lay with a betrothed damosel in the fields, Deu. 22.26, 27 the man was only to die, because it was in charity supposed that the damosel cried; the best being supposed in a thing doubtful. In matter of opinion, if it be uncertain whether an error or no, suspend thy judgement, till thou know more certainly; thy brother may see as much, and (if he be more learned) more than thyself, into that which is doubtful. Our ignorance as men (though never so knowing) should be a strong bar from rash judgement. Besides, who are we that judge another man's servant? this is to reproach God himself for receiving him: We are fellow servants with our brethren, not fellow Judges with God; we must love, not judge one another; Our Master's house is to be ordered by our Masters will. He who by rash judgement destroys the good name of another, is, by some, termed the worst of thiefs, in stealing away that which is better than riches, and can never be restored; and the worst of murderers, in killing three at once; his own Soul in thus sinning, his Neighbour, whose name he ruins, and the Hearer, who receiveth his slanders. And yet, take away this sinful censuring from many Professors, there will nothing remain to show them Religious; whereas a Just man is a severe Judge only to himself. 4. How happy are they who shall be able to stand in the Judgement! I know it's doubted by some, Observe. 4. Rev. 20.12. Mat. 10.26. Vid. Aquin. q 87. suppl. Est. in l. 4. sendist. 47. Rom. 8.1.33. whether at the last judgement the sins of the Saints shall come into the judgement of Discussion and Discovery; Scripture seems to many, most to favour the affirmative: but that they shall escape the judgement of condemnation, 'tis not doubted. That sun which discovers the sins of the wicked, shall scatter those of the godly. There's no condemnation to those that are in Christ Jesus; Who shall lay any thing to their charge? The greater their sins are, the greater will their deliverance appear. The more punishment they deserved, the more they escape. The sins of the Saints will prove, as the matter of their songs, so the trophies of victorious mercy. The wicked shall have judgement with out mercy; and the godly shall have mercy in a day of judgement. 1 Cor. 11.32. How contentedly may they here undergo that chastisement whereby they escape judgement! It's better to hear the reproofs of a Father, than the sentence of a Judge; and the correction of a Son is much lighter than the condemnation of a Malefactor. It matters not what shall ever be said or done against them, to whom Christ shall never say, Depart from me. Do with me what thou wilt (said Luther) since thou hast pardoned my sins. 5. The greatest enemies of God will be but contemptible creatures at the last judgement. What underlings then shall those appear, and be, who now are principalities and powers? Satan, who hath had so many followers, adorers, who now is the Prince of the Air, yea the God of this world, shall then openly appear to be a trembling malefactor at the bar of Christ. As once Josuahs' soldiers set their feet upon the necks of the Canaanitish Kings; so the poorest Saint shall at the last judgement trample upon these fallen Angels. Death speaks the impotency of men, but Judgement even that of Angels. Legions of Angels shall no more oppose Christ, then can a worm all the Angels of heaven. Me thinks, even all the crowned, sceptered, adorned, adored Monarches of the world, if enermes to Christ, should tremble at the approaching of Judgement. The greatest safety and honour even of a King, will then be, to be a subject to Christ, and what the Emperor Justinian was wont to call himself, the meanest servant of Christ. Vltimus Dei servus. Robes will then fall off: The dimmer light of humane glory will be obscured when the sun of righteousness shall appear. Let us neither fear nor admire the greatness of any, but of Christ; much less that which is set against Christ. How great is the folly of Satan's subjects! they serve a master who is so far from defending them, that he cannot defend himself from Judgement. 6. Observ. 6. The reason why Satan rageth; he knows that his time is but short; and after this last judgement his furious and spiteful tentatious shall be ended; and he labours to supply the shortness of his time, with the sharpness of his assaults; like the besiegers who having often stormed a Town or a Castle make their last onset the most resolute and terrible. A Traveller who desires to go far, will go fast if the Sun be near setting; The shortness of Satan's season occasions his swiftness in wickedness: Besides, he is in an estate of desperation, he knows there's no possibility of his recovery; and as faith is the furtherer of holiness, so is despair of all impiety. It was the Logic of despair which argued thus, Let us eat and drink for to morrow we shall die. I wonder not that these last, are the worst, and the most perilous times. Satan now strives to add to his number, to seduce and pervert souls, because after his judgement, he shall never be suffered to do so any more. At all times holy vigilancy over our hearts and ways is needful; but in these times, wherein Satan's judgement draws so near, it should be our care more than ever, to keep our hearts with all diligence, to beware of seduction, and Atheism, and of being led away with the error of the wicked, lest we fall from our own steadfastness. If Satan double his rage, let us double our guard. Doctor Taylor reports of a noble Lord, who was wont to say, That he would never go without a sword, so long as there was a Papist about the Court; Never let us lay off our spiritual weapons, till Satan be taken from us by judgement, or we out of his reach by death. Let us (even taught thus much by our adversary) make the shortness of our time a motive to lay out ourselves the more for God; short seasons require speedy services. The nearer we come to judgement, the fit let us labour to be for it. Let the sweetest part of our lives be at the bottom, and (as Samsons) let our last prove our greatest goodness. To conclude this, Let those poor souls who are daily buffeted by Satan, consider that his judgement is approaching; that all conflicts with him shall then be at an end, and that the fury of his assaults, prove not their success, but the shortness of continuance. Thus far of the first particular considerable in the punishment of these Angels at the Bar, viz, that to which they are reserved, to Judgement. The second follows, the time when they shall be brought to judgement, viz. at the Great day. Two things for the Explication hereof. 1. Explication How the word Day is here to be taken. 2. In what respect it's called a Great day. For the first: There are three opinions. 1. Some take the day here spoken of, precisely, and properly, as if the day of the last judgement should not exceed that space and proportion of time. 2. Some conceive that by the Day is meant a 1000 years; because some are said to sit on thrones, and have judgement given unto them (that is, power of judging) and to live and reign with Christ a thousand years. Rev. 20.4. But I conceive that this judgement and reign of a thousand years, cannot be understood of the last Judgement, because death (the last enemy) shall, in the Resurrection, be destroyed: now after the end of the thousand years mentioned by Saint John, Satan shall be loosed out of prison, and the nations deceived by him shall compass the camp of the Saints about, Isai. 27.1.2. 14.3. 12.1. 4.1.2. 2.11.17. Per quot dies hoc judicium extendatur, incertum est: scripturarum more diem poni solere pro tempore nemo nescit, Aug. l. 20. de Civ. Dei cap. 1. Mat. 7.22. Luk. 21.34. 2 Tim. 1 12.18 4.8. Joh. 6.39, 40. 44.46, 54. 2 Pet. 3.7.12 Rom. 2.5.16. Act. 17.31. Apoc 6.17. and the beloved City, and fire shall come down from God out of heaven and devour them. 3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly, for time indefinitely, it being in Scripture very ordinary to put a day for time: In an acceptable time have I heard thee, in a day of salvation have I helped thee, Isai. 49.8. If thou hadst known in this thy day. Luk. 19.42 Your father Abraham rejoiced to see my day. Joh. 8.56. etc. There must be a day wherein that great work of judgement shall begin, but the duration thereof is to be measured by the nature of the thing, and the counsel of God. With Augustine, I determine nothing peremptorily concerning the continuance of the last judgement day. For the second, the greatness of this day. The titles given it in the Scripture, speak it great; it being called that day, the last day; the day of judgement, and perdition of all ungodly men; The day of God the Lord: The day when God shall judge the secrets of men: a day wherein he will judge the world in righteousness; the day of wrath, and revelation of the righteous judgement of God; the day of the Lamb's wrath; the day of Jesus Christ, Phil. 1.6.10. etc. More particularly, this day of Judgement is called great in respect of the Judge. Judged. Properties of the Judgement. 1. The Judge, who is Jesus Christ. And herein two particulars are considerable. 1. That Christ shall be Judge. 2 Wherein his being Judge shall make the day great. The first is evident: 1. From the frequent and express mentioning him as Judge in Scripture, which assures us that God shall judge the secrets of men by Jesus Christ, Heb. 10.27. Tit. 2.13. Act. 10.42. Phil. 3.20.4.5. 1 Tim. 6.14.15. Rom. 2.16. that Jesus Christ shall judge the quick and the dead, 2 Tim. 4.1. that the Lord Jesus shall be revealled from heaven, 2 Thes. 1.7. that the Son of man shall come in the glory of his Father, Mat. 16.27. that they shall see the son of man coming in the clouds of heaven, with power and great glory, Mat. 24.30. that the son of man shall come in his glory, Mat. 25.31. that hereafter we shall see the son of man coming in the clouds of heaven, Mat. 26.64 that the same Jesus who is taken into heaven, shall so come in like manner as he was seen to go into heaven, Act. 1.11. that he cometh with clouds, and every eye shall see him, Rev. 1.7. In which respect the day of Judgement is called, The day of the Lord Jesus Christ, 1 Cor. 1.8. so 1 Cor. 5.5. 2 Cor. 1.14. Phil. 1.6.10. and Phil. 2.16. And the seat of judgement is called, The judgement seat of Christ, Rom. 24 10. 2 Cor. 5.10. And some understand that place Heb. 4.12. The word of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a discerner of the thoughts, concerning the Hypostatical word, etc. Nor is the old Testament destitute of testimonies of this kind, though somewhat more obscurely expressed. Abraham speaks to the son of God, when he said, Shall not the Judge of all the earth do right? Gen. 18.25. And the Father spoke to the Son when he said, Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a Potter's vessel, Psal. 2.9 And that of Isaiah chap. 45.23. By myself have I sworn, unto me every knee shall bow, the Apostle Rom. 14.11. applies to Christ, and thence proves, that we shall all stand before his judgement seat. 2. By God's appointment of him, and giving him authority to judge; He is ordained of God to be the judge of quick and dead, Act. 10.42. He will judge the world by that man whom he hath ordained, &c Act. 17.31. Humilitas carnis no strae throno judicator is honorata est. Cypr. in ser. deaf. Sedebit judex qui stetit sub judice, damna bit veros reos, qui factus est falsus reus. Aug. Homil. 150. Pater dedit ei potestatem facere, quia filius hominis est, cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est, sed quia filium Dei secundum id, quod in forma Dei aequalis est patri, videre iniqui non possunt, oportet judicem vivorum & mortuorum coram quo judicabuntur, & justi videant & iniqui. Aug. lib. 1. de trin. c. 13. Patrem nemo videbit in judicio, quia filius hominis est ut possit & ab impiis videri; August. lib. 1. de trin. cap. 13. Talis apparebit judex, qualis possit videri ab iis quos coronaturus, & ab iis quos damnaturus est. Prosp. The Father judgeth no man, but hath committed all judgement to the Son, he hath given him authority to execute judgement, Joh. 5.22.27. And all power is given him in heaven and in earth. 3. By his former estate of humiliation. As he emptied and humbled himself according to his humane nature, so in that he is to be exalted. He humbled himself and became obedient to death, &c, wherefore God hath highly exalted him, Phil. 2.9. And as Christ in his humane nature was unjustly judged, so in that nature, shall he justly judge. Christ was once offered to bear the sins of many, and he shall appear the second time without sin, Heb. 9.28. 4. By reason of the necessity of the visibility of the Judge and judicial proceed at the last day. He executes judgement because he is the Son of man, Joh 5.27. and every eye shall see him. The Judge is to be beheld and heard by the Judged. God will judge the world by that man, etc. In respect of the judicial process, a man must be our Judge; for God is invisible, and the Judge shall so appear, as to be seen both of those whom he shall crown, and of those whom he shall condemn. Nor can it be but that God will be the more justified, and men without all excuse, having one who is bone of their bone, and flesh of their flesh, to be judge between God and them. Notwithstanding all which immediate, audible, visible administration of the last judgement by the second Person, this judgement belongs to the other Persons in Trinity; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of Authority, Dominion, and judiciary power, though to the Son only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of dispensation and office, and external exercise. 2. For the second, viz. Wherein the Judge makes the day of Judgement great. 1. He makes it a great day: 1. As he is considered in himself. 2. As he is attended and accompanied by others. 1. As we consider him in himself, and that either, 1. as God, or 2. man. 1. As God: He who shall be the Judge, is the mighty God; It is Jehovah, to whom every knee shall 〈◊〉, Isai. 45. Hence the Apostle calls the appearance of this Judge who is God, glorious, in those words, Tit. 2.13. The glorious appearing of the great God. If the great God be Judge, the day of Judgement must needs be a great day. How great is the day of an earthly Judge's appearance, a man, a worm, dust and ashes! one who though he can give, yet cannot avoid the sentence of death; and one who hath scarce a faint reflection of that majesty with which this King of glory is adorned; think then (and yet thoughts can never reach it) what it is for God, before whom the whole world, though full of Judges, is as nothing and less than nothing and vanity, to come to judge the word, God is a judge Omnipotent, and therefore one whose voice, as the living who are distanced so many thousands of miles shall hear and obey, so even the dead shall hear, being quickened, and shall at his beck come and stand before his judgement seat. He shall come with great power; 2 Thes. 7.9. and the wicked shall be punished with everlasting destruction from the glory of his power. Nor shall he use the ministry of Angels for necessity, but Majesty. God is an omniscient Judge, infinitely, only wise; his eyes are clearer than ten thousand suns; one who will, in the day wherein the brightness of his omniscience shall shine in its full lustre, bring every hidden work to light, and tell to all (as the woman of Samaria said,) all that ever they did; one who doth not (as earthly Judges) only know what to ask, but what every one will answer; who wants no witnesses, nor needs he that any should testify of man, for he knows what is in man. God is a true and a just Judge. The Apostle 2 Tim 4.8. calls him, The Lord, the righteous Judge: he will render to every one according to his works. The Apostle proves the righteousness of God, from his judging the world, Rom. 3.6. and Abraham's question asserts it strongly, Shall not the Judge of all the earth do right? Other Judges may do righteously, but God cannot do otherwise. The wills of other Judges must be regulated by righteousness; but so righteous is God, that righteousness itself is regulated by his will, which is the root and rule of all righteousness. 2. This Judge shall make the day great as he is Man; greatly amazing and dismaying must his appearance, as Judge in man's nature, needs be, to sinners who have denied him, persecuted, crucified, and put him to an open shame: all whose designs have been to crush and keep him under. With what horror shall the Jews than see their delusion, who would not heretofore believe him to be the Messiah? Needs must they and others, who would not have this man to reign over them, to whom he was a stumbling stone, when low and small, contemptible in his former discoveries upon earth, now find and feel him a rock to fall upon them from heaven, and crush them to powder. Greatly comforting and refreshing must the appearance of this man be to believers; who shall not only behold him to be the great Judge of the whole world, who hath taken upon him their nature; but who hath also given to them his spirit, whereby, through faith, they are mystically united unto him as their head, their husband; and upon whom they have fixed all their hopes and expectations of happiness, for and with whom they have so long suffered from the world; whom they look upon, as their treasure, their portion, and for whose coming they have so longed, and sighed, and groaned. In a word, How greatly glorious shall his appearance in our nature be both to good and bad, when in it he shall be decked and adorned with Majesty, and clothed with unspeakable glory, above all the Angels, he being to come in the glory of his father, Mat. 16.27. with power and great glory! Mat. 24.30. The glory of a thousand Suns made into one, will be but as sack cloth to that wherein Christ shall appear in man's nature that great day. The glory of the Sun scatters the clouds, but from the glory of Christ's face the very earth and heaven shall fly away, Rev. 20.11. The beams of his glory shall dazzel the eyes of sinners, and delight the eyes of Saints; The wicked shall be punished with everlasting destruction from his presence, and the glory of his power, 2 Thes 1.9. and when his glory shall he revealed, the Saints shall be glad with exceeding joy, 1 Pet. 4.13. 2. The Judge shall make this day of judgement great, considering him, not only in himself, but as he is attended by others; and so he will make the day great, if we consider 1. by whom. 2. by how many he shall thus be attended. 1. By whom; They shall be creatures of great glory and excellency. The glorious Angels shall be Christ's attendants at the great day; in which respect Christ is said to come (Luk. 9.26.) in the glory of the holy Angels: and Mat. 25.31. it's said, that the Son of man shall come, and the holy Angels with him; and Luk. 12.9. that Christ will deny some before the Angels of God; and 2 Thes. 1.7. the Lord Jesus shall be revealed from heaven, with his mighty angels. These angels that excel in strength, are his heavenly hosts, his Ministers to do the pleasure of Christ their great Lord and Commander. If at the time of his Nativity, Tentation, Passion, Resurrection, Luk. 2.13. Ascension, they readily gave Christ their attendance; how much more shall they do it at the great day, when all the glory of Christ shall be revealed! Luk. 7.53. Gal. 3.19. Deut. 33.2. Illi in obsequio, hic in gloriâ; Illi in comitatu, hic in suggestu: illi stant, hic sedet; hic judicut, illi ministrant, Ambros. lib. 3. de fid. Mat. 24.31. Psal. 103.20. 2 Thes. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.4. 1 Thes. 4.17. If at the promulgation of the Law upon Mount Sinai Angels waited upon him, how readily shall they serve him when he shall come to Judgement, for the execution of that Law! What glory shall be in that day, when the very servants of the Judge, who shall wait upon him, run at every turn, and upon every errand; who shall blow the Trumpet, summon to appear, bring the prisoners before the Bar, and take them away again; when even these waiters (I say) shall be Angels of power, the heavenly host, every one being stronger than an earthly army; holy Angels; creatures of unspeakable agility and swiftness; glorious Angels, who as much exceed in glory the greatest Emperor in the world, as the Sun in the Firmament doth a clod of earth. Nor can it be, but the day must be very illustrious, if we consider that the Saints shall appear also with Christ in glory, that they shall meet the Lord in the air, and be witnesses for, nay assessors with Christ in judgement, and partakers of that victory, which in the last day he shall have over all his enemies. That all the enemies of Christ and his Church shall stand before the Saints to be justly judged, whom they in this world have judged unjustly; and in a word, that every one of these Saints shall in their spiritual bodies shine as the Sun, Mat. 13.43. when it appears in its perfect lustre. But 2 Christ as attended, will make the day great, if we consider by How many he shall be attended. At that great day there shall be a general assembly, a great number, even all his servants waiting upon him, both Saints and Angels; hence 1 Thes. 1.13. is mentioned the Coming of the Lord Jesus with all his Saints: and Eph. 4.13. the meeting of all. In this glorious concourse, there shall not be one wanting. If Christ will raise up every Saint from the grave, then doubtless, shall every Saint appear in glory at the last day. Joh. 6.39. He will not lose his cost laid out upon them. But if he bestows new liveries upon his servants, they shall all, when adorned with them, wait upon him. Nor shall there be one Angel but shall glorify him in that day. Psal. 148.2. Heb. 1.6. If all the angels of God are commanded to praise and worship him, then undoubtedly will they perform this duty at that day wherein the glory of Christ shall be so eminently manifested; all the holy angels (Mat. 25.3.) shall come with the son of man. And if all the Angels and Saints must wait on Christ, the number must needs be vast, Heb. 12. and the multitude exceeding great: of angels there must be an innumerable company; Myriad, ten thousands of Saints, or holy ones, Dan. 7.10. Judas 14. (a definite number being put for an indefinite.) And about the throne (Rev. 5.11.) are said to be ten thousand times ten thousand, and thousands of thousands, ten thousands of Saints. An innumerable company of Angels attended the solemn delivery of the Law at Mount Sinai, Deut. 33.2. Vid. Rivet. in loc. in allusion to which, the triumphant Ascension of Christ into heaven is described, Psal. 68 to be with twenty thousand Chariots, even thousands of angels; and of those who stood before the throne, clothed with white robes, and having palms in their hands, there was (Rev 7.9) a great multitude, which no man could number, etc. Now if the glory of one angel was so great, Judg. 6.22.13.22. that those who of old time beheld it, expected death thereby; and if for fear of an Angel, whose countenance was like lightning, the keepers (Mat. 28.4.) did shake, and became as dead men; how great shall be the glory of all the millions of Angels and Saints at the great day, when God shall let out his glory unto them, and fill them as full of it as they can hold, that he may be admired in them! Who can imagine the greatness of that day, wherein the Judge shall be attended with so many millions of servants, every one of whom shall have a livery more bright and glorious than the Sun? The splendour of this appearance at the great day will ten thousand times more surpass that of the attendance of the greatest Judges and Kings in the world, than doth theirs excel the sporting and ridiculous acting of their more serious solemnities, by children in their plays. 2. This day of Judgement shall be great, in respect as of the Judge, so likewise of the Judged; and the judged shall make the day great, as they fall under a fourfold consideration, or in four respects: 1. In respect of the greatness of their company and number. 2. The greatness of their ranks and degrees. 3. The greatness of their faults and offences. 4. The greatness of their rewards and recompenses. 1. In respect of the greatness of their numbers. When many persons are tried and judged, many prisoners cast and condemned, we ordinarily say, that the Assizes or Sessions are great, though the number of the persons judged be not so great by an hundred parts, as the number of those who stand by to hear the Trial. How great then shall the day of Judgement be, wherein all shall be tried and judged? It was of old prophesied by Enoch, that the Lord would execute judgement upon all: Before the Throne of the Son of man all nations shall be gathered, Mat. 25.32. Rom. 14.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 5.10 Act. 17.31. And 2 Thes. 2.1. the day of judgement is called the time of our gathering together unto Christ. We must all appear before the judgement seat of Christ, that every one may receive the things done in the body, etc. He cometh with clouds, and every eye shall see him. Rev. 1.7. He is called The judge of the whole earth, Gen. 18.25. All men are divided into two sorts or ranks, 2 Tim. 4.1. 1 Pet. 4.5. Apoc. 20.12. living, and dead; and both these shall Christ judge, Act. 19.42. Who hath power over all flesh, Joh. 17.2. Who shall reward every one according to his works, Mat. 16.27. And to whom God hath sworn, every knee shall bow, Isai. 45.23. Rom. 14.11. So that if there should but one be exempted from appearing before Christ at the last day, the oath of God should be broken, which is impossible. If God number all the hairs of our head, how much more all the persons whose those hairs are! Mat. 10.30. Psal. 56.10. Joh. 5.24. If he number all our steps, how much more all those who take those steps! And whereas it's said, that the Believers shall not come into judgement, Psal. 1.5. and that the wicked shall not stand in the judgement; the former is to be understood of the judgement of condemnation (and Joh. 5.24. condemnation it is translated; or rather expounded (saith one) in our ordinary Bibles.) The later of prevailing in judgement, Causâ cadent. by receiving a judgement of absolution: men may hid themselves and fly from men's Courts and Tribunals, but the judgement seat of Christ cannot be avoided. It will be in vain to call for the Rocks and Mountains to fall upon them and hid them, for the mountains shall melt like wax at the presence of the Lord. There's no flying from this Judge, but by flying to him: and death itself which prevents judgement, among men, shall give up its dead to this great judgement. 2. The day shall be great in respect of the judged, as they are considered in the greatness of their ranks and degrees. Among men, not the judging of every mean, contemptible person, but of Noble men, Princes of the blood, or great Monarches, makes the day of their judgement great. How solemn in this world is the judiciary trial of a King! But how glorious and magnificent shall be the arraignment of great and small persons, Rev. 20.12. of all ranks and degrees at that great day! Angels and Principalities (as at large hath been showed before) as well as men: Luk. 21.36. good as well as bad. Watch and pray always, that ye may be accounted worthy— to stand before the Son of man. He that judgeth me is the Lord, 1 Cor. 4.4. and Every one of us must give account of himself to God, Rom. 14.12 They who have been high and mighty, Emperors, as well as the poorest outcasts. The tallest Cedar, the stoutest Oak, must bend, yea break, at that great day. Psal. 110.5. Christ he shall strike through Kings in the day of his wrath. The grave and the Judgement-seat put no difference between Monarches and vassals. The grave-dust of a Queen smells no sweeter than that of a beggar; none can difference between the ashes of an Oak, and those of an humble shrub. There will be no other crowns worn at that day, but the Crowns of righteousness; no other robes but those washed in the blood of Christ; and these will better fit the head and back of a Lazarus, than a rich Glutton. True greatness, (goodness I mean) will be the only greatness at that truly great day. The glorious sunshine of this day will extinguish the Candle of worldly glory. Oh great day! wherein majesty shall lie and lick the dust of the feet of Christ; the stiffest knee bend before his majesty, and the strongest back of sinners break under his wrath; when the great swordmen and Emperors, the Alexanders, the Caesars, who once made the earth to tremble, shall now tamely tremble before him! 3. The day of judgement shall be great in respect of the judged, if we consider them as great offenders. When men are tried before humane Judicatories for common crimes, as for pilfering, or stealing some small or inconsiderable sum, the day of their trial is soon forgotten, and not greatly regarded; but when they are arraigned for such horrid and heinous offences, as the ears of the hearer tingles to hear, and his heart trembles to think of, some Sodomitical villainy, wilful murder of some good King, the blowing up of a Parliament, etc. the day of their judgement is great, and greatly observed; there is great admiration at their boldness in sin, great indignation against them for it, great joy when they are sentenced, and greater when they are executed. How great then shall this judgement day be! for how great at that day shall every sin appear to be! Sin can never be seen to be what it is, or in its due dimensions, but by the light of the fire of God's wrath. In the dim and false light of this world, it's nothing, it's nothing, a trick of youth, a toy, a trifle; but at the appearing of the light of divine disquisition, when conscience shall be searched with candles, and all paint, pretexts, and other refuges swept away, the least sin will appear infinite. The cloud (a while since) no bigger than a man's hand, will overspread the face of the heavens. The least breach of a law infinitely holy, and the smallest offence (unpardoned) against a God infinitely both just and powerful, will then appear unconceivably more heinous than any breaches of the peace, or offences against the greatest of men; there's nothing little which (as sin doth) kills and damns the soul; yea, Omne peccatum est deicidium; the least sin will then be looked upon as striking even at God himself. But how great shall that day be made by the judging of those prodigious abominations, the commissions whereof the earth groaned to bear! Scarlet, Crimson transgressions, at which even natural conscience is affrighted, as blasphemies, murders, open oppressions, unnatural uncleanness! etc. How greatly shall the justice of God be magnified in the punishing of them! How great the joy of the Saints, when the enemies of that God, whom they so dearly love, and highly admire, shall be sentenced! against whom the souls under the Altar have so long prayed; when every Devil, Rev. 6.9. who hath here so often tempted them; and every adversary, who for their profession of Christ, have so cruelly persecuted them, shall be condemned? 4. Lastly, This day shall be great, in respect of the judged, if we consider the greatness of their rewards and recompenses. The setencing to a slight punishment, as that of a small fine, a few stripes, burning in the hand, etc. is not regarded greatly, even by the sufferers or spectators: but the sentencing to a loss of all; even of life itself, a terrible death, as burning, pressing, rending limb from limb, starving, hanging in chains, makes the judgement great. The sentence whereby a man for a while is reprieved, recovers a little loss, or hath small damages given, is little regarded, and soon forgotten; but that whereby a man hath his life, and with that, his estate and liberty, and all that is dear and desirable granted unto him; this his sentence and judgement (I say) is great, and makes the day wherein it passeth deservedly to be accounted such. What are all the losses sustained by, or fines imposed on any, in comparison of the loss of God's presence? He who loseth God, hath nothing besides to lose. He who is doomed to the pains of those fires prepared for the devil and his angels, hath nothing left him more to feel; The torments of the body are no more comparable to those of the soul, then is the scratch of a pin to a stab at the heart; nor can there possibly be an addition made to the blessedness of those, who shall be sentenced to enter into the joy of their Lord, whose presence not only is in, but is even heaven itself; in a word, there's nothing small in the recompenses of that great day; great woe or great happiness; and therefore 'tis a great day in either respect. But of this at large before. 3. This day of judgement is great in respect of the properties of it. As, 1. It's a certain day; were it doubtful, it would not be dreadful; were it fabulous, it would be contemptible. 1. Natural conscience is affrighted at the hearing of a judgement day. Act. 24.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Sua quemque fraus, sua audacia, suum facinus, suum scelus, de sanitate, ac ment deturbat, hae sunt impiorum furiae, haeflammae, hae faces. Cicer. in Pison. Eccl. 1.2. Hab. 1.13. F●lix tren●bled when Paul preached of it; and though the Athenians mocked when they heard of a Resurrection of the dead, yet not at the hearing of the day of judgement. The reason why men so much fear at death, is because they are terrified with the thoughts of judgement after death; were it not for that supreme and public, the inward Tribunal of conscience should be in vain erected. 2. The justice of God requires that every one shall receive according to his works. In this life the best men are of all men most miserable, and sinners oft most happy. All things fall alike to all. The wicked (saith Habbakuk) devoureth the man that is more righteous than himself. There must come a time therefore, when the righteous Judge will (like Jacob) lay his right hand upon the younger, the more despised Saint, and his left hand upon the elder, the now prosperous sinner. There is now much righteousness and oppression among Magistrates, Gen. 18.25. Job 34.10, 11, 12. Isai. 3.16, 11. but it would be blasphemy to say, that injustice shall take place to eternity. Every unrighteous Decree in humane Judicatories must be judged over again, and from the highest Tribunal upon earth, the Saints of God may joyfully, and successfully appeal to a higher Bar. Jud. 14. Rom. 2.15. Eccl. 11.9. 2 Thes. 1 6, 7. Mat. 7.22.25.41.10.15. 2 Cor. 5.10. Rom. 14.10. Luk. 21.34. Luk. 9.26. 2 Pet. 3.9. Tit. 2.13. 1 Pet. 4.5. Omnia alia quae futura praedixerat Spiritus Sanctus. in Scriptures, ev●nerunt, ut de primo Christi adventu, etc. Cum ergo idem Spiritus Sanctus praedixerit secundum Christi adventum, utique certo eveniet. Aug. Ep. 42. Luk. 21.35. Mat. 25. The day of judgement shall set all things straight and in right order; It is a righteous thing with God (saith Paul) to recompense tribulation to them that trouble you; and to you that are troubled, rest with us, when the Lord Jesus shall be revealed, etc. To conclude this, The Scripture is in no one point more full and plentiful, then in assuring us that this day shall certainly come; and if the other predictions in Scripture, particularly those concerning the first coming of Christ, have truly come to pass, why should we doubt of the truth of Christ's second appearance? and if the mercy of God were so great that he should repent of the evil intended against the wicked; yet even that mercy of his, would make the judgement so much the more necessary for the good of the Elect. 2. The judgement of this great day shall be Sudden. Christ will come as a thief in the night, who enters the house without knocking at the door. The judgement will come upon the secure world, as the snare doth upon the bird. The greater security is at that day, the greater will the day and the terror thereof be to sinners; the noise of fire is neither so usual, nor so dreadful as in the night. The approach of the Bridegroom at midnight increased the cry of the foolish and sleeping Virgins. Sudden destruction, or that which befalls them who cry peace, is destruction doubled. 3. The judgement of this great day shall be Searching, exact, and accurate. There shall be no causes that shall escape without discussion, notwithstanding either their multiplicity, or secrecy, their numerousness or closeness. The infinite swarms of vain thoughts, idle words, Psal. 50.21. Mat. 12.36. Eccl. 12.14. 2 Cor. 5.10. and unprofitable actions shall clearly and distinctly be set in order, before those who are to be tried for them. God shall bring every work to judgement, and every secret thing, whether it be good, or whether it be evil. 1 Cor. 4.5. He will bring to light the hidden things of darkness, and make manifest the counsels of the heart. But of this before. 4. It shall be righteous. As every cause shall be judged, so rightly judged. Christ is a righteous Judge; 1 Tim▪ 4.8. Psal. 72.2. Act. 17.31. Rom. 2.11. 2 Chron. 19.7 Psal. 82.2. Job. 34.19. In righteousness doth he judge, Revel. 19.11. The sceptre of his kingdom is a right sceptre; he loves righteousness, Psal. 45.6, 7 The day of judgement is a day of the revelation of the righteous judgement of God; Righteousness shall be the girdle of his loins, it shall stick close to him. This Judge cannot be biased by favour; There is no respect of persons with God. The enemies of Christ justified him in this particular, that he regarded not the persons of men, Mat. 22.16. Kindred, Friendship, Greatness, make him not at all to warp and deviate from righteousness. He is not mistaken with error, he shall not judge after the sight of his eyes, Isai. 11.3. Joh. 7.24. 2 Cor. 10.7. Jer. 17.9, 10. Gal. 6.7. neither reprove after the hearing of his ears. This Judge shall never be deluded with fair shows, and out sides, or misled by colourable but false reports, as earthly Judges may be, because they cannot pierce into men's hearts to discern their secret intentions, as Christ can do, whom no specious appearance can deceive; he shall never acquit any, who is in truth faulty, or inwardly unsound; nor upon any flying report, or forged suggestion proceed to the censure of any. He shall never be in danger of being misinformed, through untrue depositions, but he shall always proceed upon certain knowledge, in passing of his own sentence upon any. 5. This judgement shall be open and manifest. There is nothing hid but shall be revealed. Sinners shall be openly shamed, their secret sins, their speculative impurities, their closest midnight-impieties shall be publicly discovered, and their feigned hypocritical appearances shall then be unmasked. Then Saints shall be openly honoured; the good which they have done in secret, shall be divulged; from their sins, against which they have mourned, prayed, believed secretly, they shall be acquitted openly and honourably; from all the censures, suspicions, aspersions, and wrong judgements upon earth, before all the world of men and Angels, they shall be publicly cleared. In a word; As the Judge is righteous, he will be known to be so; and therefore not only his sentencing, but the equity thereof, shall be manifestly known. Every tongue shall confess to God the just proceed of that day; and Christ shall be clear when he judgeth, and justified when sinners are condemned. 6. This judgement shall be immediate. Christ will not any more judge by man; They whom he hath entrusted with Judicature, have often miscarried in the work; acquitting where they should condemn, and condemning where they should acquit; now therefore he will trust others with the work no more, but will take it into his own hands: Judgement here among men is the Lords mediately, but the great judgement shall be his immediately. Sinners might hope to escape, while sinners were their Judges; Saints might fear cruelty while sinners were their Judges. In a word; when frail, sinful man is Judge, he, like the unjust steward in the Gospel, who cut off fifty in the hundred, punisheth malefactors by the halfs, and with him wicked men can tell how to deal; Ezek. 22.14. but can their hearts endure, or can their hands be strong in the day wherein the Lord shall deal with them? When Gideon commanding young Jether to slay Zebah and Zalmunna, and he feared to draw his sword against them, Judg. 8.20. being but a youth, Gideon himself ariseth and falls upon them, and as was the man, so was his strength, for he instantly slew them; And God commands those who should resemble him in righteousness, to cut down sin, and cut off sinners; but alas, they are oft either unwilling, or afraid to draw the sword of Justice, and therefore the Lord himself will come and take the sword into his own hands, and as is he, so will his strength be found and felt to be, infinite. The mountains and hills will be but light burdens to fall upon sinners, in comparison of this mighty God. 7. This Judgement shall be the last Judgement. The sentence that there shall be pronounced, is the final conclusive and determinating sentence. The day of Judgement is frequently called, The last day; The last day, Joh. 11.24.12.48. and the Great day are sometimes put together, Joh. 7.37. Wicked men have had in this world many days of Judgement by the word, by temporal troubles, by the examples and warnings of the Saints; but now their last day, their last judgement is come, after which there shall be no more trial. Former judgements might be reversed upon repentance, but this last is irrevocable. Repentance will not move the Judge to repent of his sentence; Jer. 11.7, 8, 9 repentance will be hid from his eyes. From his sentence there can be no appeal, nor is there any Judicatory above or after it. 8. This judgement is called Eternal. How great are those days wherein an earthly Judge sentenceth to a temporal punishment of a few minutes: Heb. 6.2. Judicium humanum est vix alphabetum illius ultimi. Luth. But Christ sentenceth to an eternal state, the effect of his judgement shall last for ever. An earthly Judge allows men to put the sentenced to death out of their pain, at their execution; but this shall be the bitter ingredient into the sentence of the great day; namely, that the sentenced shall be executed, but never die. Depart from me ye cursed into everlasting fire; Departure for loss, and Fire for sense, are the greatest punishments; but this Everlasting is that which makes both insupportable. Dreadful sentence! Without this everlasting departure, hell would not be hell. This Everlasting burns hotter than the fire, or rather is the heat of the fire in hell; and oh the bottomless Ocean of sweetness in this word Ever, when joined with Being with the Lord! this is that which (like the faggot-band) binds all the scattered parcels of heaven's blessedness together, and keeps them from dropping out; In a word, This stability of happiness is that which makes it happiness. Great day! wherein there is a sentence to no estate shorter than Eternity. OBSERVATIONS. 1. Great is the vanity of all earthly greatness. While we are in this world, troubles and comforts seem far greater than they are; Observ. 1. the former we think too great to bear, the other too great to forsake. How do men groan under small burdens, and how do they admire the poor enjoyments of the world! but when this great day is come, neither of these will seem great. How small will former disgraces be esteemed by those who shall be honoured before all the world! How contemptible shall then poverty be in the thoughts of those, who shall ever be enriched with the satisfying enjoyment of God himself! How slight, yea forgotten will the few bitter drops of pains be to those who shall be filled with Rivers of pleasures! What poor trifles will all the profits and revenues of the earth be esteemed, when all the stately edifices and the richest treasures upon earth shall be consumed in the flames! What a bubble, a shadow, will all worldly honour and dignities appear, when the faint candle light of the earthly glory of the greatest Monarches shall be swallowed up in the glorious sunshine of the appearance of the King of Kings, and Lord of Lords! How will a sentencing to the everlasting flames of fire and brimstone blast those former dreams of pleasure in cool and pleasant Arbours, costly Perfumes, sumptuous Banquets, & c! To those who so admire earthly enjoyments, I say, as Christ to his Disciple, Mar. 13.2. when he shown him the buildings of the Temple; Seest thou these great buildings? There shall not be one stone left upon another; the flame of that day will devour them, as easily as the fire from heaven did consume the stones and sacrifice of, and lick up the water about Elijahs Altar. 2. Boldness in sin is no better than madness. The great Judgement day is by the Apostle called The terror of the Lord. Observe 2. Eccl. 12.14. Magna peccati poena metum fu turi judicii perdidisse. Aug. ser. 120. de Tem. And though it may be our sin to be affrighted at men's judgement days, and to be afraid of their terror; yet is it our folly not to fear this great day of the Lord, and a great punishment of sin, not to fear the punishment of sin: What Judge would not be incensed, when the prisoners being warned of his solemn approach, should grow the more licentious and madly merry! Against that servant (saith Christ) who shall say in his heart, My Lord deferreth his coming, Luk. 12.45, 46 and shall eat and drink with the drunken; shall his Lord come in a day when he looketh not for him, and cut him in sunder, etc. Although Gaal and the Shechemites fortifying the City against Abimelech, eating and drinking, making merry, and cursing him, at the beginning of the approach of Abimeleches army, were told by Zebul that they saw the shadow of the mountains as if they were men; yet his army drawing near, he who had before deluded, now terrifies them. Where (saith Zebul to Gaal) is thy mouth wherewith thou saidst, Judg. 9.26.28 Who is Abimelech, that we should serve him? Wicked men, who now sport in sin, and look upon judgement at a distance, make a mock of it, Adventum aeterni judicis tanto securiores quandoque videbitis, quanto nunc districtionem illius timendo praevenitis. Greg. mor. l. 14. c. 30. Bonum judicium quod illi districto judicio me subducit. Bern in Cant. ser. 55. and the Devil tells them, that all the terrifying sermons they hear concerning the day of judgement, are but the shadows of the mountains, and the dark productions of the melancholy fancies of some precise minister; but at the nearer approach of this great day, when judgement is at the door, and the armies of vengeance rushing in upon them; how will their mouths be stopped, their confidences be rejected, and how great will their folly appear in being so weak, and yet presumptuous at the same time! Oh sinner! more fear of this great day would better become one that hath no more force to resist it. The way to be fearless hereafter, is to be fearful here: Happy is that fear which prevents future trembling. 3 Our meditations of this great day should be deep and serious. Great things are greatly observed, Observ. 3. and make deep impression. Though feathers and cork being cast upon the water, are wont to swim, yet lead and iron sink into it; though slighter thoughts become matters of less concernment, yet serious things should be seriously regarded, and throughly admitted into our meditations. It's said of the wicked, Psal. 10.5. that the judgements of God are far above out of his sight. Let not trifles expel out of the mind the thoughts of the eternal judgement, as the eye is sometimes hindered from viewing an object of the vastest extent, by putting of that before it which is not bigger than a single penny. 4. Observ. 4. 2 Pet. 3.12. ● Non potest esse verus Christianus, nec recitare orationem dominicam; qui non toto corde hunc diem desiderat. Luth. Perversum est & nescio utrum verum, quem diligis timere ne veniat, orare adveniat Regnum tuum, & timere ne exaudiaris. Aug. in Euar. Psal. 147 Great should be our desires and longing after this great day. Christian's only sin in seeking those things that are falsely and appearingly great; but the blessings to be enjoyed at this great day, are truly great. We should love the appearance of Christ, and look for, and hast to the coming of the day of God; if we would approve ourselves for the Spouse of Christ, let our note be, Come, Oh, why is his Charriet so long in coming! Res dulcis, mora molesta, the sweeter the enjoyment, the stronger the desire. Be ashamed, oh Christian! that the day should be so great, and thy desires so small; that a spouse should so desire the day of her marriage, a prisoner his liberty, a Malefactor his pardon, a labourer his rest, an heir his inheritance; and that thou shouldst be so sluggish and remiss in regarding that day which removes every sorrow, supplies with every comfort! 5. Observe. 5. Judicandum se satis esse diffidit qui male▪ vivit. Chrys. ser. 59 Rom. 8. Phillip 3.8. Our chief care should be that this great day may prove a good day to us, even as good as its great. The judgement day cannot be a good day to those to whom the Judge is not good. There's no condemnation to those that are in Christ Jesus. The comfort of a Christian at the judgement day will be, to be one with the Judge, and to be found in him by faith not having his own righteousness. The Judge will not endure, that they who are his own members should be cut off. He who hereafter shall be the Judge, is now the Advocate of believers. It can never be a good day to those who are in love with that which makes it and every day evil: They who love sin, must needs fear judgement. If sinners cannot endure the light of the Word in the Ministry; how shall they endure the light of divine disquisition, at the day of Judgement? Men who have taken in uncustomed goods, or prohibited commodities, cannot desire the company of the searchers, who are appointed to open their packs. The fardels and packs of every sinner shall be opened at the great day; the hidden things of dishonesty shall be discouèred, and every conscience ripped up. Empty your hearts of the love of every secret sin, if you would not fear a searching. Sins unthought of, will then seize upon the wicked unawares; Multa peccata tum proruent ex improviso quasi ex insidiis. Plus valebunt pura corda, quam astuta verba; & conscientia bona, quam marsu pia plena. Bern. At this great day, the purity of the heart will more profit, than subtlety of words; and a good conscience than a full purse. How happy were it that men would be repenting here, prevent repenting hereafter! It cannot be a good day, if the enjoyments of this world be accounted the chief good. He who hath no other Paradise but his gardens, no other mansions but his beautiful buildings, no other God but his gold and possessions, cannot delight to see those flames which shall consume them. He will certainly cry out as a man doth who hath laid up all his treasures in an house set on fire, I am undone, I am undone. Covetousness proclaims, as the world's old age, and its nearness to, so the unwelcomnesse of its dissolution. Wares laid up in a low, moist room, will be corrupt and rotten; but those laid up in a high loft will be kept fafe: And if we lay up our treasures only in this world, Mat. 6.20. they will corrupt and come to nothing; but those which we treasure up in heaven, will be ever safe and sound. It cannot be a good day to them who are overtaken with it, upon whom it comes as a snare upon the birds, who are taken as the old world was with the Flood, whose wine was turned into water, Luk. 17.26. and whose drunken security was swallowed up in a devouring deluge. Lastly, it can be a Good day to none but to those who do good; Psal. 50.23. 2 Pet. 3.11. Tit. 2.12, 13. 1 Cor. 15.5, 8 who in the general are persons of an holy conversation; To him who ordreth his conversation aright, will God show his salvation. Christ will bless people, not by the voice, when they shall say they are Christians; but by the hands; he will handle and feel them. And more particularly, it is a Good day to those only who have done good to the afflicted friends of Christ. No good duty is acceptable to Christ if we reject works of mercy. Psal. 16.3. 2 Thes. 1.5, 6, 7. How cheerfully may he look upon the Judge, that hath saved the lives of the Judge his wife and children! The Saints are tied to Christ in both relations. Phil. 4.5. Si tanta percussione digna est pietas non impensa, perpende quid mercatur, injustitia illata? What can cruelty and oppression expect from Christ at that day, but the measure which Zebah and Zalmunnah found from Gideon, who wereslain by him for slaying his brethren! If the not relieving of the Saints deserve a curse, what shall the robbing of them do? 6. Observ. 6. Great should be the consolation of every friend of Jesus Christ in thinking of this great day. It shall be to them a Good day. A day of clearing from all undue imputations. Moses being charged with ambition in taking too much upon him, comforted himself with the thoughts of the morrow; Numb. 16. 1 Cor. 4.4. To morrow (saith he) shall the Lord show who are his; When the counsels of the heart shall be manifest, every one shall have praise of God. When a Christian is called a dissembler, and an hypocrite, he may say at the great day, the Lord shall show whether it be so or no. All slanders & defamations shall fall off from the Saints, as do drops of water from an oiled post. The weight of their glory shall weigh down all their light & slight disgraces: In all the wants and losses of the faithful for Christ in this life, how great may be their consolation! Great shall be their reward in heaven; Mat. 5.12. none shall be losers by Christ, that are losers for him. The day of Judgement shall be the day of restitution of all their comforts. God takes away nothing but what he gave, and what he will again restore, yea for which he will restore a thousand fold. This great day should relieve us against the length of our troubles, and the slowness of deliverance. Though God asks day for the rewarding of his children, yet the greatness of the recompenses of that Great day, shall infinitely more than countervail for the slowness of the bestowing them. In all obscurity and contempt how may the Saints rejoice, to consider that at the great day they shall appear with Christ in glory, and shine as the Sun in the Firmament? When a Master is absent from a School the Scholars are mingled together; those who are of the highest Form, are perhaps standing amongst those of the lowest; but when the Master comes into the School, every Scholar takes his right place; so at the last day, every one shall have their due place allotted to them, though now there be nothing but confusion. This great day may comfort Saints in their greatest distances. In this world they are oft far from one another, Eph. 4.13. both in respect of places, opinions, & affections; at this great day they shall all meet, yea and in the unity of the faith of the Son of God. In all the cruelties and unkindnesses of wicked men. It's the duty of the Saints in this life to be patiented among; it shall be their privilege hereafter to be freed from the company of the wicked; * Quomodo Christus eum damnabit quem propriamors redemit. Ambros. lib. de Jacob. cap. 6. Quis venturus est judicare te, nisi qui venit judicaripro te? Aug. in Psal. 147. they shall neither be troubled with sin, nor sinners, nor sorrows: the day of Judgement shall be a day of redemption, Luk. 21.28. Eph. 4.30. of refreshment, Act. 3.19. the thoughts of this day may support them in their absence from Christ: At that great day they shall meet with their Redeemer, their Spouse, their Head: how shall not Christ save those from death, for whom he hath suffered death! Who shall come to judge the Saints, but he who came to be judged for them? VER. 7. Even as Sodom and Gomorrha, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. THis Verse contains the third example of God's severe displeasure, against the sinners of former times, and it is that of Sodom and Gomorrha, etc. which the Apostle sets down by way of comparison, noted in these words [Even as;] the former part, or proposition whereof is in this verse, and the reddition, or second part in the two next following. In this example I observe four parts. 1. The Places punished; Sodom and Gomorrha, and the cities about them. 2. The deserving cause of their punishment; In like manner giving themselves over to fornication, and going after strange flesh. 3. The severity of their punishment; Suffering the vengeance of eternal fire. 4. The end and use of their punishment; they are set forth for an example. For the first, The Places punished; Sodom and Gomorrha, and the cities about them. EXPLICATION. Four things may be by way of Explication inquired into. 1. What places these cities of Sodom and Gomorrha were. 2. What were these Cities about them. 3. Why Sodom and Gomorrha are rather named, than those Cities about them. 4. Why these places are rather named, than the persons and inhabitants thereof. 1. For the first, concerning the Cities of Sodom and Gomorrha, (to reserve the speaking of their sin and punishment unto the two following parts of the text.) We read Gen. 13.10. upon occasion of Lot's choice of the plain of Jordan for the place of his habitation, that all that plain was well watered every where, before the Lord destroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt, * Hoc cave cum Lyrano referas ad proxime dictum, de Egypto, quasi Aegyptum ve●it esse feracem maxim, qua ex ea venitur ad Segor; Id non vult, sed cum remotiori jungendum; Erat inquam illa Jordanis planicies irrigua qua itur in Segorem Mercerus in locum. Hanc Lectionem amplectuntur. Musculus, Mercerus, Pererius, Willetus. as thou comest unto Zoar. The River Jordan taking beginning from the mountain Libanus, and arising (say some) out of two fountains called Dan and Jor (which joined together make the name Jordan) after it hath run (saith Pererius) about fifteen miles, falleth into the lake Samechonitis (the same that is called the waters of Merome, Josh. 11.7.) than it passing along by Chorazin and Capernaum, falleth into the lake Genesareth, and so it having continued a current of an hundred miles in length, till it falleth into the lake Asphaltites, or the dead sea, with its most pleasant streams inriches and adorns the plain through which it passeth (wherein these cities of Sodom and Gomorrha were contained) with such great fertility and pleasantness, that it's compared to the Garden of God; which expression of the Garden of God (as some think) is given to these places after the manner of Scripture, wherein things which are eminently great and goodly, are attributed to God; all excellency, Omne spacium cursus Jordanis a Libano usque ad Asphaltit●n centum circiter passuum millibus definitur, & in toto eo decursu utrinque latis amoenis & fertilibus campis, qui utrinque montibus sibi invicem succedentibus a tque cohaerentihus circundati sunt, undique cingitur. Perer. in Gen. 13. pag. 489. Scriptura res quas commendare vult solet Domino tribuere, ut montes Dei, etc. Sic hic putant illam Jordanis planiciem dici hortum Domini, quod si in terris habitare vellet Deus, hic esset suum hortum & mansionem habiturus. Mercer. in loc. Sed revera intelligit de certo terrarum loco. Id. Ib. Cogito ego hunc ipsum locum fuisse Paradisum. Luth. in loc. both being from, and for him; and that of these places being so great, that it might seem, if God himself-would dwell upon earth; after the manner of men, he would make choice of them for his mansion-place, or garden. Luther rejecting this interpretation as Judaical, thinks (though according to my observation without company) that this place of Sodom and Gomorrha, was Paradise itself, or the Garden of Eden. I rather conceive with Augustine of old, Calvin, Mercer, Rivet, and others of late, that the place wherein Sodom and Gomorrha stood, for its wonderful delightfulness, is compared to that garden of God, properly called Paradise; Quod terra Sodomaeorum comparatur paradiso Dei, satis ostendit quomodo intelligi debeat ille Paradisus quem plantavit Deus, & ubi constituit Adam. Aug. 27. q. in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70. Joe. 2.3. or that garden of Eden, called the garden of God, because planted by God himself, wherein Adam was first placed, and whence afterward he was expelled for sin; the rather, because, as in the description of the pleasantness of the garden of Eden, it's expressly said, that it was watered with a river; so in this place the watering of this plain with Jordan is particularly mentioned, as that which made it so fruitful and delightful; and thus we are in other places to understand this Adagy of the garden of God, as Isai. 51.3. He will make her wilderness like Eden, and her desert like the garden of the Lord. So Ezek. 28.13. it's said of the King of Tyre, that he had been in Eden, the garden of God. And that these places where formerly Sodom and Gomorrha stood, are compared to that same ancient Eden in which Adam was placed, I am yet the more inclinable to believe, because Egypt, mentioned in the next branch of the comparison, is a place properly so called; this plain, wherein dwelled the Sodomites, being also said to be like the land of Egypt; Horreum caeterarum regionum Riu. in Gen. Dicuntur Aegyptii saepius in anno serere, imò singulis pene mensibus. Id. Ib. a country whose fruitfulness, by reason of the overflowing of Nilus, was so great, that it was commonly called the Granary of other nations, the Egyptians themselves sowing almost every month; in regard whereof, when other countries were afflicted with famine, the Egyptians had not only corn sufficient for their own use, but also for the relief of their neighbours; Nor was Sodom unlike to Egypt in respect of this plenty of bread, the fullness whereof is, Ezek. 16.49. expressly said to be the iniquity of Sodom. And in respect of the plenty, pleasantness and pride of the cities of the plain, possibly it came to pass that Chedorlaomer made them by force subject to himself, as also that they afterward rebelled against him; Gen. 14. whereupon ensued that war between him (assisted with three other Kings) and them, wherein Chedorlaomer and his confederates getting the victory, they took all the goods of Sodom and Gomorrha. 2. It may be enquired what these cities about Sodom and Gomorrha were, which (Judas saith) were destroyed. In Scripture we read but of two, that (besides Sodom and Gomorrha) were overthrown, viz. Admah and Zeboim: of these we have frequent mention in Scripture, as, Deut. 29.23. where we read only of the overthrow of Sodom and Gomorrha, Admah and Zeboim; as also Hos. 11.8. Lyra, Theodoret, and Suidas think, that Zoar was also involved in that calamity after Lot's departure from it, mentioned Gen. 19.30. but it seems rather that Zoar was totally spared at the intercession of Lot, Gen. 19.21. I will not overthrow this city for which thou hast spoken, and long after the consuming of Sodom and Gomorrha, Zoar is mentioned in Scripture, as Deut. 34.3. Isai. 15.5. and * Zoara sola de quinque Sodomorum urbibus praeservata. Imminet mari mortuo praesidium in ea positum est militum Romanorum, apud eam gignitur balsamum, etc. Hier. de loc. Heb. Sap. 10.6. Hierom saith, that of all the five cities, only Zoar was spared, and that in his time it stood between the dead sea and the mount of Engedy. Nor must the Author of the book of Wisdom, when he speaks of the fire that fell down upon the five cities, necessarily be understood to speak of the five cities severally: But the word Pentapolis, may be taken jointly for the region wherein the five cities stood, and of them so called. Strabo mentions the overthrow of thirteen cities by fire, of which, he saith, that Sodom was the Metropolis. Others speak of a greater number, and these possibly do the more boldly mention so considerable a number, in regard of the largeness of the sulphureous lake, or the dead sea, which covereth that region where the cities stood. Plin. l. 5. c. 16. Jos. l. 5. the bell. Jud. c. 5. Pliny saith, that this sea is above an hundred miles in length, and twenty five miles in breadth; But Josephus, who better knew, giveth it but five hundred and eighty furlongs in length; that is, seventy two miles and somewhat more; and an hundred and fifty furlongs in breadth; that is, nineteen miles or there abouts. 3. For the third; viz. The naming of Sodom and Gomorrha rather than the other cities of the plain; 'Tis not only observable in this, Isai. 1.9. Isai. 13.19. Jer. 23.14. Jer. 49.18. Jer. 50.40. Amos 4.12. Zeph. 2.9. Mat. 10.15. Mar. 6.11. Rom. 9.29. 2 Pet. 2.6. but in most of those places where the sin and destruction of these cities are mentioned; See Isai. 1.9, 10. and 13.19. Jerem. 23.14. and 49.18. etc. And it is not doubted, but that 1. These two were the chief and principal of all those cities which were destroyed, the Kings of Sodom and Gomorrha are eminently mentioned above the rest of the five Kings, Gen. 14.10. and though every one of the five cities had a King peculiarly belonging to it, Gen. 14.2, 8. yet Sodom was the Metropolis, or chief city; hence we read so frequently, Ezek. 16.46, 48, 49, 53, 55, etc. that the other cities which God overthrew, are called the Daughters of Sodom: And it's probable that Gomorrha was next to Sodom in dignity. 2. These two cities were the most infamously and eminently wicked: Hence it is that great sinners are called the inhabitants of Sodom and Gomorrha, Isai. 1.10. Jer. 23.14. Mat. 10.15. etc. And Jerusalem is called the Sister of Sodom, Ezek. 16.46. And a wicked life is compared to the Vine of Sodom and Gomorrha, Deut 32.32. The cry of the sins of Sodom and Gomorrha is peculiarly mentioned, Gen. 18.20. and when God expressed how much he abhorred the Prophets of Jerusalem for sin, he saith, They were to him as Sodom and Gomorrha; and when he sets forth the impiety of the rulers and people of Jerusalem, he calls them, The Rulers of Sodom, and people of Gomorrha, Isai. 1.10. The seat of Anti-christ is called Spiritual Sodom, Rev. 10.8. And it's observable that the sin for which these Cities were so infamous, receives its denomination from Sodom, rather than from any of the rest of the Cities, it being to this day called Sodomy. These cities then being more wealthy, were also more wicked than the rest, and from them, as from the head there came a defluxion of sin upon the rest. Jon. 1.2. It's said that Nineveh was a great city, and the wickedness thereof came up before the Lord. 4. For the fourth; in the description of this punishment, these Places and cities are rather named then the Persons and Inhabitants thereof, to note, that their overthrow was universal and total; they were all, and utterly ruined, God hath made them cease from being a people; he not only cutting off some branches, but plucking them up by the root; not only executing the rebels, but demolishing their fortifications, and at once both firing the Bees and the Hive. The overthrow of Sodom was total, both in respect of the Inhabitants and the Place itself; for the former only one Lot was excepted from this destruction, Luk. 17.39. 2 Pet. 2.7. Hence it is the Prophet saith, Isai. 1.9. Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and like unto Gomorrha. Had there been ten righteous, all should have been spared; but there being but one righteous, there was but one delivered. The punishment was as universal as the provocation; From the sole of the soot even to the head, there was no soundness in them: And in Scripture a general calamity is proverbially expressed by the overthrow of Sodom and Gomorrha; Jer. 49.18.50.40. concerning Edom and Babylon, it's said, As in the overthrow of Sodom and Gomorrha, no man shall abide there, neither shall a son of man dwell in it. Totall also was the destruction of these Cities in respect of their place. To this purpose speaks Peter, 2 Pet. 2.7. where he saith, that God turning their cities into ashes, condemned them with an overthrow: Hence we find that the plain wherein they were seated, was overthrown with the Cities, Gen. 19.25 and that the whole land is Brimstone, Salt, and burning; and it is not sown, nor beareth, nor any grass groweth therein, Deut. 29.23. the salt, or dead sea hath not only overwhelmed the place itself where the Cities stood, but (as seems to be gathered from this Deut. 29.33. and 32.32.) the grounds which bordered upon them, Poma oculis tenus contacta cinerescunt. Tert. Apol. c. 40. Forinsecus matura, intrinsecus sumea. Aug. de C. D. l. 21. c. 7. are spoiled, the fruits whereof (if any be) are most loathsome and unsavoury; as Josephus, Solinus, Strabo, and also Tertullian and Augustine report, who say of the apples which grow there, that to see to, they are apples, but being touched, they fall into ashes; and that when they seem to be ripe, they are within only smoky; that an outward rind doth keep in the filthy embers: And hence it is, that in Scripture a total and irrecoverable subversion is compared to that of Sodom and Gomorrha: Jer. 20.16. Ezek. 16.53, 55 Zeph. 2.9. The Cities. (saith Jeremy) which the Lord overthrew and repent not. Moab (saith Zephany) shall be as Sodom, and the children of Ammon as Gomorrha; Even the breeding of Nettles and Saltpits, and a perpetual desolation, Zeph. 2.9. OBSERVATIONS. Observe. 1. Terram hanc in. colatui nostro traditam, tantâ varietate locorum non sine magna sapientia sic distinxit, ut regionum alia sit montosa, alia plana, alia siticulosa & arrida, alia fontibus & fluviis irrigua; singularis quaedam diversitas, singularis Dei providentiae laudem depraedicat, etc. Terrae Canaan fertilem regionem vicinam adjecit. Musc. in 13. Gen. 1. With admirable wisdom hath God ordered, that there should be such variety of places for man's habitation. Sodom and Gomorrha were seated in the fruitful valley, the country near it, was more barren and mountainous. Some countries are high, and thirsty, and barren; Others low, and watered, and fruitful. God could have made the whole earth to have been alike in all places, and not so variously ordered. But this singular diversity doth excellently praise the wisdom of his providence. They who live in the barren mountains, which are only watered by the showers of Heaven, are compelled to acknowledge, that they own all their increase to a blessing from above. They who inhabit the fruitful valleys enriched with Fountains and Rivers, are admonished of the bounty of God's providence to them above others, in the plenty of their supplies. They who live in mountainous and barren places, show the goodness of God in sustaining them even in such places of scarcity, and that it is not necessary for man's preservation to live delicately; those who far more hardly, often living more healthfully, than those who swim in great abundance. In a word, by this variety, places are made helpful and beneficial one to another; some places abound with the blessings of one kind; some with those of another; the mountains with health, the valleys with wealth; the mountain wants the valley for supply of food, the valley is beholding to the mountain for strength and defence. Every place enjoys not every comfort, but is necessitated to crave supply from a neighbouring country. The City cannot live without the food of the Country; nor the Country without the Coin and Commodities of the City; The poor wants the rich, and the rich the poor▪ the one is helpful by his labours, Pauper rogat, dives erogat. the other by his rewards: the one by work, the other by wages; True is that of Solomon, Pro. 22.2. The rich and the poor meet together, and the Lord is the maker of them all; Who by this variety both advanceth the honour of his own wisdom, and provideth for the good of humane society. Observe. 2. Bona gens mala mens. Babylon irrigua, & fertilis, Aegyptus irrigua, & amaena; & tamen utra que quasi carcere usus est Dominus ad castigandum Israelem: Sic exposcit humani ingenii corruptio, ut locis amaenioribus utatur Deus, non ad delicias, sed ad tristem servitutem & castigationem populi sui. Musc. in Gen. 13. 2. God often affords the richest habitations, and the greatest earthly plenty to the greatest sinners. Sodom for wealth and fertility is compared to the Garden of God; and yet God bestows it upon the worst of men. Egypt and Babylon abounding with waters and plenty, are given, not only unto those who are without the Church, but who are enemies of the Church. In these country's God made his people slaves and captives (and truly its safest for Israel to meet with most woe in places of most wealth.) God gives his enemies their heaven, their portion, their all in this life, Psal. 17.14. they here receive their good things: and have all in hand, nothing in hope; all in possession, nothing in future reversion. By this distribution of earthly plenty, God would have us to see how slightly and meanly he esteems it. He throws the best things that this world affords, upon the worst, and (as Daniel speaks) the basest of men: Who but the Nimrods', the Nebuchadnezars, the Alexanders, the Caesars, have ordinarily been the Lords of the world? These have fleeted off the cream of earthly enjoyments, when the portion of Saints hath been thin, and lean, and poor. Some observe, that Daniel expresseth the Monarchies of the world, by sundry sorts of cruel Beasts; to show, that as they were gotten by beastly cruelty, so enjoyed with brutish sensuality. The great Turkish Empire is but as a crust which God throws unto an hungry Dog. Luther. God sometimes indeed (lest riches should be accounted in themselves evil) gives them to the good; but ordinarily, lest they should be accounted the chiefest good, he bestows them upon the bad; oftener making them the portion of foes then of sons. What is it to receive, and not to be received; to have nothing from God but what he may give in hatred; to have (with Sodomites) a Garden of God upon earth, with the loss of the true Paradise! In a word; To have no other dews of blessing, but such as may be followed with showers of fire! 3. The plenty of places oft occasions much wickedness and impiety. Commonly where there is no want, Observ. 3. there is much wantonness. The rankness of the soil, occasions much rankness in sin: Sodom, which was watered with Jordan, and fatted with prosperity, was a nursery of all impiety: She had fullness of bread, and therefore abundance of idleness; Neither did she strengthen the hands of the poor: And they were haughty, and committed abomination before me, Ezek. 16.49, 50. Jesurun waxed fat and kicked, Deuter. 32.15. The drunkards of Ephraim were on the head of the fat valleys, Isai. 28.1. Wealth unsanctified, is but as oil to nourish the flame of lust. How deceitful an Argument of God's love is worldly abundance! Not the having, but the holy improvement of wealth, is the distinguishing mercy. God cuts his people short of bodily supplies in much love to their souls: His daniel's thrive best with the diet of Pulse: I never yet heard or read, that prosperity occasioned the conversion of one soul. Cyrus (they say) would not suffer his Persians to change a barren soil for a fruitful, because dainty habitations, make dainty inhabitants: Rich cities have ever been the stoves of luxury. Men have natural inclinations according to the Genius of their country; and it's rare to see Religion flourish in a rich soil. In the scantiness of earthly enjoyments, want restrains, and stints our appetites; but where there's abundance, and the measure is left to our own discretion, we seldom know what moderation means. Lands are the richest soils, and Islanders are held the most riotous people; we in this City, lie in the bosom, and at the dugs of an indulgent mother; we live in as dangerous a place for prosperity, as Sodom: and as the fattest earth is most slippery for footing, we had need of special grace at every turn, and of that watchfulness whereby, in the midst of abundance, we may not want temperance. How hard is it, with holy Paul, to know how to be full, and to abound! How holy is that man who can be chaste, temperate, Nullos esse Deos, inane Coelum affirmat Selius probatque quod se factum dum negat haec videt beatum, Mart. l. 4. Epig. 21. heavenly in Sodom! Let us not only be content to want, but even pray against those riches which may occasion us, being full, to deny God, Prov. 30.8, 9 It's a most unwise choice, with Lot, to leave Abraham to inhabit Sodom! and an ill exchange, to go (with Jacob) from Bethel the house of God, to Bethlehem, though an house of bread and plenty. They, who for worldly advantages, betake themselves to places only of outward accommodations, soon find, with Lot, the recompense of their inexcusable error. How much more commendable was the choice of holy Galeacius, who forsook all the wealth and honours of Italy, to enjoy God in the purity of his ordinances in a poor Geneva! It's much better to travel to Zion through the valley of Baca, then to pitch our tents in the Plains of Sodom. 4. Observ. 4. Sinners are not bettered by premonition. They commonly remain unreformed, notwithstanding the bitter fore-tastes of judgements. How soon hath Sodom forgot that she was spoilt and wasted by Chedorlaomer and the other Kings! But sinners grow worse by afflictions, as water grows more cold after an heating. If that wicked City had been warned by the sword, it had escaped the fire. But now this visitation hath not made ten good men in those five cities. And as they leave not sinning, so God leaves not plaguing them, but still follows them with a succession of judgements. There's no greater sign of final overthrow, than a mis-improving of judgements. Oh, that the time which we spend in an impatient fretfulness under them, because they are so great, we would more profitably employ in a humble mourning for our unprofitableness under them, lest they be the forerunners of greater. 5. The greatest, Observe. 5. the strongest Cities cannot keep off judgement; Nor are they shot-proof against the arrows of vengeance. Great sins will overturn the foundations of Sodom and Gomorrha, and the cities about them. Nothing can defend where God's justice will strike, as there is nothing can offend where his goodness will preserve. The height of a Cities proud Towers may hold the earth in awe, but they cannot threaten heaven; and the closer they press to the seat of God, the nearer they lie to his lightning. The bars of our gates cannot keep out judgements. What is the greatness of Sodom, though the mother city, compared with the greatness of the Lord of Hosts! The lands of Alcibiades, in the Map of the whole world, could not be espied. The Nations are as the drop of a bucket, as the small dust of the balance; Isai. 40.15. He taketh up the Isles as a very little thing: An nations before him are as nothing, and less than nothing, and vanity: Jerusalem was the perfection of beauty and the joy of the whole earth; yet how were her gates sunk into the ground, Lam. 2.15. her bars broken: Zion was so desolate, that the Foxes ran upon it. Her strength was such before, Lam. 5.18. that the inhabitants of the world would never have believed that the enemy would have entered Jerusalem. Lam. 4.12. Greatness of sin will shake the foundations of the greatest Cities upon earth: If their heads stood among the stars, iniquity will bring them down into the dust. Even of Babylon the great (that Spiritual Sodom) shall it be said, Rev. 18.2. It is fallen. Vrbs aeterna. Ammianus Marcellinus, called Rome the everlasting City; but even she shall see the day when the eternity of her name, and the immortality of her soul, wherewith she is quickened, (which (saith a Learned man) is the supremacy of her Prelates, above Emperors and Princes) shall be taken from her, and as Babylon hath left her the inheritance of her name, so shall it leave her the inheritance of her destruction. In vain do we build, unless the Lord lay the first stone; or plant, unless he say, Let it grow. Blessed is the City whose gates God barreth up with his power, and openeth with his mercy; Otherwise Sodoms plenty, and power, cannot secure its inhabitants. It's said of Tyrus, that Her Merchants were Princes, and her Traffickers the Honourable men of the earth; yet how doth God deride her greatness, at the time of her overthrow! Is this that glorious City? (Isai. 23.7.) her own feet shall carry her far off to sojourn. The Lord of Hosts hath purposed it, to slain the pride of all glory, and to bring to contempt all the honourable of the earth. Sodom, Babylon, Jerusalem, Constantinople, etc. have felt the weight of God's power, and their own impieties; God once asked Nah. 3.10. Niniveh, whether she was greater than No: Let me ask London, whether she be greater than those cities which, for sin, God hath made small, yea brought to nothing. He who in former great plagues hath made grass to grow in the streets of London for want of passengers; is able again to stretch out upon it the line of consusion, the stones of emptiness, Isai. 34.11. and to turn the glory of our dwellings into ploughed fields. The fear of God is the strongest refuge; and righteousness a stronger bulwark than walls of brass. Prov. 10.25. How great is the folly of the greatest City, to be at the same time sinful and secure! There's no fortification against, no evasion from the Lord. There's no way to fly from him, but by flying to him; by making him, in Christ, our friend; by becoming enemies to sin, and by reforming. 6. Observe. 6. Gen. 19.35. Sin brings a curse upon every thing that belongs to man. The sin of Sodomites overthrew them, their houses, their cities, their children, yea, their plain, and all that grew upon the earth. The curse of Thorns and Briers grew out of the soil of sin. The punishment of Amalek, reached even the Infant and Suckling; yea the Ox and Sheep, the Camel and Ass. 1 Sam. 15.3. That which was made and bestowed for man's comfort, may justly be destroyed for man's wickedness. Who wonders to see the children, the followers, the palaces, and gardens of a Traitor to droop and decay; and the arms of his house, and the Badge of his Nobility, to be defaced and reversed? That which is abused by man to the dish●or of God, may justly be destroyed by God to the detriment of man. How deservedly may God demolish and dismantle those fortifications, and break in pieces those engines, in and by which rebellious man fights against his Supreme Lord, and Sovereign! How profitably may we improve all the miseries which we behold dispersed upon the whole creation! How fruitful a Meditation may we raise from the barrenness of the earth! Psal. 107.34. A fruitful land turneth he into barrenness, for the wickedness of them that dwell therein. All the Monnuments of ruin, the demolished Monasteries, and overthrown Abbeys, and subverted Cells of Sodomitical and lazy Friars, full fed, and unclean inhabitants, are but the scratches that sin hath made upon the fair faces of Nations. Oh, that England would look with Scripture spectacles upon all its fired Towns, and razed mansions, and say, and believe, If sin had not been, these had not lain here; Vestigia peccati and that these demolitions are but the foot-prints of sin; that so having found out sin, we may voice it, and deal with it as the Philistines did with Samson, Judg. 16.24 Who. (said they) was the destroyer of their country. Certainly, that which wants reason is by God ruined, that we who have reason may thereby be reform. We should say in the destruction of the creatures, as David in the death of his subjects, I and my Father's house have sinned; These sheep what have they done? and we should look upon Gods taking away of abused comforts, as stoppages in our way of sin, and the withdrawings of the fuel of lust; God as it were firing our ships, and breaking down our bridges, lest by these we should departed from him. 7. Observ. 7. Great is the difference between Gods chastising of his people, and his punishing of Sodomites. The universality of Sodom's ruin, followed the community of its sin. The Church of God is never destroyed utterly, but in it he always leaves a number; Except the Lord had left us a seed (saith Paul) we should have been as Sodom, Rom. 9.29. and like unto Gomorrha. Though an householder spend and sell the greatest part of the corn of the Harvest Crop, yet he will be sure to reserve a little seed corn, to sow his ground for a new corp; Though Sodom be utterly consumed by fire; yet Jerusalem is as a brand plucked out of the fire. God makes a light account of whole cities full of sinners, Psal. 119.119. he takes away the ungodly of the earth like dross, which is put into the fire to be consumed; his own people being like gold only, put in to be purged: A man when his house is on fire, more regards a small box full of Jewels, than a great room full of ordinary Lumber. God having intimated to his people, Hos. 11.6. that they deserved to be made as Admah and Zeboim, (the two Cities that were destroyed with Sodom and Gomorrha;) he subjoins ver. 9 I will not return to destroy Ephraim; Vid. Rivetum in loc. by not returning to destroy, he means, he will not utterly destroy; he will not be like a Conqueror, who having overcome a City, and in the heat of blood, destroyed all with whom he met, at length indeed gives over, but ●●terward returns to make a total destruction thereof; though God make a full end of all nations, yet he will not make a full end of his people, Jer. 30.11. Jer. 46.28. Am. 4.11. Zech. 3.2. Isai. 6.13. Isai. 10.22. but correct them in measure, yet not leave them altogether unpunished; he will ever have some to serve him, and to be monuments of his mercy: God will deal with his people as he enjoined them to do, in gathering their grapes at Vintage, Leu. 19.10. the gleaning of grapes he will leave in it. Isai. 17.6. and as the shaking of an Olive tree, two or three berries in the top of the uppermost bough. God will have evermore some of his people above the reach of their enemies. This indulgence of God should both teach us Humility, considering what we deserve; and Thankfulness, considering what we escape, it being the Lords mercies that we are not utterly consumed. This for the first part of this seventh verse, viz. the Places punished. The second follows, namely, the Deserving cause of their punishment; expressed by the Apostle in these words; In like manner giving themselves over to fornication, and going after strange flesh. Wherein he sets down, 1. The sin of some; (namely, of the Cities about Sodom and Gomorrha) which was to sin in like manner. 2. The sin of all the cities destroyed. Wherein I consider 1. Into what they fell; viz. uncleanness; yea, one of the most odious sorts of uncleanness, Sodomy, or pollution with strange flesh. 2. The Degree or measure of their embracing this sin; They gave themselves over to the one; they went after the other. EXPLICATION. In the Explication of this second part; viz. their sin, three things principally are considerable. 1. What we are to understand by this sinning in like manner. 2. What by fornication and strange flesh. 3. What by this giving themselves to the former, and going after the later. For the first: These words, In like manner, in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sodoma & Gomorrhae vestigia secutae. Neque nos offendere debet generis mutatio, urbium enim nomine, incolas comprehendit. Beza. Simili modo nempe cum Sodomâ & Gomorrha. Estius in loc. Hoc non ad Israelitas, & Angelos, sed mutuo ad Sodomam et Gomorrham refero. Nec obstat quod pronomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculinum est; nam ad incolas potius, quam ad loca Judas respexit. Calv. in loc. Comprehendit Apostolus, nomine fornicationis, quam alibi omnem viri & foeminae, commixtionem extra matrimonium. Est. in 1 Tim. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some refer them not to the cities of Sodom and Gomorrha, but to the Israelites & Angels of whom the Apostle spoke in the foregoing verses; as if he had intended, that these Cities about Sodom and Gomorrha sinned after that manner in which the Israelites and Angels sinned: and their only reason is, because the Gender is changed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (say they) cannot be referred to the cities of Sodom and Gomorrha, but to those Israelites and Angels of whom he spoke before, and who sinned, though not in that bodily uncleanness which Judas afterwards mentions, yet by spiritual Whoredom, in making defection from God. But I conceive, with Beza, Calvin, and Estius upon the place, that Judas intends that these Cities about Sodom and Gomorrha sinned after the same manner with these greater cities, whose steps and examples they followed, and therefore were involved in their punishment. We never find in Scripture, that the Israelites finned in following of strange flesh, nor can we either according to Scripture or reason, attribute this sin to Angels: and as for the change of the Gender in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a Metonymy of the Subject, the Scripture often puts the City for the Inhabitants of the City, as Mat. 8.34. The whole City went out to meet Jesus, etc. 2. We are to inquire what the Apostle here intends, 1. By Fornication; and 2. By strange flesh. First, Fornication, I take not properly and strictly for that act of uncleanness committed between persons unmarried; but as in Scripture it's put Mat. 5.32. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Adultery, where Christ saith, Whosoever shall put away his wife, saving for the cause of fornication, etc. so is it here to be taken for all sorts of carnal uncleanness, and as comprising all breaches of chastity. The impure pens, of those more impure penmen, the Jesuits (and among them of Thomas Sanchez, in his Treatise of Matrimony) have in their casuistical discourses run out so odiously upon this Subject (a work fit for those whose father, his unholiness the Pope, Talia, quae vix Diabolus ipse, studium omne adhibendo, suggerere posset. Nonsolum genera, species, said & modos omnes, subjecta, objecta, minutatim examinant. Rivet. in Decal. pag, 245. Gen. 38.9. 1 Cor. 6.9. Col. 3.5. Levit. 18.23.20.13. Exod. 22.19. Pudicitia non perdi●a, sed prodita. Gen. 34.2. 2 Sam. 13.14. Rom. 1.27. 1 Tim. 1.9. 1 Cor. 6.9. Levit. 18.20. Prov. 2.16.17.5. 7, 8, 20. invites to the public profession of Whoredom) that (as Rivet notes) they utter such things as scarce the Devil himself with all his study would have suggested, they examining not only the kinds and several sorts, but even every manner, object, subject, circumstance of this sin so exactly, and by piecemeal, that chaste Readers cannot read them without blushing and abomination. To mention therefore only the principal sorts of carnal uncleanness, and such as we find (though with sacred modesty) set down in Scripture. This sin, if practised with a man's own body, according to the opinion of some, it's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Effeminateness and Uncleanness, for which God slew Onan; if with a beast, it's bestiality, a sin forbidden, and severely to he punished by God's law; if with mankind unwillingly, the party patiented not agreeing, it's called ravishing; if the parties agreeing be males, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their sin, to the perpetual infamy of Sodom, is called Sodomy: The parties being of a different sex, and if the sin be committed with more, there being a pretext of marriage, it's called Polygamy; there being no such pretext, Scortatio, Whoredom, or uncleanness, transported to the abuse of many. If uncleanness be committed by parties, between whom there's consanguinity or affinity, in the degrees forbidden by God, it's incest; if by parties not so allied, when both or either of them be married, it's adultery. If the female be a virgin and not married, it's stuprum, or a deflowering of her; if she be retained peculiarly to one, she is a Concubine, Judg. 19.1. if the act be oft repeated, it's called luxury; and he who sets himself after it a Whoremonger. Nor is it impossible but that uncleanness may be between married couples, when the use of the marriage bed is in a season prohibited, or in a measure not moderated, or in a manner not ordained, or to an end not warranted. To all which may be added the sin called Lenocinium, when a Female is prostituted to the lusts of another, either for gain or favour; forbidden, Levit. 19.29. with which some join the toleration of uncleanness, either in private families, or in public states, as in Rome that Spiritual Sodom. As also all those things which incite, dispose, or provoke to actual uncleanness; as immodest kisses, embraces, glances, filthy speeches, impure books, amorous songs, mixed dance, lascivious attire, etc. And lastly, the concupiscence, boiling or burning lustfulness of the heart (out of which proceed evil thoughts, murders, adulteries, fornications, Mat. 15.19.) called 1 Cor. 7.9. burning; and Col. 3.5. Evil concupiscence. It's most probable that these impure Sodomites, at first began at some of the lower and less heinous of the forementioned sorts of uncleanness, and that they went through most, if not all of them, before they came to be such hellish proficients and practitioners in their villainies, Nausea & fastidium muliebris commercii in Sodomitis. Musc. in Gen. p. 464. Vid. Mr. D. Rogers, in his excellent Treatise, called Matrimonial Honour.— Liber amorque; denique cum mentes bominum furiarit uterque, & pu dor, et probitas, & metus omnis abest. as to abuse themselves with mankind: the heinousness of which abomination, either swallows up the mention of the rest; or if from them they did abstain, it was neither for feat or shame, but because they accounted them (as Musculus speaks) to be ranks too inconsiderable and ordinary for them, who left the natural use of the woman, and burnt in lust towards one another, and (as Judas saith) followed after strange flesh. Briefly (now) though suitably to this branch of Explication, I shall add to the discovery of the sorts of uncleanness, a touch of the peculiar odiousness of this sin (to defer the consideration of the wrath of God against it, till we come to the next part.) 1. It's a close and cleaving sin, much cherished by corrupt nature. It bears (as a Reverend Divine notes) the name of its mother, which is called in general lust, or concupiscence; it hath the name of it is kind, and therefore it is lust, eminently; it lies near the heart, and sleeps in the bosom. 2. It's an Infatuating sin, Hos. 4.11. taking away the heart; even David was led with a stupor of spirit for a whole year together, after his uncleanness. How did this sin besot Samson? It blunts the edge not of grace only, but even of reason also; even Solomon himself could not keep his wisdom and women at once. 3. It's an Injurious sin to others; It loves not to go to hell without company: An Adulterer cannot say (as some other sinners may) that he is his own greatest enemy. How many doth it (besides those whom it kills in soul) wound in body, name, at one shoot! and for this wound there can be no salve of restitution or recompense. 4. It's an attended sin; not only inducing others to sin, but it brings on other sins with it; it's like the needle which draws the thread after it; idolatry, perjuries, murders, riot, defrauding even of nearest relations. The Apostle joins fornication and wickedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together, Rom. 1.29. An unclean person runs down the hill and cannot stop his course in sin. 5. It's a Dishonourable sin to be the body; and 1 Cor. 6.18. peculiarly said to be against the body. The unclean person makes himself a stigmatick, he brands his body, and leaves upon it a loathsome stain; Other sins comparatively are without the body, by it, not in it; this both; it being a more bodily sin, and requiring more of the body for the perfecting of it. 6. It's a Sacrilegious sin: It takes away from God that which is his own; he made our bodies, Psal. 139.15. and curioufly wrought them like a piece of tapestry, and he will not have them to be spotted. 1 Cor. 6.15, 16, 18, 19 Our bodies are the members of Christ our mystical head, united strongly, though Spiritually. If it were heinous for David to cut off the skirt of saul's garment, what is it for any to divide between Christ and his members, and that by making them the members of an Harlot? Our bodies are the temples of the Holy Ghost, therefore not to be the Sties for Swine; dedicated, therefore not to to be profaned. 7. It's an Heathenish sin. Gentiles walk, 1 Thes. 4.5. in the lust of concupiscence: and a sin before conversion, 1 Cor. 6.9. Such were some of you. A sin of night and darkness, wherein men care not how much their apparel be spotted or torn. A sin not to be named amongst Christians; In a word, a sin not of Saints, but of Sodomites: Who, 2. Are specially taxed with the breach of chastity in pollutions by strange flesh. Quidam censent per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per verecundam se. synecdochen, carnis nomine intelligi membrum genetale, vel potius nefarium illius membri in illicito coitu abusum. Gerard. in 2 Pet. 2.10. Rom. 1.27. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifying another flesh. Whereby the Apostle intends, such a flesh as was another, or different from that which was afforded to their natural use by the law of nature, or a flesh that was made by God to another use and end, than that unto which they abused it. Or as Oecumenius thinks, that flesh which they followed may be called another, or strange, because God never appointed that Male and Male, but only that Male and Female should be one flesh; in which respect, as to a male, the flesh of a Male must always be another flesh. And chrysostom well observes on Rom. 1.27. that whereas by God's ordinance in lawful copulation by marriage, two became one flesh, both sexes were joined together in one; by Sondomiticall uncleanness, the same flesh is divided into two; Men with men working uncleanness as with women; of one sex making (as it were) two. Of this sin of pollution with strange or another flesh, in Scripture two sorts are mentioned; The one, carnal joining with a beast, which is of another kind, prohibited Levit 18.23. and punished with death, Levit. 20.15 wherein its observable, that the very Beast is also appointed to be slain (as in another case the Ox that gored one to death was to be killed, Exod. 21.28.) by which was manifested the detestableness of that sin, in that it polluted the very beasts, Ad ipsum innoxium annimal poena transit. Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nefas, de quo ne fari licet; of which it is not lawful to speak, or as Varro deriveth it, as though they who committed it were ne fare digni, not worthy to eat bred. Vid. Willet in Leu. p. 504. and makes even the unclean creatures more unclean, and the beast below a beast, and not worthy of living the very life of a beast; but especially (as Calvin notes) the Lord would show how much this sin displeath him, when he commands that even the harmless beast, neither capable of, nor provoking to thesin, was punished with death. 2. The other sort of pollution by strange flesh, was that which is properly termed Sodomy, committed when persons defile themselves with their own sex; The sin which the Gentiles committed when God gave them up to vile affections, or affections of dishonour and ignominy, where by men with men wrought that which was unseemly, Rom. 1.27. whereby as they had left the author, they were also suffered to leave the order of nature. A sin called an abomination, Leu. 20.13. sending an abominable favour unto the Lord. Incest with the daughter in law, is called confusion; with the mother and daughter, wickedness. This sin of Sodom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abomination. And when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abominable, are unmbred among the fearful, unbelievers, etc. who shall have their part in the lake which burneth with fire and brimstone; by Abominable, many learned men understand those who are given to this sin against nature, as if abomination were properly belonging to it. In adultery, violence is offered to marriage; in Incest, to affinity; but in this sin (as Tostatus observes) infamy is offered to the whole humane nature. And † Ex eo quod relatione ad Deum sub nomine tetragrammaton, dicuntur valde mali & peccatores, significatur eos contra jus naturae valde peccasse. Erant enim mali homines, & declinabant à recto naturali, ut eorum venerea contra naturam testantur. Per. in Gen. 13. Infamia irrogatur toti bumanae naturae Sulphure significatus & punitus fuit Peccatorum foetor, igne libidinis ardour. Ger. l. 4. Mor. c. 10. Pererius notes, because it's said these Sodomites were sinners before the Lord, the word being Jehovah, that it signified they sinned against the right and light of nature. And it's called (as Gerard notes) Sap. 14.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a changing of birth. The unsavoury sulphur that was mixed with the flames of Sodom, and (if travellers may be believed) the still continuing stink of that sulphureous lake where Sodom once stood, seem to be comments upon the abhorred unsavouriness of this sin. By the law of Theodosius and Ar●●dius, Sodomites were adjudged to the fire. Among the Athenians, he who defiled the male was put to death, and the party abused was barred from all office. In the Council of Vienna, the tempars who were found guilty of this sin, were decreed to be burnt. Among the Romans it was lawful for him who was attempted to that abuse, to kill him who made the assault; Probus adoleseens facere periculosè quam turpiter perpeti maluit. Orat. p●o Milon. Quâ indignati one tantum nefas prosequar? Vincit officium lenguae, sceleris magnitudo. Piget dicere. Lact. l. 6. c. 23. de vero cultu. Sexum nec foemineum mutat Christianus— Christianus uxori suae soli masculus nascitur. Non deli cta, sed monstra. Tertull. de pud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia vacat pudore. Justinian. in 1 Cor. 6.9. and thus C. Lucius did, who (as Tully saith of him) had rather do dangerously, than suffer shamefully. In short, against this sin of Sodomy no indignation (as Lactantio antius speaks) is enough. The greatness of the sin, overcomes the office of the tongue. Tertullian brings in Christianity triumphing over Paganism, because this sin was peculiar to heathens, and that Christians neither changed the sex, nor accompanied with any but their own wives. This and such like (as Tertullian speaks) being not so much to be called offences, as monsters; and not to be named, without holy detestation by Saints, though they be committed without shame by Sodomites. Thus having in the second place spoken of the fornication of these Sodomites, and their pollution by strange flesh, it remains that briefly, in the third place, we should inquire what was their giving themselves over to the former, and their going after the later; both these are contained in a double expression in the original, the first is the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vulgata barbare ex fornicarae. Bez. in loc. being in Composition in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the addition whereof the signification of the word (saith Gerard) is dilated, enlarged, increased; as also are the significations of other words by the same Preposition. The second is in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. going after, etc. whereby is intended more than the accepting or embracing, even the prosecuting the motions of their unnatural uncleanness. In sum, I conceive by these expressions of their giving over themselves, and following after strange, etc. here is noted, besides the Original root and fountain both of uncleanness and all other lusts; I mean, that foams innatus, that imbred occasion of sin; as also, besides the arising of unclean motions in the heart, the delighting in such motions, the consent to those motions so delighted in, the actual performance, and execution of those motions so consented to; I say, besides all these, which are supposed in these expressions of the Apostle, there is intended, the more hideous height, and prodigious eminency of this Sodomitical uncleanness; and that in sundry respects. As, 1. Of their making Provision, and in projecting for their lusts; and that both by spending their time, pains, cost in fetching in, and laying on its fuel; the constant, providing and pouring on of oil to keep in, and increase the flame, by fullness of bread, and excessive eating and drinking; and also by listening after, relating of, and laying out for such objects as seemed to promise most satisfaction to their unsatiable lusts, which appeared by the sudden notice, and shameful resentment of the arrival of Lot's beautiful guests. 2. Their excessiveness and exuberancy in pouring out themselves upon their lust, even to the consuming wearing, and wearying themselves by uncleanness; the boiling over of their strength and lusts together (though with difference, the former being hereby impaired, the later increased;) and in a word, their becoming hereby their own destroyers, and the Devil's Martyrs. And this the Apostle Peter intends clearly in that word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2.7. where he speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the filthy conversation of the Sodomites; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comprehending not only all kinds of lust and obscenity, but also a monstrous profusion, a violent spending one's self without measure in all lasciviousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 4.4. even the greatest excess of riot. 3. Their Impudence and shamelessness in sinning, whereby they feared not to own their impurity before all the world. These Sodomites were not only practitioners and proficients in, but also professors of their black and hellish art of uncleanness. Hence it is (say some) that the men of Sodom are said to be sinners before the Lord: Gen. 13.13. that is (say they) publicly and shamelessly, without any regard of God's eye or observation. Hence likewise Isai. 3.10. Tostatus in loc. Potest idem signifioare quod palam & publice. Perer. in loc. Nihil magis in naturâ suâ, laudare se dicebat quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suet. in Calig. the Prophet reproving boldness of sinning in the Jews, saith, that they declared their sin as Sodom, whose inhabitants hide not their filthiness in corners, but by their countenance, carriage. and words proclaimed it to all spectators. This impudence was noted by the Heathen Historian as the height of wickedness in Caligula, one of the worst of men; but in Sodom, behold a City full of Caligulaes'. The sin of these miscreants abhoned secrecy; they blushed not, though the Sun was a blushing witness of their filthiness. They gloried in their shame because they had out-sinned all shame. Their hands were the organs, and their tongues the trumpets of wickedness. Would any but a company, who had more of Monsters than men in them, have made such a demand in the open streets, as is mentioned Gen. 19.5. Bring them out to us, that we may know them? 4. Their obstinacy, and pertinacy in sinning. The late bloody war, the spoiling and plundering of their city, the preaching of Lot's life, the persuasions of his tongue, their plague of blindness could not reclaim them, but they are by these rather exasperated then amended; like violent streams, that when they are resisted by Floodgates, swell over the banks. After they were smitten with blindness, Quamvis obcoecati essent, osti um tamen ad fatigationem usque frustra quaerebant. Mu●. in loc. it's said, Gen. 19.11. that they wearied themselves to find the door, upon which place Musculus well notes, that such was their obstinacy in sin, that even after their blindness, they were as mad upon their lust as before, even unto weariness of body. What were all the means which were used to amend them, but the pouring of oil down the chimney? By an hellish antiperistasis they become more hotly furious by calm and cool opposition; and all that Lot could gain by his meek and earnest dissuasion from abusing his guests was but a scoff for becoming a Judge, and a threat that they would deal worse with him, then with them. Were not these possessed with the unclean spirit of lust, who could break in sunder all the chains of reproof and persuasion? Were they not throughly scorched with the heat and thirst of lust, thus to break through armies of opposition to draw the stolen waters of unnatural and poisonful pleasures? OBSERVATIONS. 1 Wicked men agree in sinning. Sodom and Gomorrha, and the Cities about them, sinned in like manner. The inhabitants of several cities, were inhabited by the same sins; in opposing of God, they join hand in hand. Howsoever the wicked may disagree in secular conditions and interest, yea, and may have their private quarrels among themselves, yet in offending God they are unanimous; and though it be possible that they may agree with the people of God in civil concernments, yet in the matter of holiness, they will ever differ. There may be many grudges and quarrels between the soldiers of the same army among themselves, who yet all consent to oppose the common enemy. The heads of Samsons Foxes were turned contrary ways, but the Foxes met in the tail and the fire brand. The heads, the policies of sinners may be divided, but in their lusts they are united. They are acted by one spirit, and agree in that which is natural, though they differ in regard of what is accidental. How good is God to his people, to divide sinners among themselves in their worldly interests! to order that by the contests between the Pharisees and Sadduces, Paul should find favour; and by the conflicts between Saul and the Philistims, David should escape! yea how just is it, that they who agree against God, should disagree with one another! And that they who sin, should also suffer after the like manner; that they who are unanimous in the same sin of filthiness, should also be swept away in the same shower of fire. 2. Observ. 2. Great is our proneness to follow corrupt example, and a multitude to do evil; to sin in like manner. We are apt Scholars in sinful lessons. How easy is it to be, nay, how hard not to be carried down the stream, when at once we go with the wind of example, and the tide of nature? The diseases of the soul are very catching; and when the times are corrupted, the soul is more endangered, than is the body by the corruption of air. One Proctor for Satan shall have more Clients, than an hundred Pleaders for Jesus Christ. Rusty Armour laid near that which is bright, infects it with rustiness; but the bright imparts not its brightness to that which is rusty: The finer bread in the Oven partakes of the courser, but seldom doth the brown take away any of the white. How great should be our care to be holy in bad times and companies! It was the failing of righteous Lot to live in Sodom; but it was his greater commendation, to be righteous in Sodom: Though these Cities about Sodom sinned in like manner, yet so did not Lot, though Sodom and Sodomites were round about him: It shown that his holiness was of a strong complexion, to retain its healthfulness in so corrupt an air. He is a star, that can shine in a dark night. If we can do the wicked no good, it is our unhapinesse; but if they do us hurt, Phil. 2.15. Sicut gravior is culpae est, inter bonos bonum non esse; ita immensi est praeconii, bonum etiam inter malos extitisse. Greg. l. 1. Mor. c. 1. Non mediocr is titulus virtutis est, inter pravos vivere bonum, & inter malignan tes innocentiae retinere ca● dorem, versari inter spinas & minime laedi divinae potentiae est, non virtutis tuae. Bern. ser. 48. in Cant. it's our sin. Noah was upright, and walked ●ith God, even when all flesh had corrupted their way. ●ow kindly doth Christ take it, when we will shine as lights in the midst of a crooked, and perverse generation, and sail against the wind of example! It's no commendation to be good in good company. A Swine may for a while possibly be clean in a fair meadow, the difficulty is when the mire is presented, to abhor wallowing in it. As it's a great sin to be bad among the good, so it's an high commendation to be good among the bad, to continue a lily among thorns, and to have a fire of zeal for God, the more hotly burning, by how much the cold of profaneness is the more increased; but as this shows the strength of grace, so yet doth that grace the greatness of God's power. Instead of imitation, let us bewail the sins of the times, and what we cannot bear down for the good of others, with a stream of power, let us for our own, overcome with a flood of tears. 3. Corrupt greatness is very influential upon, Observe. 3. and into inferiors. The lesser Cities sinned after the same manner with Sodom and Gomorrha: Jeroboam the son of Nebat made Israel to sin: Ephraim walked after the Commandment, Hos. 5.11. When the sin which we love, is joined with that greatness which we admire, needs must it be very drawing. Rev. 13.3 All the world wondered at the beast, which had received power and authority. Let those who are powerful in place, take heed lest they be strong to sin; Exod. 2.2. Dan 3.18. Amandus' est generator, sed praeponendus est Creator. Tert. l. 1. de idol. c. 12. Jussum est principis ore Galieni Quod princeps colit ut colamus omnes Aeternum colo principem dierum, Factorem dominumque Galieni. Prud. Hyrn. 6 for if they improve their power against God, they shall be powerfully punished by God. Who so causeth the righteous to go astray in an evil way, he shall fall himself into his own pit, Prov. 28. Without the sins of others, our own would be insupportable, if unpardoed; and 'tis too much to be so much as a follower in sin. The Examples, yea the injunctions of the best, the greatest, are limited and bounded by the pleasure of a greater. The Midwives of Egypt, and the three servants of God, threatened with the fiery furnace, are standing monuments of religious disoebdience: Fear God is put before that of Honouring the King. Our earthly is below our heavenly Father: he who begat us, is to be beloved; but he who created us, is to be preferred. The greatest, the richest cannot put in security to save us harmless at the day of Judgement for following their example; even their followers shall be punished. Admah and Zeboim, the daughters of Sodom, sinned and smarted in like manner with Sodom. 4. Observe 4. How fitly is the title of Spiritual Sodom bestowed upon Rome! Sodom hath now met with her match. Not to speak of that cloistered crew of Sodomitical shavelings, Vid. Speeds History. the Leprosy of whose sin had eaten so deeply into the walls of their Monasteries in England, Bale de act. Rom. Pont. Bishop Jewel defence. Apol. p. 354. Sleid Come. ad annum 1550 Constans fuit opinio, Casam Pauli secundi gratiam, prae ce teris egregiè au cupatum, sibi ad purpuratorum patrum decus aditum paravisse, quorum in cortu clamà pontifice adnumera tus cum esset ac designatus, invida mox sug gerentium ex prorbatione, turpi lasciviae notâ culpatus, etc. Job. Imperialis Musae 'em Historic. pag. 27. Tolle de Ecclesiâ honorabile conjugium, nun reples eam concubinariis incestuofis, masculorum concubitoribus. Bern. Cant. ser. 66. A lupanari ad missam unus tantum passus. Rivet. that the justice of God both pulled down them, and plucked up their foundations; but look upon their holy Fathers, and their purple Cardmals, their Mitred Prelates, and you shall find a second Sodom raised out of the ashes of the former. My pen is ashamed to write what I read concerning the two Juliuses, the second and third, Sixtus the fourth, Paul the third, Leo the tenth: Prodigious was that impure Monster John Casa, Archbishop of Beneventum, and Legate Apostolical, who wrote a book in commendation of the sin of Sodomy, and printed it at Venice: and by the licence of Julius the third were other books set forth in praise of that villainy. Perpetual will be the infamy of that Johannes imperialis, a Popish Writer, who published a book in commendation of this Arch Bishop Casa, and others of the same stamp, wherein he writes, [That when Pope Paul the second (observe his Holiness) endeavoured to advance the said Casa to the dignity of a Cardinal, he was by some persons enviously upbraided, and blamed for lasciviousness.] Nor will Rome ever be, or be accounted other then as Sodom, a mother of Harlots, and a stable of uncleanness (a fit place for the seat of the beast) so long as her laws for prohibiting of Marriage, and permitting of Whoredom, are in force. 5. Observ. 5. How hellish black is the depraved nature of man! The fountain surely was filthy and poisonful, that sent forth such streams of Sodomitical uncleanness. Sodom's lake of Brimstone is not half so unsavoury, as were their streams of Fornication; nor were these so filthy as that springing puddle of polluted nature from which they issued. Who reads not without horror and amazement, the overflowing of this sin of Sodom, into the lives of those accounted the best of heathen, and the wisest of Philosophers, Rom. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. O. rat, 1. Contra. Jul. pag. mini. 78. Laert. in vita Platonis. Lego partem semen●ae Atticae, in Socraiem, corruptorem a doles●entium pronuntiatam. Tert. Apol. cap 46. to whom that which might he known of God was manifest; who professed themselves wise, and yet burned in lust one toward another? Tertullian, and Gregory Nazianzen charge this foul abomination upon Socrates himself, and others upon Aristotle, Zeno, and Periander; but most of all upon Plato (how unworthy the name of divine!) Who might not be more then amazed to read that Solon and Lycurgus should make laws (as they did, according to chrysostom) for the toleration of this sin! To the fountain of this Heathenish filthiness we are led by the Apostle, when he declares that Rom. 1. this uncleanness was Through the lusts of their own hearts. What cause of humility have the best, when they consider they were born with the nature of the blackest Sodomites! And how greatly should they praise and admire that love whereby, and laver wherein they were washed and sanctified! To conclude this, What is there in the world for which tears and blushing seem to be made, but for the pollution of that nature, which is the same with that of a Sodomite. 6. Nor yet should the most deeply defiled, Observe. 6. Zech. 13.1. either in nature or practice, despair. Even Sodomites returning, shall be accepted; and washing in the fountain (set open even for their uncleanness) shall be cleansed. The blood of Christ can wash from the sins of Sodom. Even a people as bad as Sodomites have been invited by, and unto mercy; for Isai. 1.10. the Prophet calls the Jewish Princes, the Princes of Sodom, and their people, the people of Gomorrha; that is, such Princes and people as matched Sodom and Gomorrha in wickedness; and yet he inviteth them unto repentance, with proffer of mercy, and promise of pardon; and though their sins were as red as scarlet, yet he saith, that he would make them as white as snow, ver. 18. The Apostle tells the Corinthians, 1 Cor. 6.9.11. that some of them had wallowed in this sin of Sodomy; but (saith he) you are washed and sanctified. The Gospel refuseth to pardon no sin, for which the soul can be humbled. Free grace can bring those to heaven, whose sin equalised theirs who were thrown into hell. The least sinner hath cause of humility, nay in himself of despair; the greatest hath by closing with Christ ground of hope. If it be the glory of God to pardon great sins; Multo plura quam debeamus Christus pro nobis solvit, tantoque plura quanto guttulam exiguam pelagus excellit immensum. Chrys. in 5 Rom. Hom. 11. Observ. 7. it is his greatest glory to pardon the greatest sinners. There is no spot so deep, which the blood of God cannot wash away. The Argument which David used for the pardoning of his sin, could only be prevalent with a God; Pardon my sin (saith he, Psal. 25.11.) for it is great. There is infinitely a greater disproportion between the blood of Christ, and the greatest number of greatest sins; then between the smallest pebble and the vastest ocean. 7. The toleration of some places of uncleanness is no means to prevent the spreading of this sin. Sodom had liberty enough of sinning, but their lust increased with their liberty. The cause of Sodom's sin against nature, was not the penury, but the ordinarinesse of the other way of sinning with the Female. Lust is insatiable and excessive, nor will any liberty seem enough to it; indulgence makes it insolent; It will not be persuaded by fair means, Insania Sodomitica non à penuria muliebris commercii, sed à nauseâ. Musc. in 19 Gen. In rebus humanis non peccat magistratus si meretricibus certum locum urbis incolend●m attribuat, quamvis certo sciat eo loco ipsas non bene usuras. Potest enim permittere minus malum, ut majora impediantur. Bel. l. 2. de amis. gr. & stat. pec. c. 18. nor must this nettle be gently touched, but roughly handled and nipped, if we would not have it sting. If the Floodgate of restraint be pulled up, lust keeps no measure in its pouring forth; The more we grant to it, the more it will desire from us. To prevent sin by permitting it, is to quench fire with oil, to make the plaster of poison, and to throw out Satan by Satan. Improvident and impure is that remedy used in the Papacy for the preserving of people chaste. I mean the toleration of Places of uncleanness. Romana scorta in singulas bebdomadas Juli 'em pendent pontificii, qui census annuus nonnunquam viginti millia ducatos excedit, adeoque Ecclesiae procerum id munus est, ut una cum Ecclesiarum proventibus, etiam lenociniorum numerent mercedem. Agrip. de van. scient. c. 64. But so the Roman Pander may fill his own coffers with the tribute, he can be indulgent to the sin of whoredom. 8. Observ. 8. Corrupt nature delights in that which is strange to God's ordination. In the room of accompanying of Male and Female, which was appointed by God, Sodomites go after strange flesh. Marriage was ordained by God, Gen. 2.22: but nature being depraved, forsakes that way, and embraceth the forbidden bosom of a stranger, Prov. 5.20. a strange woman not standing in the former relation. The marriage of one man and one woman was the ordination of God; but instead thereof man's corruption hath brought in Polygammy. Nor is the depravation of man's nature less opposite to religious ordinations. God appointed that he alone should be worshipped; but corrupt nature puts man upon serving strange Gods, Jer. 5.19. called also Jer. 8.19. strange vanities. The true God hath appointed the manner of his worship, and strictly doth he forbidden the offering of strange incense, Exod. 30.9. but the same corruption which put the Sodomites upon following strange flesh, puts Nadab and Abihu upon offering strange fire. Man hath found out many, Numb. 3.4. and goeth a whoring after his own inventions, and delights only in deviating from God's way. The wicked go astray from the womb. How justly may our crooked natures be charged with what was unjustly imputed to the Apostles; namely, the turning of the world upside down? All the breaches of ranks, all the confusions and disorders upon earth, proceed from our distempered hearts. How comely an order would there be upon the face of the whole world, if sin did not meddle! 9 Little do they who allow themselves in sin, Observe. 7. know where they shall make a stop. Once over the shoes in this puddle, rarely will Satan leave, till he have by degrees got them over head and ears. The modest beginnings of sin, make way for the immodest and irrecoverable proceed. The sin of the Sodomites, which began at the unclean motions of the heart, at length ariseth to a prodigious tallness of impudence and obstinacy; The smallest spark may be blown up to a flame, the flame upon the hearth may, if not quenched, fire the chimney. None provide so wisely for themselves, as they who kill sin in the cradle; how easily do we proceed from one degree of sin to another; and how ordinarily doth God punish one degree of sin with another! He who allows himself in speculative filthiness, may at length arrive at Sodomy: He who now gives way to sin, may shortly be given over to sin. 10. Observe. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sinners prosecute their lusts most laboriously. The Sodomites weary and spend themselves in uncleanness, and painfully pull down a shower of fire and brimstone upon their heads: Incomparably sorer is the labour of sinners in damning, then of Saints in saving themselves: The sinner is the only true drudge, sin the only true slavery; and therefore much greater than any other, because they who are in it, delight to be so, and are angry with the offer of a release. Lust's are many and opposite and yet one sinner must be servant to them all; and they all agree in rending and tearing the soul: They are cruel, instead of wages, giving only wounds and scourges, and that to the tenderest part, the conscience. Nor doth the body escape the tyranny of lust; Envy, intemperance, wrath, luxury, have had more martyrs than ever had holiness: Such is the goodness of God, and the sweetness of his service, that it's beneficial even to the body; but through how many troubles and woes do wicked men pass to greater! Woeful and the life of a Sodomite been, though the fire and brimstone had never fallen; Great should be the grief of God's servants, that Satan's slaves should do more for him that will shed their blood, than they can do for him, who shed his blood for them; that the former should give themselves over to uncleanness, and the later not more willingly yield themselves to the Lord. 11. Observe. ult. By viewing the odiousness of this sin in the Sodomites, it's our duty to avoid it ourselves. To this end, 1. Labour for a sorrowful sensibleness of that inward corruption of nature, from which alone ariseth the flame of uncleanness; Lay the foundation of mortification deep. Throw the water at the bottom of the flame, stop the fountain; the hating of some outward acts of this sin may go without any abhorrence of that which is the principle and fountain thereof. Psal. 5.5. David began at the right end, when he abhorred and confessed that poison wherewith his mother had warmed him in the womb. Actual abomination comes from the natural pollution; Imbred concupiscence is the body; that outward is but a toe or a finger of that body. The inward dunghill, if unremoved, will steam forth into a thousand adulteries; till this be healed, thy cure will be but Palliative (as Physicians speak) not Eradicative. Tertullian holily derides the folly of the Heathen Democratus, who to prevent lust, would needs put out his eyes. Christianus salvis oculis foeminam videt; adversus libidinem coecus est. Tert. Apol. c. 46. The Christian (saith he) can safely look upon a woman, being mind-blind unto lust. Lay thy Mine under the foundation; silence that bosom Orator which pleads for uncleanness. The bird which gets lose from the stone or stick to which it's tied, yet if flying with the string about its leg, is entangled in the next bough. Though some courses of actual uncleanness be for the present escaped, yet if the intangling inclination be still entertained, it will ensnare upon any after occasions and tentations. 2. Banish unclean contemplations, and Ideal uncleannesses; Cleanse the sty of thoughts; stifle them when they begin to plod and plot, and contrive uncleanly; let not thy spirit be their thoroughfare; Cleanse your thoughts, ye sinners, Jam. 4.8. Satan, when he inflames with lust, throws his fireballs into the thoughts. Fill these table-books with holy contemplations, that there may be no room in them for the impression of unclean injections. 3. Beware of plausible excuses for the extenuating of uncleanness. Abhor the aprons of fig-leaves, of nature, constitution, allurements, example; Look upon this sin as it is, not as it is coloured; behold it with Scripture spectacles; consider it's true complexion, under the falseness of paint; and contemplate it as tumbling in the mire of its own filthiness, and in the blood of thy precious soul. 4. Fear God. He who fears God, can never find a place dark enough to offend. Joseph knew that all the favours of his Egyptian Mistress, or of Egypt itself, could not buy off the guilt of this one sin. Dream not of impunity; Whoremongers and adulterers God will judge; secrecy, power, can never carry it away from omnisciency, omnipotency; what a shelter is closeness! Thou canst never shake off thy punishment, unless thy being, thyself. It's easy for God to make thee terrible to thyself, and thine own tormentor; yea more desirous to utter thy sin openly for thine ease, than ever thou wast to act it secretly for thine honour. 5. Fear thyself; Renounce all self confidence, and ventrousnesse upon thine own strength. The Lord is as truly the keeper the heart, as of the City. Rather fear then scorn snares. The best way never to fall, is ever to fear. 1 Cor. 10.12. 6. Take heed of feeding the humour of lust. 1. Keep thyself from being fit ground, or meet mould for the Devil to cast in his seed; Whether, 1. by Gluttony, or 2. by Idleness: Both these were Sodoms sins, Ezek. 16.49. 1. Gluttony (saith one) is the gallery that lechery goes through, The nutritive faculty is the shop of the generative; The belly well fed (saith Jerome) quickly disposeth a man to lust. Swine love not to tumble in dry dust, nor doth the spirit of uncleanness delight in a body exercised to fasting, though the body be not to be starved, yet neither to be pampered; 1 Cor. 9 25. the body must be kept down, that lust grow not malapert; The right way to put out the fire of lust, is to withdraw the fuel of excess; A pampered horse is hard to rule; A servant delicately fed, will be cheekmate with his master; Venture est molestus cliens The flesh too much cherished will kick against the soul; Keep under the beast by taking away the provender: Magna corporis cura, magna animi in curia The belly is an unpatient suitor; but having food and raiment, let us therewith be content. They who have taken the measure of man's throat, say, it is less than in other creatures of answerable proportion, to teach us temperance; The Devil chooseth to enter into the greedy swine; Esau was a greedy eater and a fornicator. The looking upon the wine when it is red, and giving its colour in the cup, and the looking upon strange women, are put together, Prov. 23.33. Paul allows even weak Timothy but a little wine, 1 Tim. 5.23. 2. Idleness, another of Sodoms sins, is also a feeder of uncleanness: Chambering, or lying in bed, is joined with wantonness, Rom. 13.13. [Our sleep (saith Jerom) must not be the burial of one suffocated, Non sepultura suffocati sed ●equies. lassati. Hier. but the rest of a wearied man. The standing-pool will gather filth, and be full of Toads and Vermin. Labour is a good remedy against lust: The same servant is called slothful and wicked. Slow bellies are called evil beasts. Mat. 25.26 Israel. was safer in the Brick-kills of Egypt, then in the Plains of Moab: Lust conquered good David, when he was idle and at ease. In troubles, when he prevented the morning watch, he was innocent and holy; but when Satan finds him wallowing upon his bed, he thinks him fit for a tentation. Lust can be no stanger to an idle bosom. While we work not ourselves, Satan works on us. The sitting bird is the Fowler's mark. The earth stands still, and therefore it becomes natures common sewer. The heavens that are ever in motion, are always pure: Quò major sum, magis labo ro; & quò magis laboro, major sum. By how much the greater I am (saith one) by so much the more I labour; by how much the more I labour, by so much the greater I am. 2. As we must keep ourselves from being meet mould or fit ground for the devil to cast in this seed of lust, so must we also beware of those objects and allurements which do water concupiscence: Set a watch before thy senses; The sons of God looked on, and lusted after the daughters of men: Gen. 6.2. 35.7. 2 Sam. 11.2. The eye of David, and joseph's Mistress led their hearts. Thamar desiring to be unclean with Judah, sat (as we translate it) in an open place; (but 'tis in the Hebrew) in the door of the eyes, Gen. 38.14. Sin gets in at the senses, like the wind at the crevice. The order of sin is the same with that of Achan; Tu otiosè spectas, otiosè non spectaris. Tu spectas curiosè, spectaris curiosius. Bern. I saw, I coveted, and took, looking upon a woman and lusting after her, are put together, Mat. 5.26. and we read 2 Pet. 2.14. of eyes full of adultery, or the adulteress. But willingly neither be, nor behold a provocation of sin; God will preserve thee in thy ways, not in thy wander. Dinah was not safe out of the woman's orb, the house; only to see, is not sufficient warrant to draw us to the suspected places: What wise man will go to an house infected with the Plague, only to see the fits of the visited. It is good to keep tentation at the staff's end; and not to let it into the grapple; for though possibly we may fight and conquer, yet it was our fault that we were put to fight. The project of Balaam was too prosperous; had the Moabites sent their strongest soldiers to persuade the Israelites to idolatry, they had been returned with contempt; but as God fetches glory to himself out of the worst actions of men; so men often undo themselves by the fairest works of God. Thus far of the second particular, considerable in this example of Sodom, viz. the cause of their punishment; the third follows; namely the severity of their punishment, their suffering the vengeance of everlasting fire. The punishment being set out, 1. More generally, so it's called Vengeance. 2. More particulary; so it was a vengeance manifested by eternal fire; Wherein is considerable, 1. By what they were punished, by fire. 2. In what measure, or how long they were punished; the fire is Eternal. I shall here inquire, what we are to understand by this Vengeance. Fire, here called Eternal. EXPLICATION. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated Vengeance, is of a signification belonging to the proceed of Courts of Justice; and it is taken several ways, 1. Properly it signifies right or justice; in which respect among the Heathens, the Goddess of just vengeance (Nemesis) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Justice or Vengeance, Act. 21.4. No doubt (say the Barbarians of Paul) this man is a murderer, whom though he hath escaped the sea, Non dubito quin sicut plurimis locis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponatur hoc loco, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. in Act. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comprehendit seriem totam judicii, usque ad execu●ionem. Lorin. in Act. 25. yet (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) vengeance suffereth not to live. 2. It is taken for the Sentence of damnation given by the Judge, as Act. 25.15. where it is said, that the chief Priests and Elders, desired to have (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) judgement against Paul. 3. For the punishment itself inflicted after the passing of sentence: thus, 2 Thes. 1.9. the Apostle saith, The wicked shall be punished (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and thus it is taken in this place by Judas, who fitly expresseth the punishment inflicted by God upon the Sodomites by this word, because it was most justly, and according to the merit of the offence and offenders, executed by the Judge of all the world, who is righteous in all he brings upon sinners; yea, is righteousness itself, whose very judgements, even because they are his, are just and righteous; and as to the case of Sodom and Gomorrha, so eminent was the righteousness of God's judicial proceeding, Gen. 18.21. that he would go down to see whether they had done altogether according to the cry of their sin: where he speaks after the manner of men, who ought not to condemn any before an accurate examination of the cause. But of this, by occasion of the words (judgement and, the Great Day) much hath been spoken in the foregoing verse. For the second, the fire wherewith these Sodomites were punished. They burned with a threefold fire. 1. The fire of lust (both sin and punishment) They burned in their lust one toward another, 1 Cor. 7.9 Rom. 1.27. and God gave them up to uncleanness and to vile affections. 2. The fire which was reigned down from heaven upon them, His verbis significatur quod preter naturalem rerum cursum, miraculum operatus est, puniendo iniquos; ad differentiam enim naturalium causarum naturali ordine occurentium ad generandum sulphur & ig▪ nem, idjunctum est illud à Jeho veb. Cajetan. sic quoque, Tostatus, Pererius, & è nostris. Calvin. Zanch. Muscul. Pareus. Rivet. Gen. 19.24. the remarkableness of which punish meant by fire, appears in sundry respects: It was 1. A miraculous fire, besides the course of nature. Brimstone (to which some add salt) and all that vast quantity of fiery matter, were never produced by natural causes; God it was who provided the matter for so great a flame, the fall whereof also he ordered for time and place. Hence it's said, that the Lord reigned brimstone and fire from the Lord, (that is) by an elegant Hebraism, from himself, the Noun being put in the place of the pronoun, as 1 Sam. 15.22. 1 King. 8.1. 2 Tim. 1.18. etc.) to show, that the raining there mentioned was not from the strength of natural causes, nor after a natural manner, but immediately from the Lord himself, and by the putting forth of his own omnipotent arm 2. It was an abundant fire, of a vast quantity; and hence it is said to be reigned down; it was not a sprinkling, but a shower; Here were not sparks, but flakes, sheets of fire, rivers of brimstone. 3. It was a Sudden fire. It came not by degrees, when the morning arose, or at break of day there were no tidings of destruction; till than Lot was in Sodom, and yet when the Sun arose, Gen. 19.24. Cen. 19.28. fire was reigned down; and early in the morning Abram beheld the smoke of the country; haply the work was done in a quarter of an hour; Lam. 4.6. Sodom was overthrown, as in a moment. 4. It was a tormenting fire: The execution by fire hath ever been accounted one of the most afflictive to sense, and therefore imposed upon the greatest offenders. How great is the torment when the skin is puckerd, the sinews cracked, the blood scalded: Famine, the greatest of punishments, is but a kind of fire, whereby the natural moisture is dried up; nay, fire lends a resemblance to the torments of hell. 5. It was a destructive fire, utterly consuming all upon which it fell; Gen. 19.25. Deut. 29.23. Cities, Inhabitants, the plain, and all that grew upon it; and (as Brochardus reports) so far as the vapour arising out of lake of Sodom is carried by the wind, it makes all places dry and barren, destroying all fruits, grass, plants, and what ever the earth yields. And so poysonfully is that brimstony lake tainted, which is now in the place where Sodom stood, that it is called the Dead-sea, having neither fish nor any living creature therein. Called also Joh. 3.16. The salt sea. Ezek. 47.8. And this is confirmed by the Prophet, who foretelling how these waters should be healed by the waters running out of the Sanctuary eastward, on which side this lake is situate, and that then the creatures should live therein, that there should be a multitude of fish, and that the fishers should stand upon it, from Engedy even unto Eneglaim, the two cities at either end of the lake, doth hereby imply, that for the present, before this healing, the waters were dead, that no fish, nor any creatures lived therein, and that no fisher man did frequent the same, as they did the lake of Genezareth and other places, Olet adhuc incendio terra. Tert. Apol. c. 40. Penpetuo poenas luere videtur. Brocard. 1▪ p. c. 7. thorough which the River Jordan did run. 6. The punishment by this fire is lasting, ever lasting, a standing monument of God's displeasure; in Mosee's time it was so, Deut. 29. and the Lord never repent him of this overthrow; It is under a perpetual destruction, recorded by Authors of great credit and reputation, Strabo Solinus Tacitus Josephus Plinius Tertul. c. 40. Augustin de C. D. c. 21. Adrichomius. Brochardus. and it shall continue as long as the world shall last, or there shall be any time or age, in allusion whereunto, when the enemies of the Church are destroyed, it is foretold that their Land shall become burning pitch. It shall not be quenched night nor day, the smoke thereof shall go up for ever. 3. The fire of Hell: and this (some think) the Apostle only here intends, because he calls it, Eternal fire. I acknowledge that these Sodomites were punished with the eternal fire of hell (Gods dealing with some infants or aged, I dare not determine; but 'tis sure, their children were part of their parents enjoyments, by nature the children of wrath, and that God is an absolute Lord; and the Lord saith concerning Sodom remarkably, Ezek. 16.5. I took them away as I thought good) Christ saith it shall be more tolerable for Sodom and Gomorrha in the day of Judgement, then for Corazin, etc. but a more tolerable condition in regard of degrees, takes not away, but implies the kind of the condition; the temporal punishment of the impenitent Sodomites, was but a degree to the eternal, and in regard of the suddenness of their destruction, they might want time of repentance. Notwithstanding all which, with submission to better judgements, I conceive that the Apostle doth not in this place intent primarily (much less solely) the destruction of these Sodomites by hellfire. Inclusively, and secondarily I suppose, he doth, as the fire of hell was typified by that which fell upon them from heaven. Nor do I clearly understand, how these cities can be set forth as an example to sinners, by suffering the punishment of hellfire, when of that the History of Genesis doth not speak at all, and the example (saith * Quomodo civitates illae per hoc quòd sustinent poenam ignis aeterni, sunt peccatoribus in exemplum propositae, cum de poena ignis aeterni Genesis historia non loquatur; exemplum autem ab historia petatur. Ut omittam quod exemplum sumi debeat à re not â, notum autem non. crat peccatoribus adversus quos hic agitur Sodomitas igne aeterno cruciari. Estius in loc. Sic Lorinus Probabilior expositio, quod ignis aet crnus dicitur, quia civitates igne deletae nunquam restituendae sunt, & effect us illius perseverat, nec unquam cessaret si mundus vunquam desineret. Sci Rivet. 97. exerc. in Gen. Ignis aeternus intelligi potest cujus effectus in illa regione perpetuò manent. Heb. 5.6.7.17. Gen. 48.4. Exod. 32.13. Jer. 7.7.25.25. Psal. 74.1. Illud [ignis aeterni] etsi jungi potest cum illo paenam sustinen tes; commodius tamen aptatur illi voci: [exemplum,] ut sit sensus, Sodomiticum illud incendium fuisse exemplum ignis aeterni. Peter. in Gen. 19 Vid. Estium quoque in Judam. Estius) should be taken from the History, which sinners may read and hear. And although it be said, the fire wherewith these Sodomites were punished, was eternal, yet is it not necessarily to be understood of hell fire, for even that fire which consumed these Cities may be called eternal, 1. Because the punishment by this fire is rreparable, to last to the end of the world, these cities being never to be restored; and in this sense eternal is often taken in Scripture, where we read of the eternal hills, Deut. 33.15. Psal. 74.3. Perpetual desolations; That the land of Canaan was given to the seed of Abraham, for an everlasting habitation, Gen. 17.8. and for ever, Gen. 13.8. That the levitical Ceremonies are for ever, Leu. 6.22. 2. Because these cities suffering the punishment of fire and brimstone described in Genesis, are a type or figure of Everlasting fire, and of the eternal punishment of wicked men therein. And this some learned men seem to make good out of the text, they reading these words, as referring eternal fire to example, thus: are set forth for an example of eternal fire, suffering vengeance; not as here our Translators do, who refer Eternal fire, to Vengeance, thus, are set forth for an example, suffering the vengeance of eternal fire: by which construction they gather that the fire which irreparably hath destroyed Sodom, was a figure or type of that eternal fire reserved for wicked men in hell, and by which sinners ought to be warned. And (as Learned Paget (in that Treatise of his, called Meditations of death) observes) Hell is denominated from the similitude of this place, * The lake of fire burning with brimstone. And of the Great Whore it is said, Her smoke risen up for ever and ever. [And God (saith he) hath made a visible hell in that great lake which had once been a pleasant plain.] And Brochardus, who spent ten years in the viewing of the Country, saith, [That the Dead-sea is always black, smoking, and the very face of hell.] Nor yet do I conceive, because in these words [Eternal fire] Judas may also include the punishment of the Sodomites in hell fire; that therefore they are there tormented with material or bodily fire; it is sufficient that the torments of the damned, are set out by the pains of fire, than which no creature is accounted by men more tormenting; so that undoubtedly they are unconceivably greater, and more exquisite than are any which can be caused by material fire; and they are more tormenting in sundry respects. Hell fire burns the soul; Christ bids us fear none but soul-torments; Mat. 10.28. and indeed, if we can bear them least, we should fear them most. Hell fire though it burns, yet it consumes not; the wicked shall be its perpetual fuel, and it shall be a living death preying upon them, not making an end of them. Hell fire cannot, as ours, be relieving or refreshing; they who are in it shall never say, Aha, I have seen the fire; but, Oh, I am tormented in this flame. Hell fire is blown, not as ours, Isai. 44.16. Luk. 16.24. by the breath of man, or any other created blast, but by God himself, whose breath is both the fire and a stream of brimstone, (Isai. 30.33.) and the bellows. A powerful God, powerfully punisheth, as is he, so is his strength. How unsupportable must needs be the pains inflicted by angry omnipotency! Hell fire cannot be extinguished; Mat. 25.41, 46. Hell fire cannot be extinguished; nor tears, nor time can put it out. The many thousands of years that the effect of Sodom's fire lasteth here upon earth, are but a faint resemblance of the true everlastingness of hell fire. Nor yet is God unjust in punishing those eternally, who have sinned but a little time: He measures the punishment by the greatness of the offence, not by the time of the doing the crime; Treason or Murder may be committed in an instant, but the punishment may last for scores of years; nay when men punish by death, there is a removing of the Malefactor from the society of men for ever; and if the offence committed against God be infinitely heinous, why may not the punishment be infinitely lasting; besides, how ordinarily do men sell away their possessions by bargain, or refuse an offered gift in a moment, which thereby they part with for ever! and how justly are sinners deprived of true blessedness (and that is not less than eternal) which, in a short time they refused, and sold away for the satisfying of their lusts! Nor can it be unjust with God to punish those in his eternity, who have sinned against him in theirs, who if they had to eternity been allowed to live, would have improved it altogether in sin; yea, and who dispositively, and in respect of their inclination, did so? OBSERVATIONS. 1. The sin of uncleanness, is remarkably followed with vengeance; As pleasure is that which the unclean mainly expect, and which this lust principally promiseth, so woes and pains, are afterward by God constantly inflicted: fornication and vengeance, are by Judas joined together. 1. Spiritual vengeance attends upon this sin. 1. It ensnares and captivates the soul; God oft justly saith to the lovers thereof, He that is filthy, let him be filthy still; It is both an inlet to all impiety in the world (a lustful man boggling at no sin that may bring him to enjoy his impure pleasure) and also a lust which so binds down a sinner, ingulphs him in, and engageth him so deeply to the love of itself, that notwithstanding the longer he lives in it, the more he is afflicted, and weakened by it, yet the more unable and unwilling he is to leave it; it lies down with sinners in the dust. Seldom is this sin found in the way of repentance; a whore is a deep ditch. Few are the foot-prints of returners from this den, Prov. 23.27. and they too have escaped very narrowly. In steed of repentance, it labours concealment; and men rather study to hid it, then to turn it out of doors; to cover it with a rag of secrecy, then to cure with the plaster of repentance. Nor doth this sin less disquiet than captivate: It wasteth both the strength of the body, and the peace of the conscience: It's pleasures are short, It's terrors are lasting: By how much the sweeter Satan makes it in the mouth, by so much the bitterer God makes it in the stomach: The fall into this sin broke David's bones; Psal. 51.8. The deep impression of its stain, and the communicativeness of its guilt and defilement to others, are standing troubles to the conscience, when once it is awakened. 2. This sin is pursued with Externall vengeance: 1. Upon the name; a dishonour is gotten; and a reproach that shall not be wiped away. Prov. 6.33. Though the sore may be healed, yet the scar abides, although repentance should be the plaster. Though Samson and Solomon were pardoned, as to their own execution, yet were they burnt in the hand, and branded in the fore head, for a warning to others. Such was the hatred of God against this sin, that God hath not left it a blank, but a blemish in David's story: Nay, so deep was the spot of dishonour which cleaved to this sin, that the bastard issue of the adulterer was shut out from the congregation to the tenth generation. 2. Upon the body: It makes a man the Devil's martyr; Deut. 23.2. this sin is the seed of diseases, and though it loves to lie hid in the shop, yet the distempers bewray it, that are laid in open view upon the stall. The noisome breath, the unclean botches, the inflamed blood, the consumed flesh, the speedy age, the short life, Prov. 5.11. Leu. 20.10. Deut. 22.22. of many are some of the favourablest productions of carnal uncleanness. The penalty inflicted by the law of God upon adultery, was death by stoning (as it is generally thought) and for some other excesses in this sin, death by burning. The woman suspected of adultery, Mumb. 5.27. drinking those waters of jealousy which (if she were guilty) plagued her with the rotting of her belly and thigh, was a clear testimony of the heinousness of this sin; and if these instances suffice not, remember the death of 24000 Israelites at Peor. 3. Upon the estate: Lust is a flame that hath burnt down whole families, cities, it spoiled David's posterity of the greatest part of his kingdom; It gives rags for its livery, and though it be furthered by the fullness, Prov. 5.10.6.26. Job. 31.12. yet it's followed with a morsel of bread. It is a fire (saith Job) that consumeth to destruction, and roots up all increase. It is a secret canker and moth in the substance of the wealthiest: Witness, the destruction of many Noble Families, and irreligious houses in England. 3. Eternal vengeance follows this sin. Whoremongers and adulterers God himself will judge. Heb. 13.4. God returns flames for flames, and revengeth the hell of this fire in the heart, with the fire of hell: The strange woman lodgeth her guests in the dephs of hell, Prov. 9.18. Nor shall dogs be admitted into the new Jerusalem, Rev. 21.15. nor the unholy see the face of God. How great then is their sin, who account this carnal uncleanness no sin; who drink down this pleasant poison of stolen waters, and never think of its certain operation; and throwing this fire brand into their beds, their bodies, families, revenues, say they are in sport! What prodigious heaven-daring impudence is it, to glory in this, both sin and shame! What are those bold enticers to it, by paint, speeches, naked-breasts, (fire and brimstone shall one day cover them) but the Devils dequoyes, the emissaries and factors of hell, the stratagems of Satan, the increasers of transgressors! Prov. 23.28. Let it be too much for Rome to suffer it to set open shop by toleration; why do we punish the stealing of a piece of silver with death, If we connive at these whose theft flies higher, even at estate, health, honour, life, nay the soul itself! In short, How nearly doth it concern those who have burnt in these impure flames of uncleanness, and thereby have also kindled the flames of God's wrath, to labour to cool and quench them with the blood of Jesus. Christ, which alone can allay the heats of sin in them, and wrath in God; as also to cast their tears of Godly sorrow into the flame; because they have not been pure hearted joseph's. to become broken hearted david's? while for future they carefully avoid all those objects, whereby their lust hath too frequently been, and is too forward again to be inflamed. 2. God punisheth sinners in a way of judiciary process; Observ. 2. even with the greatest equity and righteousness. His vengeanceeven upon Sodom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A vengeance of Justice. Gen. 4. Gen. 11. In his proceed with our first parents after their sin, as also with Cain and the Babel-builders, first he accurately examines and inquires into the fact, and afterwards he pronounceth sentence. As the word Vengeance, here used by Judas, hath righteousness included in its signification; so in the work of vengeance, as storied in Genesis, righteousness is as openly displayed as wrath. The cry of Sodom's sin, was no uncertain rumour, requiring that God should go down and see, for his better information, Gen. 18. whether they had done altogether according to the cry thereof. He who knew the secret sins of the heart, could not be ignorant of the proclaimed sins of Sodom; nor was any proper descension consistent with his omnipresence, nor information with his omniscience; but hereby he would become exemplary to Judges, who ought to take heed of their precipitancy in judgement, and never proceed to condemnation without accurate examination. In Sodom's punishment there was a Map of hell, a sea of wrath, not a drop of injustice: Sin can make God angry, not unrighteous; Though sometimes he may destroy his creatures, yet never deny himself. How contented should this make us to be under the smartest providences! A gracious heart will justify God, when God sentenceth him Thou art just (saith Nehemiah) in all that thou hast brought upon us, Neb. 9.33. for thou hast done right, and we have done wickedly. That we are spared, its mercy; that we are punished; it cannot be injustice. Can we have harder thoughts of sin, our thoughts of Gods dealing would be more honourable. 3. Observe. 3 Great is the patience and long-suffering of God even toward great sinners. God overthrew not Sodom till they gave themselves over to fornication; till they were impudent in sin, and it became crying: God did not show that he heard it, till they proclaimed it to every one. He puts not in his siclke into Sodom, till it was ripe. He goes down to see whither they had done altogether according to the cry of it, altogether, Caedi aures suas Deus dicit clamoribus peccatorum, ut non differatur poena peccantium. Ostendit Dominus quàm invitus puniat, dicens quod clamor Sodomorum ad se ascenderit. Hoc est dicere, Misericordia mea mihi suadit ut parcam, sed tamen peccatorum clamor cogit ut puniam. Sal. de prov. l. 1. or (as the Hebrew hath it) whether they had made a consummation, i.e. whether their iniquities were full; God hereby showing his purpose to spare them till it was so: He loves to clear his justice before man, as well as to execute it upon man: He shows how mercy pleaseth him, even when he puts forth justice. There is no judging of God's love, by our impunity, or having the space, without the grace of repentance. God bears with the wicked, but yet not that they may be so. The longer the sinner is spared, the more the sin is aggravated. Sinners are beholding to God for their being spared so long, to themselves for their being spared no longer. Unsesse Sodoms sin had cried importunately, God had not answered it: Even by this expression of the crying of sin (saith Salvian) God showeth how unwilling he is to punish sinners; and that mercy persuades him to spare them, did not the cry of sin constrein him to punish them. 4. The justice of God is not abolished by his mercy. Observ. 4. So good was God in his gracious condescension even to the lowest step of Abraham's request for Sodom; unto such a measure did God suffer the sin of unpunished Sodom to swell, that justice seemed to be laid aside; but though it had woollen and leaden, silent and slow feet, yet had it also iron hands, which at length the Sodomites felt to their cost. Justice may be dormant, and yet not cease to be; it may be said of it (as once Christ did of Lazarus) it is not dead, but sleepeth. God is long suffering, not ever suffering; The rising of the Sun in the morning was no sign that fire and brimstone should not fall upon Sodom before the evening. God's forbearance to strike, shows not that he will always spare, but that we should now repent. If we will sin by his long-suffering, we shall smart by his severity; These things hast thou done, and I kept silence, and thou thoughtest I was altogether such an one as thyself, Psal. 50.21. but I will reprove thee, etc. When God comes to exact the punishment, he will require interest for his forbearance; and indeed, God is never more angry than when he suffers men to go on securely, and uninterrupted in sin, by sparing them. Let not the indulgence of God make us presume, but let us understand the language of love, that we may not undergo the load of his wrath. These Sodomites, notwithstanding their sin, Luk. 17.28. were so securely asleep in their delights of eating, drinking, buying, selling, planting, building, that nothing could awaken them but the fire which destroyed them; This point should also be improved for imitation: To spare all offenders, is cruelty equal to a sparing of none. Deut. 33.24.25 Ashers'. foot was dipped in oil; yet his shoes were iron and brass. 5. Observ. 5. Nothing is so dreadful as the wrath of God. Sodoms' fire and brimstone showered down in a sweeping and overwhelming plenty, are but shadows of the wrath of God incensed. Heb. 12.22. Our God is a consuming fire, his wrath is the fire, yea, the very hell of hell. When God Almighty sets himself to be tormenting, and to show what he is able to do against a worm; God (I say) who can marshal and draw into a body, all the forces of the Creation together, and then can draw forth all their virtue and vigour, and which is more, set on every degree of that force and vigour, according to the strength of his own all-powerfull arm, yea, and create infinitely more and greater torments, than we can either oppose or apprehend; how sorely, how unsupportably, shall his wrath wrack and torment the creature! How great and how inexcusable, is the stupidity of every sinner! the fire on earth is but painted and imaginary, in comparison of that of God's wrath. If he who cries Fire, Fire, at midnight, at once both wakens and affrights us, how amazingly should they affect us, who know and denounce the terror of the Lord! Psal. 90.11. Who knoweth the power of his anger, even according to his fear, so is his wrath! What interest have we in the world comparable to that of making him our friend in Christ! he is the severest enemy, but the sweetest friend; Psal. 2.12. When his wrath is kindled but a little, blessed are all they that put their trust in him; Greater is the disproportion between the pleasure and pains of sin, then between a drop of honey and an Ocean of gall. Consider, O sinner, when thou art bathing thy soul by the fire of lust, how thy soul shall burn in the flames of hell; and remember that fire and brimstone lie under the skin of every Sodomitical apple, and are in the belly of every lust. Meditate, Oh Saint, of the love of Christ in delivering thee from this eternal fire, this wrath to come, in becoming a screen between that flame and thy soul, in cooling of thee, thoughby scorching of himself. To conclude this, If he hath delivered us from this eternal, how patiently should we endure any trying fire, and how cool should we account the hottest service in which God employs us in this life! (All is mercy besides hell.) And how should we pity and pull back those who are posting (and that painfully) toward these pains of eternal fire! 6. God's anger changeth the use of the creatures; Observ. 6. It turns helps into plagues. The fire which God appointed to warm and purify, shall, if God be our enemy, consume and burn us to ashes; the air shall poison us, our houses shall be prisons to keep us for execution by flames. The Sun shall hold, or rather be the candle to give light to our slaughter, as in Joshuabs' time; the earth which should bear, shall devour us: The seas which serve for conveyance, shall swallow us up; the Stars which at sometimes are sweetly influential, shall (if God be angry) fight in their courses against Sisera; the Heavens which are wont to afford there fruitful drops shall shower down fire and brimstone, and by both barrenness. The usefullest creatures of God, if he bid them, shall go upon errands of destruction, in obedience to their Commander in chief, who can commissionate and empower for services of bloodyest severity and revenge not only his chief officers, the glorious Angels, but even his Common soldiers, the poorest of creatures. If he be our foe, even those shall hurt us from whom we have formerly received, and now expect most friendship. Our greatest comforts shall become our greatest crosses. The wife of the bosom, the children that came out of our loins, may become our butchers and traitors; yea God can make ourselves our own deadliest enemies: Let none be secure in their freedom from enemies, till God be their friend; nor in the multitude of friends, so long as God is their enemy. God can punish unexpectedly, even such a way as we never dream of. Jerusalem (saith the Prophet) came down wonderfully, Lam. 1.9. and what Sodomite ever heard before of a shower of fire? but unheard of sins, procure unheard of punishments. 7. Observ. 7. Most heinous is the sin of contempt of the Gospel. These Sodomites were sinners and sufferers even to amazement. Sodom was a hell for sin, and typically a hell for punishment, and yet Christ saith, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgement, Mat. 10, 15. then for the City which is guilty of this sin: Unbelief is worse than Sodomy: Of all sins, Gospel-sins damn most unavoidably. The pollutions of Sodom defile not so deeply, as doth the refusing of that blood which should eleanse us. How dangerous is the condition of that man, who pleasing himself in a civil conversation and freedom from those sins which bring, him within the compass of man's law, allows himself in that one which concludes him under the curse of the law of God. Of this before. 8. Observe 8. God often proportions the punishment to the sin. Sodom's sin was against the light and use, their punishment against the course of nature; they fetch up hell to the earth, and God sends hell out of heaven. Their sin was notorious, and proclaimed in the face of the Sun; their punishment was, nay yet is visible to all the world. Their sin was universal, and the raining of fire and brimstone (saith Christ) destroyed them all. Luk. 17.29. Exod. 21.24. Psal. 55.23. Mat. 26.52. Job. 31.9, 10. Judg. 1.7. Their sin was a flame of lust, and their punishment a flame of fire. Their sin was filthy, not without abominating it, to be named; their punishment, as by fire, so by brimstone, was so unsavoury to the smell, as not to be endured. How happy were it for us, if as our sins lead God to inflict such a kind of punishment, so that punishment may lead us back again to find out the sin! But of this before, ver. 5. 9 Great is God's care of man's safety, Observe. 9 and humane society. How angry was God with the Sodomites for a sin committed against their own bodies, and the honour of one another. God hath appointed and executed punishments for & upon any that shall abuse poor sinful man; and with whom is God so angry as with those who hurt themselves most! How strong an hedge hath he set about man's welfare in his ten Commandments; in them he distinctly provides for man's authority, life, chastity, estate, name, and generally in them all for his soul. All the rebellions, murders, rapes, oppression, defamations, etc. in the world, whereby men suffer from men, are from hence, that God is not obeyed by men; and all the violences among men proceed from the violation of the law of God, which were it observed, what a face of calmness and comeliness would be upon the whole earth! God is infinitely better to us, than we are to ourselves, to one another. How observable is the difference between those places where the fear of God sways, and others, even in respect of civil, comely, and honest behaviour! To conclude, Though God might have enjoined us the worshipping and serving of himself, without any regard of our own benefit, yet such is his love to man, that as no command doth hinder, so most are intended for the furthring of man's outward welfare. How strong an engagement lies upon us to be studious of giving him that honour which we own, who is so careful to make that provision for us which he owes us not. Thus far of the third particular, the severity of the punishment inflicted upon the Sodomites, viz. the vengeance of eternal fire. The fourth and last follows, the end and use of that punishment, in these words, Are set forth for an example. EXPLICATION. Two things here for Explication. 1. What kind of example these Sodomites were set forth to be. 2. Why any example of this kind was thus set forth. For the first; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendo, Indigo. Mar. 14.15. Joh. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Traduco palam. Ostento. Col. 2.15. Significat aliquem per publicum caetum spectantium, ducere sicut olim, Romani victores, hosts victos, manibus retro de vinctis, in conspectum ho minum, ad perpetuam illorum ignominiam ducere solebant. Significat spectandum omnibus proponere. Vide Laurent. in 2 Pet. 2. The word example in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it signifies not only that which is openly shown, and pointed at, and exactly to be observed, as Matth. 8.4. Christ commanded the leper, whom he had cleansed, to go and show himself to the Priest; so Mar. 1.44. Luk. 5.14. But also a showing by way of exposing to open infamy and disgrace; and thus it is said, that Christ having spoilt principalities and powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made a show of them openly, where the word signifies (saith Zanchy) a leading, a showing them in the public view of all spectators to their perpetual infamy, as captives were wont to be led with their hands tied behind them; the Compound word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to set an offender before others as a public spectacle of shame and infamy, for the warning of all the beholders; in which sense this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be taken in this place, as also is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in that place 1 Pet. 2.6. (paralleled with this of Judas) and translated also Example, it also signifying the setting before the eye, or subjecting of something to a man's view or sight, not only for caution and warning (saith Gerhard) as in that place of Peter, but even for imitation also, as Joh. 13.15. Jam. 5.10. and sometimes it signifieth a type or figure of something, as Heb. 8.5.9.23. These punished Sodomites, then, were set forth for an example, not of imitation, their courses thus described and punished, requiring rather our detestation; nor therefore, 2, Of God's mercy and compassion, as Paul saith of himself, that in him Jesus Christ shown forth all long-suffering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a pattern and example to them who should heafter believe. But, 1. For an example, by way of pattern, type, and figure of those who are tormented in hell with fire truly eternal, Ipsa verha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel legipossunt cum commate post vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut fit sensus, propositae sunt exemplo; vel cum commate post vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proposita sunt exemplo ignis eterni: prior tamen lectio magis congrui● cum loco Petri, & communiter probatur inter pretibus. Laur. in 2 Pet. 2. in which respect (as I noted before) some read the text not with a Comma after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; example, as our Translators, and most interpreters do, who read the words thus, are set forth for an example, suffering the vengeance, &c. but with a Comma after the word fire, thus; are set forth for an example or figure of everlasting fire, suffering vengeance; though when I consider that parallel place in Peter, where it is said, that they are made an example to those that afterwards should live ungodly: I conceive, we should rather keep the ordinary reading, viz. are made an example, suffering, etc. It being nevertheless plain from what was said before, that the fire wherewith the Sodomites were punished, was a type of hell fire, and that the Sodomites are set forth as punished with fire from Heaven, that they who afterward should live ungodly might be cautioned and warned to shun that Eternal fire in hell, whereof the Sodomitical fire was a type. And therefore, 2. And principally, these Sodomites were set forth as an example of caution, warning or admonition, that sinners for time to come, might by their plague, take heed of their sin. Noct. Attic. l. 6. c. 14. The Philosophers of old (as Gellius saith) thought there were three causes of punishing offences. 1. That which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when punishment was inflicted for the amendment of the party punished for the time to come. The second they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when any were punished for the preservation of the honour of him, against whom the offence was committed, lest indulgence should occasion contempt of his dignity. The third they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when an offender was punished for examples sake, that so others might be deterred from the like practice; this was the end (here mentioned by Judas, and before by Peter) of the judgement of these Sodomites; God dealing with them as a Judge doth with some notorious murderer, whom he sentenceth to hang in chains by the way side, to warn others by his suffering; or as a pilferer or cheater is set forth upon the pillory in some public place of the City, with his crime written and pinned upon his breast. And that in this punishment of Sodom, Deut. 29.23.32.32, Isai. 1.9.13.19. Jer. 23.14.49.48.50.40. Lam. 4.6. Ezek. 16.46, 48, 49. Hos. 11.8. Am. 4.11. Zeph. 2.9. Mat. 10.15.11.23, 34 Luk. 10.12.17.29. Rom. 9.29. God did intent a special example of Caution, seems evident, because no one judgement of God upon sinners is so frequently in Scripture recalled to the minds of sinners, as this, repeated even above twenty times; as also because God hath made the signs and effects of Sodoms overthrow, to continue to this very day, as Historians unanimously report, as if he intended the laying forth, or public placing of this standing monument of his wrath, before the eyes of men, as a warning to all the world. Nor are these examples of Caution strange in Scripture. God ye now unto my place which was in Shiloh (saith God unto the Jews) where I set my name at the first, and see what I did to it, for the wickedness of my people Israel. God commands, Deut. 13.10. that the entiser to idolatry should be put to death, to which he immediately subjoins, ver. 11. the end thereof, and all Israel shall hear, and fear, and do no more such wickedness as this is among you. And the Apostle tells the Corinthians, that the destructions of the Israelites in the wilderness, happened unto them for ensamples; and they are written (saith he) for our admonition, upon whom the ends of the world are come. And these things were our ensamples to the intent that we should not lust after evil things, 1 Cor. 10.6, 11 as they also lusted; and he warneth the Hebrews to take heed of falling after the same example of unbelief; as likewise doth Christ his Disciples, Heb. 4.11. by remembering Lot's wife, Luk. 17.32. For the second; viz. Why the Lord would show forth such an example of Caution. Hereby he would show, 1. Our natural forwardness to sin in like manner. He who saith, Take heed of such a practice, shows a likelihood (without care) of doing the very same. The natural inclination of our hearts, answers to that of the greatest sinners, as face answers face in the glass. Their practices are but expositions upon our natures: It is a Proverb [What fools speak, wise men think] I am sure 'tis a truth, To that which the worst man acteth, the heart of the best man without grace, inclines. And though the godly are not companions with the wicked in sin, yet should they be humble, for the very sinning of the wicked. 2. His constant abhorrence of sin. Examples of Caution speak both God's hatred of the sin of those who went before, whose punishments are the monuments of his vengeance, as also his equal dislike of it in those who succeed, against whom (if they will sin) he is prepared to do what he hath done against the former. Though God's forbearance towards some, shows that sometime he can spare sinners; yet his punishing of others, shows that he never loves sin. 3. The aptitude of examples for to prevent sin. Greater is our forwardness to be affected with what we see executed, then with what we hear denounced; My eye (saith the Prophet) affecteth mine heart. Examples either of imitation, or caution, work more on us then Doctrines. The rod hath a louder voice than the word; a man's word will not be so soon taken, as his hand and seal: God hath not only set seals to his promises, but to his threaten also; and such seals as are examples. Israel saw that great work which the Lord did upon the Egyptians, and the people feared the Lord, and believed, &c Exod. 14.31. When thy judgements are in the earth, the inhabitants of the world will learn righteousness, Isai. 26.9. When a scorner is punished (saith Solomon) the simple is made wise, Prov. 21.11. At the death of Ananias and Saphira, Act. 5.11. Luk. 16.30. great fear came upon all the Church: If one went from the dead (said that tormented Glutton) they will repent. 4. His merciful willingness to prevent our ruin. The Lord gives us to see, that so we may not be examples; and lets us read the stories of others, that so we may not be stories to others: Such is the goodness of God, that he had rather we should be driven away from, then destroyed in sin. Oft doth God recall to the minds of Israel the sins and punishments of their forefathers, and his plagues upon the Egyptians. It had been as easy for God to have destroyed them with, as warned them by others, had not mercy p●●ased him. Quot vulnera, tot ora: Every wound of another, is a mouth that calls upon us to repent. 5. The inexcusableness of sinning after the setting examples before us. Dan. 5.22. This was the great aggravation of Belshazzers pride, that he humbled not his heart, though he knew the judgement which God had laid upon his father, for the very sin of pride. Thus likewise the Prophet heightens the impiety of Judah, in that notwithstanding Judah saw the idolatry which Israel had committed against God, and what judgements God had laid upon Israel, yet Judah feared not, but went and played the harlot also. How just is God in hitting those, to whom he had said before, Stand off. They who sin against examples, sin presumptuously, and even to a contempt of all God's attributes, his Immutability, Power, Righteousness, Long suffering, etc. They cannot sin at so cheap a rate, as those who never were warned. He who will ride into the depth of the river, notwithstanding the stake, deserves irrecoverably to be drowned. That thief offends obstinately, who will rob in that place where his fellow hangs in chains. OBSERVATIONS. 1. The works of God, especially his judgements, Observe. 1. have a language, as well as his word. Examples of judgement, are visible Sermons, and speak the pleasure of God. When God forbears to punish, he is said to keep silence. Then shall he speak unto them in his wrath (saith the Psalmist) and vex them in his sore displeasure. A word is significative, and God is not only known by his word, but even by his works also, and particularly by his judgement which he executeth. Psa. l 9.16. Idem Deo facere & loqui. A word is not more easily uttered, than the greatest work is performed by God. There is nothing done by God, but (as a word is filia mentis produced by the mind) was first determined before in his secret counsel. There is no word so diffusive and scattered among so many as the works of God are, (there being no speech nor language where their voice is not heard.) In short, Quot verbera, tot verba. No word or speech requires so much attention, as the works of God do observation. It is a shame for us, that God hath spoken so often, and so loud, so long, so plainly by them, and that we will not hear. If that voice be not loud enough, and if he hath stood too far to be heard, he will speak more loudly, and come nearer to us to our cost. Entreat the Lord to open the ear, as well as to speak the word, and to teach, as well as to speak. Psal. 94.12 2 Great, Observe. 2. is the excellency of the word in point of purity. It sets not forth sins by way of mere relation, much less by way of imitation, but by way of caution. As in it, the filthiest of sins are spoken of modestly and purely; so they are mentioned as punished severely. Gen. 39.5. Gen. 38.26. Leu. 18.6, 7. Sodom's filthiness is set forth in Scripture, but so likewise are Sodoms flames, and both to warn us, not to allure us. The Scripture mentions the scourge as well as the sin of the holiest man, the Medicine as well as the Malady; how groundless is their impiety who take liberty to sin from reading of sins (especially of good men) in the Word; what is this but to read it with Satan's spectacles, who, as he citys, so always shows Scripture by halfs. To sin without examples of caution is bad, to sin against them is worse, to sin by them is worst of all; the first is to walk, the second to run, the third to fly to hell. 3 Public and notorious offenders, Observ. 3. aught to be open examples. Sodom is not afraid to declare their sin, and God declares it to make others afraid. Though punishment should reach but a few, yet fear should reach all: Secret punishment is a plaster not broad enough for an open, a scandalous fault. God threatens, even his otherwise dear David, that he who had made the enemies of the Lord to blaspheme, 2 Sam. 12.12. should be punished before all Israel, and before the Sun. Private corrections for open crimes, are not plasters to cure, but only to cover the sore. If sin be impudent, reproof and correction should not be bashful. If a Minister sees that error and profaneness seek no corners, he should not hid truth in a corner. Public offences are like a bag of poison thrown into a common fountain, serving for the use of a whole city: And the end at which God aimed in the punishing of offenders, Deut. 17.7. was that all Israel should hear, and fear, and do no more any such wickedness. The Syrians cared not to fight with small or great, but with the king of Israel, and Magistrates and Ministers should principally strike at reigning sins. All the reproofs of the Prophet's and Christ were bend against the impieties of their times. I verily believe that one main sin, whereby God is provoked to make public officers in Church and State, so contemptible as they are, is their fear to oppose public and spreading sins so freely as they should. 4. Observe 4. In this our present condition we want as well the affrightments of fear, as the allurements of love to keep us from sin. The Sodomites should make us fear the fire. The overthrow of the Israelites are examples to Saints under the New Testament. And let us (saith the Apostle) therefore (he means by the example of the unbelieving Israelites) fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. I am (saith holy David) afraid of thy judgements. Psal. 119.120. Jer. 10 7. Who (saith Jeremy) would not fear thee, Oh King of Nations? and Rev. 15.4. Who shall not fear thee, O Lord etc. for thy judgements are made manifest. Fear him (saith Christ) who is able to throw soul and body into hell. Faith is as truly due to Threaten, as Promises; and Holy fear is the proper effect of that faith; By faith Noah being warned of God, moved with fear, etc. Nor is it possible or profitable, so long as we have such an eager proneness to sin, to want a stoppage by fear. So unwilling are we to be weaned from the forbidden breasts of sinful pleasures, that we daily need to fear the wormwood and aloes wherewith the Lord imbitters them; & all little enough; only heaven perfects love and casts out fear. 5. There is a proneness to sin in every age of the world. Observe 5. Why should God make Sodom an example of Caution to succeeding ages, if these were not forward to make Sodom an example of imitation? Peter saith expressly, that these overthrown cities were made an example to those who after should live ungodly. The world always was, Mundus semper fuit, est, & erit mundus, Lutb. is and will be the world (saith Luther.) The several ages of the world have differed in their other fashions, but sin was never out of fashion. Look over all times and places, and it will be found true in both the whole world lies in wickedness; And of all times (so true was that prediction of the Apostle) the last days are the most perilous. We now live in the sink, the dregs of time, Satan now labours to do much mischief, and posteth the faster because he shall not long have day-sight. Men likewise by long practising, and by the sinful experiments of former times, are now grown (as in other things so) in sin greater Artists than heretofore. How careful should we be that God may have some the more for us (even in these worst of times) who may love holiness, when most leave it; control, if not conquer sin; who may shine as lights in the world; and who, if they can do no good to others, yet may get no hurt from others: To conclude this; Though evil times should not damp our zeal, yet neither should they make us impatient: The tares and wheat will grow together till the approaching Harvest. Mean while, none is so much provoked, as that God who is most patiented. Nor should we forget, that all foregoing ages have abounded with those sins and difficulties, which much imbittered the lives of holy men who lived in them; in which respect we may wisely make use of that counsel of Solomon, Say not thou, What is the cause that the former times were better than these? Eccles. 7.10. The errors and impieties of these, were in former times, and are now but newly acted over; and let us rejoice, that though the sins of the times should make us mourners for them, yet they cannot make us followers of them. 6. Observ. 6, In all ages God is the same. He hates the same sins in after times, which he hated in the former. Sodomy is now as abominable in his sight as heretofore; He is the same yesterday, and to day, and for ever; in him there is no shadow of change; he loves the same holiness now which he ever loved. How great a terror is this to those who live in those sins against which God hath formerly declared his wrath. God will not go out of his way to gratify their lusts; no, it is the duty of the sinner to change: Psal. 7.12. If he turn not, he will whet his sword, etc. Much may this comfort those who walk in the steps of former Saints. 1 Tim. 1.16. Paul was a pattern to those who hereafter should believe: They find God as ready to accept them as any heretofore. Psal. 22.4. This comforted the Psalmist, Our Fathers (saith he) trusted in thee, and thou didst deliver them. We are forward to entertain hard thoughts of God: if he continue not the same favours to us, which he afforded to others: we think he changeth, whereas we alone are to be blamed. It's not the shore which moves, but the boat: If we will turn to God, we know where to have him; our prayers and repentance will make a change in us, and make us fit to be accepted, they make no alteration in him at all: as they who being in a ship, and pull at a rope fastened to a Rock, move not the Rock to them, but themselves to the Rock. 7. God is gracious even in his greatest severity. Observ. 7. Even when he was punishing of Sodom with fire and brimstone, he had thoughts of preventing the like punishment upon others for the time to come. He warns even when he wounds, and punisheth a few, that he may spare many: he takes occasion by the sin and punishment of Sodom, to do good to following ages; his justice magnifies his mercy. God lays up Manna with the rod; and is not forgetful to feed us, even when he smites: In his smiles he will be feared, in his frowns he will be loved: in the midst of judgement he remembers mercy. If God be so sweet in his bitter administrations, how sweet will he be when he is altogether employed in the ways of grace! We should herein look upon the Lord as our pattern; severity should not make us forget and throw off tenderheartedness: We should have merciful ends in our severest punishing of offenders, and not wound like murderers to destroy, but like Surgeons to cure, and to prevent the spreading of sin yea punishment. 8. Observe, 8. It should be our great desire by all our own sufferings for sin, to prevent the like sin in, and sufferings of others. We must not be like those that have the Plague, who love to inffect others with it. A gracious heart rather desires to hear of converts by his falls and woes, then to have companions in either. They who have been by sin examples of imitation, should pray that by their sufferings they may become examples of Caution; How rare is this heavenly temper in sufferers? Most Christians when they are in troubles, only desire the removal of them, perhaps the sanctifying of them to themselves; but who prays for the sanctifying of them unto others! It's ordinary for men under their sufferings, to have thoughts of impatience against God, and of revenge against the instrument of their troubles; but unusual for men to have aims of benefiting beholders by their troubles. If the Lord would throughly affect us with love to his glory, and hatred to sin, we should be willing to have the house pulled down upon our own heads, so as sin may be destroyed in others; and hereby we may do more good at our death than we have done throughout our whole lives. The sinners of these laters times sin more heinously than they who lived in former ages. Observ. 9 The sins committed by those who have others for an example, are greater than those committed formerly, though they be the same for kind. He who falls by stumbling at the same stone at which he dashed who went before him, falls without apology. We in these times stand upon the shoulders of those who lived of old, and therefore aught to see further; we may behold by what means they stood, where also, and how they fell, and how by either they sped. More exactness in working and walking becomes us who have more light to guide us. How happy were we if as we strive to excel our forefathers in other arts, we did not come behind them in that heavenly art of a holy life, though their helps were fewer than ours! It is a common observation concerning our buildings, that though they are of more curious contrivement, yet less substantial and durable than those of old time; Non tulit nos sine exemplo● ut inveniat sine delicto, vel tollat sine patrocinio. I fear this may be more truly said of our religion then of our buildings; It will be more tolerable at the last day for those who lived in the times of Sodom, then for sinners in these days, upon whom the ends of the world are come. Unto whomsoever much is given, of him shall be much required, Surely, as we pay dearer for our worldly commodities, we must pay much dearer for our sinful pleasures than our forefathers have done. We had better never have heard of Sodom's ruin, than not to mend our lives by the example. 10. Observe. 10 It's our duty to make an holy improvement of the worst things which fall out in the world. Even Sodom and Gomorrha were our examples, and we should make lie to cleanse us of their ashes. A good man should sail (as they say of skilful Mariners) with every wind, and (as Samson) take honey out of the carcase of the Lion. Vespasian raised gain out of an excrement; the Ostrich concocts iron. Even the waters of jealousy which rotten the bellies and limbs of some, made others healthful and fruitful. The sins of the worst should, and sometimes do teach the godly to walk more closely and humbly with God. Were we not wanting to ourselves, the sin of Sodom might be to us felix culpa, an happy fault. But alas, most men more imitate then shun the sins of others, nay which is much worse, they rather take occasion to oppose, deride, and so get hurt by seeing the holy strictness of the godly, then to grow more watchful and holy by observing the sinful looseness of the wicked. But here is the excellency of grace, to make a man like David, Therefore to love the Commandments of God, Psal. 119. i 27. because wicked men make void the Law. 11. Observe. ult. It is our wisdom to learn how to behold the examples of caution which God hath set forth (especially in Scripture) with most advantage to our souls. Against that which God shows, we must not shut our eyes. To this end. 1. Let us give our assent to the truth of examples, as delivered in Scripture, which doth not only relate the judgements themselves, but their causes also, the supreme, God; the deserving, sin. Faith takes into its vast comprehension, every part of God's word. It hath been the Devil's policy to strike at the truths of Scripture-stories, either by denying, or adulterating them. * Prophani quidam ex Schola Porphirii ut miraculum elevarent Confinxerunt Mosem peritissimum naturae, observasse fluxum & refluxum maris Erithraei & refluente illo suos traduxisse. Riu. in Exod. Porphiry, to overturn the miraculousness of the Israelites passing through the Red sea, saith, that Moses took the advantage of a low ebbing water, and so went through safely, which the Egyptians not understanding, were drowned by the flowing of the water. Strabo likewise perverts the truth of this story of the destruction of Sodom and Gomorrha, Graeci Scriptores Sodomam cum vicinis civitatibus, eam ob causam incendio periisse sentiunt, quod regio illa cavernosa esset & sulphurea, atque ita hujusmodi exitio obnoxia. Muscul. in 19 Gen. by attributing it to natural causes, and reporting that these cities were seated on a soil sulphureous, and full of holes, from which, fire breaking forth, consumed them. Examples of the dreadfullest aspect, will never affright us from sin, when we look upon them in the Devil's dress. Let us not sport at examples, and make them our play-fellows. Read not the example of Lot's wife as the Poetical fiction of turning Niobe into a stone. What judgement thou readest believe, though never so severe, never so fare beyond thy apprehension. 2. Look upon examples with deep and diligent observation. They must sink into us, we must set our hearts to them: Steep our thoughts in them, and ponder them in their certainty, causes, severity. Posting passengers cannot be serious observers of any place. How profitable is it sometime to dwell in our meditations upon these monuments of divine justice? Assent must be followed with consideration: Transient thoughts become not permanent examples. 3. Look upon these examples with an impartial examination. Inquire within whether was such an one whom vengeance overtook, a greater sinner than I am. Ask thy conscience that question, which the Prophet put to the Israelites, are there not with me, even with me, the same sins against the Lord? Ransack thy soul to find out the traitor; hid not that in secret, which hath made so many public examples. 6. Behold examples in a way of particular application; not with self exception, but as bringing thee tidings of thine own ruin. Without repentance, never say, What is this to me? unless I repent, I shall likewise perish. Most hearing of examples of God's judgement, say to themselves as Peter to Christ, These things shall not be to us. Look not upon any outward thing, as able to ward off the blow, or privilege thee from punishment. Wealth cannot raise a ransom, power cannot prevail, wisdom cannot contrive, secrecy cannot shelter one from wrath: God hath as many arrows in his quiver as he had before ever he began to shoot any. We have no protection against the arrest of justice. Outward privileges, nay, saving grace itself, can give thee no dispensation to sin. 5. With an eye of prudent prevention. Fly from that wrath of which thou art now warned; it's easier to keep out then to get out of the snare; even beasts will avoid the places where they see their fellows have miscarried. Happy would they, who are thy examples, think themselves, had they the opportunities of preventing that which they now feel. While the enemy is in the way, agree with him; while judgement is approaching, consider whether thou beestable with thy ten, to meet him that cometh against thee with twenty thousand. Oh weak sinner, while he is (as yet through his forbearance) at some distance, send an Embassage, and desire conditions of peace, in the way of sincere turning to the Lord. All the armies and examples of vengeance, which compass thee about in the world, shall retire from thee, if thou wilt throw the head of Sheba over the wall, the sin that God struck at in others. 6. Lastly, Look we upon examples with humble thankfulness. Not as rejoicing in the sorrows of others, but as blessing God for his mercy towards ourselves. How happy were we, and how cheap our Schooling, to have all our learning at the cost of another! Admire that free grace which made a difference between us and the filthiest Sodomites; our sins have some aggravations which neither these, nor the sins of thousands in hell admitted. It was the mere pleasure of God that Sodomites were not in our room, and we in theirs, and that we should not equalise those in punishment whom we have exceeded in sin. VER. 8. Likewise also these filthy dreamers, defile the flesh, despise dominions, and speak evil of dignities. HEre Judas sets down the second part of the Second Argument, which he brought to incite these Christians earnestly to Contend for the faith opposed by the Seducers; The Argument was taken from their certain destruction: In the managing whereof having first mentioned sundry Examples of God's Judgement upon the Offenders of former times; He now in the second place adds, that these Seducers lived in those sins which God had punished in others; and this he prosecutes in the eighth, ninth, and tenth verses. In the eighth verse two parts are considerable. 1. The faults with which these Seducers are charged. 2. The Fountain from which these faults issued. 1. For the first, the Faults, etc. We may consider, 1. Their Specification. 2. Their Amplification. 1. Their Specification; 1. Defiling of the flesh. 2. Opposing of authority, set down by the Apostle here in two branches: 1. Their despising of Dominion, inwardly. 2. Their speaking evil of dignities, outwardly. 2. Their Amplification, in these two words, Likewise also. They sinned both as the former sinners had offended, and although they knew they were punished. 2. The Fountain from which these their faults issued, viz their spiritual security, and delusion; both contained in the word [Dreamers.] EXPLICATION. Concerning the Explication of the first fault specified in these Seducers, their defiling the flesh, which was the abuse of their bodies by Fornication, and carnal unchastity, even as Sodom had done before them, I have at large spoken in the foregoing verse; and therefore I shall here (that I may forbear needless repetitions) pass it over, only three Observations I note, and then shall proceed to their next fault. OBSERVATIONS. 1. Sins of carnal uncleanness are peculiarly against the body or flesh of men. In many (if not all other heinous sins, the thing abused is without the body, as in murder, theft, etc. but in this, the body itself is abused. More doth the body, as concur to, 1 Cor. 6.18. so suffer by this sin, than any other, both by dishonour and diseases: Dishonour, in the staining and defiling that noble piece of workmanship, curiously wrought by the finger of God himself: By Diseases; this lust being not only a conscience-wasting, but a carcasse-wasting enemy. Sensual men kill that which they pretend most to cocker. Wherein are the enslaved to this lust wiser than Samson, in his discovering to Delilah where his strength lay? though that impudent Harlot plainly told him, she desired to know it, to afflict him. I have heard of a drunkard that said, (having almost lost his sight by immoderate drinking) He had rather lose his eyes then his drunkenness, And of an old Adulterer, who was so wedded to, and yet so weakened by his lust, that he could neither live with, or without his unclean companion. Were not these boared slaves? Truly such sinners are no better than the Devil's hackneys, meeting with nothing but stripes and drudgery, and when they can no more, the filthiest ditch, even hell itself, is their receptacle. Our bodies did never cost the Devil any thing; and he like the harlot (who was not the mother of the child) pleads indeed vehemently to have them for his own, but yet withal cares not though they be cut in pieces. The worshippers of Baal slashed their poor carcases for a God that was not able to hear them. Idolaters have not thought their own dear childreen (themselves repeated) Sacrifices too dear for Moloch. How do Papists tear and marcerate their bodies in their will worship! among them the Fratres flagellantes, who once (as Hospinian reports) for thirty three days together went up and down slashing their carcases with whips, till they had almost whipped themselves to death, expressed more madness than mortification. Superstition neglects and punisheth the body, Col. 2. ult. How different from these, how gentle and indulgent even to the poor body are the services of God he calls for honourable services, Laxus et liber modus abstinen di ponitur cunctis. Prud. Hymn. post jejun. and merciful sacrifices; nay, mercy and not sacrifice. Chastity, Temperance, etc. are severe only to those lusts that are cruel to us; even fasting itself, which seems one of the sorest services, furthers the health of the body. God might (and yet mercifully too (have appointed, since the body is such an enemy to the soul, that (like medicines given to those that are troubled with contrary diseases) the services which are beneficial to the one, should have been hurtful to the other: But so meek and indulgent a master is the Lord, that his commands are profitable to both. 3. Sins of unchastity are peculiarly defiling. Besides that spiritual uncleanness, wherewith every sin defiles, carnal chastity defiles with that which is bodily. All sin in general is called uncleanness, but fornication is the sin which is singled out particularly to be branded with that name. Some think that Adulterers are especially compared to Dogs [unclean creatures] The hire of a whore and the price of a dog are put together; and both forbidden to be brought into the house of the Lord, Deuter. 23.18. And when Abner was by Ishbosheth reproved for defiling Rizpah, he answers, Am I a dog? Weems on the seventh Commandment. The child begotten in adultery is (Deut. 23.2.) called Mamzer, which some learned men derive from two words, signifying another man's spot or defilement, how foolish are they who desire to have their dead bodies imbalmed, and their living bodies defiled! There's a peculiar opposition between fornication and sanctification, 1 Thes. 4.3. This is the will of God, even your sanctification, that ye should abstain from fornication. The Saints of God should have a peculiar abhorrence of this sin; fornication and uncleanness, etc. let it not be once named among you, as becometh Saints, Eph. 5.3. they should cleanse themselves from all filthiness of flesh and Spirit, 2 Cor. 7.1. A man who is of a cleanly disposition, loves to wear clean garments. The body is the garment of the soul, and a clean heart will preserve a pure body. Remember (Christians) by what hand your bodies were made, by what guest they are inhabited, to what head they are united, by what price they are purchased, in what laver they have been washed, and to whose eye they shall hereafter be presented. Consider lastly, whether Delilah's lap be a fit place for those who expect a room in Abraham's bosom. 3. Observ. 3. The love of lust makes men erroneous and seducers. They who make no conscience of ordering their conversation, will soon be heretical. These Seducers who opposed the Faith were unclean, and Flesh-defilers. The fool said in his heart, that there was no God, Psal. 14.1. and the true ground thereof immediately follows, they are corrupt, and have done abominable works. They who put away a good conscience, concerning faith, will soon make shipwreck, 1 Tim. 1.19. The lust of ambition and desire to be teachers of the Law, makes men turn aside to vain jangling, 1 Tim. 1.7. Diotrephes his love of pre-eminence, puts him upon opposing the truth, 3 Joh. ver. 10. The lust of covetousness did the like. They who supposed that gain was godliness quickly grew destitute of the truth, 1 Tim. 6.5. while some covered money, they erred from the faith, Mich. 3 5. 1 Tim. 6.10. They who subverted whole houses, and taught things which they ought not, did it for filthy lucre's sake, Tit. 1.11. The blind Watchmen and the Shepherds which understood not, were such as could never have enough, and looked every one for his gain, and they were dumb, because greedy dogs, Esa. 56.10, 11. The lust of voluptuousness produced the same effect; they who caused divisions contrary to the Doctrine which the Romans had learned, were such as served their own belly, Rom. 16.17. They who lead captive silly women laden with divers lusts, resisted the truth, were men of corrupt minds, and reprobate concerning the faith, 2 Tim. 3. Wine and strong drink made the Prophets err and go out of the way. The Heretics of old, the Gnostics, Basilidians, Epiph. adv. haer. c. 24, 25, 26. Aug. de haer. c. 5, 6. Perit judicium cum res transit in affectum. Nicolaitans, etc. were so infamous for carnal uncleanness, as Epiphanius, Augustine, and others report, that a modest ear would even suffer by the relation thereof. Nor have the Papists and Anabaptists of late come far short of them. The lusts make the affections to be judges; and where affection sways, judgement decays. Hence Alphonsus advised, that affections should be left at the threshold, when any went to Council. We are prone to believe that to be right and lawful, which we would have to be so. Lust's oppose all entrance of light which opposeth them. Repentance alone makes men acknowledge the truth, 2 Tim. 2.25. How can ye believe (saith Christ) who receive honour one from another? Sensual men taught that the Resurrection was past, 2 Tim. 2.18. because it troubled them to think of it. The consideration of a Resurrection, an Hell, an Heaven, disturbs them, and therefore they deny these: If the light be too much in men's eyes, they will either shut their eyes, or draw the curtains. Lust's will pervert the light which is brought in, making men instead of bringing their crooked lives to the straight rule, to bring the straight rule to their crooked lives; and in stead of bringing their hearts to the Scripture, to bring the Scripture to their hearts. Hence it is, that wicked men study the Scripture for distinctions, to maintain their lusts: and truly a carnal will is often helped by the Devil to a carnal wit. Lastly, God in judgement gives up such who will not see, to an inability, and utter impotency to discern what they ought, and to a reprobate mind; they who will not be Scholars of Truth, are by God justly delivered up to be Masters of Error: And because men will not endure sound Doctrine, God suffers them to heap unto themselves teachers after their own lusts, to turn away their ears from the truth, and to be turned unto fables; because that when the very Heathen extinstuished the light of Nature, and knowing God, did not glorify him as God, professing themselves wise, they became fools, and God gave them up to uncleanness and vile affections; much more may God send those who live under the Gospel, and receive not the love of the truth, strong delusions, that they should believe lies, 2 Thes. 2.10, 11. Wonder not therefore at that apostasy from the truth, which abounds in these days, and the opposing of those old precious Doctrines which heretofore men have embraced in appearance; some unmortified lust or other there was in them; some worm or other there was of pride▪ licentiousness, etc. in these beautiful Apples, which made them fall from the tree of truth to the dirt of error; in stead therefore of being scandalised at them, let us be careful of ourselves: if we would hold the mystery of faith, let us put it into a pure conscience. Let us keep no lust in delitiis; love we no sin, if we would leave no truth: Let us love what we know, and then we shall know what to love; let us sincerely do the will of Christ, and then we shall surely know the Doctrine of Christ; I understand more than the Ancients (saith David, Psal 119.100.) because I keep thy precepts. The Lord will teach such his way, and guide them in judgement. Evil men (saith Solomon) understand not judgement, but they that seek the Lord understand all things, Prov. 28.5. If we will turn from our iniquities, we shall understand the truth, Dan. 9.13. Who is wise, and he shall understand these things. This for the first specified fault wherewith these Seducers were charged, viz. Their defiling the flesh: The second follows; their contempt of Magistracy; and in that, first of the first branch thereof, viz. They despise Dominion, inwardly. EXPLICATION. Three things I here propound by way of Explication. 1. What we are here to understand by Dominion. 2. What by despising that Dominion. 3. Upon what ground doth Judas here condemn them for that despising thereof. In the first, we may consider two things: 1. To whom this Dominion is attributed. 2. What it is, and wherein it consists. 1. The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominion, is the same with that mentioned in Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.10. 2 Pet. 2.10, and tranflated Government. And though it properly signify Lordship, Domination, or Government in the abstract, the Power and office of Magistracy, or any ruling over others, yet must it necessarily comprehend the persons themselves governing, or in the place of Authority; Government without Governors is but a notion; and were it not for Governors, there would be no hating of Government. Paul, Rom. 13.1. by Higher powers, understands both the Power or Authority itself; as also the Persons vested with that Power and Authority: And when Peter (1 Pet. 2.17.) commands the Christians to love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Brotherhood, he intends the whole company of the brethren, as we understand by the Nobility of the Land, the Nobles themselves; and yet here Judas names in the abstract, rather Dominion and Authority itself, than those who were placed therein, to show what it was which these Seducers opposed and struck at, namely not at officers, so much as at their office; not at Magistrates, but at Magistracy; they loved not this same ruling over others, and such a difference among men. They aimed at Anarchy (as Calvin notes upon the place;) being proud, they could not endure superiors; and being licentious, they were impatient of restraint. So me by this Dominion of which Judas speaks, understand the Dominion and Authority of the Lord Christ, received from his Father; and so refer this despising of Dominion, to that sin of ungodliness mentioned ver. 4. Domina●i●nem contemunat, i. e. Christ●m, qui non solum dicitur Dominus in Concreto, sed etiam Deminati● in Abstracts, propter excellentians Domi●ii. Lyran. where these Seducers are said to be ungodly, and to deny the only Lord God, and our Lord Jesus Christ. Lyranus thus, they despise Dominion, that is, (saith he) Christ himself, who is not only called Lord in the concrete, but even Dominion in the abstract, because of the excellency of his Dominion. But though it be true, that Satan hath ever endeavoured to overthrow the Domination of Christ by Heretics, who have denied his natures sometimes, his offices at other times, and have indeed showed themselves Anti-christs, 1 Joh. 2.4. Yet under correction, I conceive, that the Dominion and dignities whereof Judas here speaks, are to be referred to the civil Magistrate. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Dominion, is never attributed to Christ in the New Testament, but always either to Angels, Eph. 1.21. Col. 1.16. or Magistrates; and it is only agreeable to the scope of this place to interpret it of the Magistrate. Even they who by these words understand the Dominion of Christ, yield, that the next words, despise Dignities, are to be understood of Magistrates. And the Apostle in this verse (as is conceived) compares these Seducers, as for uncleanness, to Sodomites; so for contempt of Government, to the Israel●●s, who rebelled against Moses; he most suitably also subjoining this sin, to the former of uncleanness, in regard the love of their lusts, and dissoluteness of life, made them hate that Government which was appointed to restrain them. 2. For the second, What this Dominion and Power is that is attributed to the Magistrate, and wherein it consists. 1. More generally, it stands in Superiority, Preeminency, Supereminency above others, as is evident, 1. By those names by which it is set forth in Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 20, 25. Rom. 13.3. Luk. 12.11. Tit. 3.1. 1 Cor. 15.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 27.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xen. as Power, Authority, Rule, as Rom. 13.1. 1 Timoth. 2.2. Tit. 3.1. 2. By those Titles which are given to Magistrates, as, Kings, and such as exercise Authority, Luk. 22.25. They that are great, Mat. 20.25. Rulers, Rom. 13.3. Powers, in the Abstract, Rom. 13.1. Magistrates, Luke 12.11. Governors, Luk. 20.20. And elsewhere Nobles, 2 Chro. 23.20. Jerem. 14.3. Dukes or Mighty ones, Exod. 15.15. Ezek. 31.5. Great men, 2 Sam. 3.38. Captains, 1 Sam. 9.16. Princes, Psal. 83.11. Ezek. 32.29. With sundry Metaphorical Names also; as, Gods, Exod. 22.28. Psal 82.1. Psal. 138.1. Chrildrens of the Most High, Psal. 82.6. The sons of the Mighty, or of the Gods, Psal. 89.7. Fathers, tender fathers (as the word may be, and according to Hierom, is to be rendered) Gen. 41.43. 1 Sam. 24.11. David calls Saul, Father; Deborah is called a Mother in Israel, Judg. 5.7. Heads, Number. 14.4 Judg. 11.7. Judg. 1▪ 15. Mountains, Mich. 6.7. Anointed. 1 Sam. 24 7. Shepherds, Numb. 27.17. Isaiah 44.28. etc. 2. More particularly, this Dominion or Power consists in three things. 1. In Ordinando, in ordaining laws for the good of the subjects. This is called. Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Legistative Power. Laws are like the Line and Plummet of the Architect, without which there is no right working, and they are to a Commonwealth, what the Sun is to the earth; without them people would not see whither to go, what to do, and all places (as is usual in darkness) would be filled with filthiness, and violence; they are the cords of the tent, which being cut, it fallls to the ground. Laws are the best walls of a City; without them, even walled cities want defence; they are as Physick to the body, both for preventing and removing Diseases; nay, they are as the soul to the body; without them the Commonwealth would neither have beauty nor being. Laws have been ever esteemed so necessary, that no Commonwealth under any form, could ever be without them: Nor do these Positive laws derogate at all from the perfection of the Law Moral, or of Nature, but only discover the depravation of man's nature; in whose heart, though that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that work of the Law be written, which inclines all to some kind of natural goodness; yet by the fall, is the knowledge of the Law of nature so obscured, and the force of inordinate affection so prevalent over reason, that there is need of Positive Laws, for directing, restraining, encouraging. And indeed Positive Laws are but rivulets derived and drawn from the Law of Nature, and particular conclusions form out of the universal principles thereof. The Law of Nature only in general, prescribes what is to be done or avoided, not descending to particulars: now all being not able from those general principles, to deduce that which is to be practised in particular cases, which admit of innumerable variations, according to circumstances, Positive Laws for the good of subjects, are necessarily to be suited to the condition of every Commonwealth. Nor can it justly be alleged by any, that Dominion may be committed as well to men alone, as to Laws, for the Law is the voice of God, being a deduction from the Law of nature, whereas a man is a servant of affections, and apt to be biased by hatred, anger, fear, friendship, foolish pity; by reason whereof It is (as a learned man once said) easier for one wise man to make, then for many to pronounce law. It was a wise speech of Solon, who said," [That only that Common wealth could be safe, where the people obeyed the Magistrate, and the Magistrates the Laws. L. 4. the leg. And of Plato, who said, That City cannot be far from ruin, where the Laws are not above the Magistrate, but the Magistrate above the Laws. And if against this it should be argued, that the Law must needs be defective, speaks generally, and cannot come up to sundry contingent and special cases and circumstances, which it cannot foresee and determine: I answer, Let conscientious prudence supply the forefaid unavoidable defects; and that we may not set the Magistrate and Law at variance, let the Law have power to hinder the Magistrate from transgressing by the force of affection, and let the Magistrate have power with rational and religious regard of circumstances, to explain and apply the Law: this power of the Magistrate serving to make an happy temperature of jus and aequum, strict justice and Christian equity, and being as necessary as it is for a Physician to have one eye to the rules of his Art, and another to the condition of his Patient; not suffering himself so to be bound up by the precepts of the former, as by laying aside his own prudence, to endanger the life of the later. And that God hath given to the Magistrate this Legislative power, is most evident, in regard dominion without such a power would be in vain, and never obtain its end, either in the advancing of godliness, or the public peace; Good Laws made and executed, Num. 11.16. 1 Sam. 10.6. being the direct means to promote both: As also in regard God hath given the Magistrate the prudence and power requisite to the making of Laws; and all the Commands given by God to people, of being obedient, would be void, and to no purpose, unless the Magistrate might impose Laws. And yet he must remember that the matter of his Laws must be possible, else they cannor obtain their end; profitable also to the Commonwealth, & just or righteous; for else they destroy their end; nor can that be said to be a Law, but rather anomy, or a breach of the Law, which commands any thing against Gods Law. 2. The power and dominion here spoken of, consists in administrando Jurisdictionem, by way of execution or administering of justice to the people, according to the forementioned good Laws. A Law without execution is neither of force nor fruit. Miserable is that Commonwealth, Omnia judicia, aut distrabendarum controversiarum aut puniendorum maleficiorum caus● reperta sunt. Cic. pro Cecin. whose manners have brought their Laws under their power, and miserably confined and nailed them to the pillar: This Jurisdiction, or execution of the Laws is twofold. The first is seen in judgements, or the determinations of Civil Controversies between parties according to the rules of the Law; that this is part of the Magistrates power, is evident, 1. From God's Ordination and Command, Prov. 8.15. By me King's reign, and Princes decree justice. How long will ye judge unjustly, & c? do justice to the afflicted and needy, etc. Psal. 82.3. and Jer. 22.2. O King of Judah, that sittest upon the throne, thou and thy servants, execute yet judgement and righteousness, deliver the spoiled, etc. and Chap. 21.12. Oh ye house of David, execute judgement in the morning. 2. From the direction which God gives to people to seek judgement at the hand of the Magistrate; Exod. 22.9. for all manner of trespass, whether it for Ox, for Ass, for Sheep, for Raiment, or for any manner of lost thing which another challengeth, etc. the cause of both parties shall come before the Judges, and whom the Judges shall condemn, etc. And Deut. 19.17. Both the men between whom the controversy is, shall stand before the Lord, before the Priests and the Judges. 3. From the use and necessity of Judgements: 1 Truth often lieth in the bottom, and falsehood lurks in corners. A prudent Magistrate brings both to the light, the one because it seeks it, the other because it shuns it. 2. Good men by reason of their fewness, weakness and meekness, are often great sufferers, and the wicked are numerous, potent, and oppressive. The public judgement of the Magistrate is in this case, to the former a hiding place from the wind, Isa. 32.2. and as a wind to scatter the later, Prov. 20.8. And without these public judgements, what would places be but as mountains of prey, dens of wild beasts, and habitations fit for Cyclops, than Christians! God hath not by grace given to any, a right in another's estate, nor taken away from any an orderly and regular love of his own welfare; and nature in the best, dictates and desires, and the God of Nature, by these public judgements, hath granted helps for self-preservation from injury and oppression. Only it must be here heeded, that these suits and judgements be not transacted unduly, either by the judged or the judges; 1. By the Judged, they must not desire judgements out of envy, revenge, covetousness, or a desire of contending. 2. The matter about which judgement is desired must not be slight and frivolous. 3. The remedy of the Law must not be desired till after patiented waiting and Christian endeavours to compound differences, and to procure an amicable reconcilement. Sic certent causae, ut non certent pectora. Zec. 7.9.8, 16. Judex q. jus dicens. Var. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The parties who differ must not manage their contestation with bitter and unchristian animosities, rail, briberies, false accusations, etc. 5. The end of desiring judgements must not be the undoing, or defaming of our adversary, but the preserving of ourselves, and the administration of justice, the welfare of others. 2. The Judges must not wrongfully transact these judgements, they must give every one his due, Deut, 16.20. Justice, Justice, or that which is altogether just shalt thou do, and chap. 1.16. Moses saith, he charged the Judges to hear the causes between their brethren, to judge righteously between every man and his brother: Jerem. 21.12. Execute judgement in the morning: Justice is the soul of Judgement: An unjust Judge is a Solecism, a contradiction. A Judge should be the Law enlivened: To this end; Judges must be godly: Righteousness will not stand without Religion: Jethroes advice to Moses, was, Choose men fearing God, Exod. 18.21. Let the fear of the Lord be upon you (said Jehoshaphat to the Judges) 2 Chr. 19.6, 7. The Aethiopians apprehended that the Angels attended on all Judicatories, and therefore (as I have read of them) they left twelve chairs empty in the judgement-place, which they said were the Seats of the Angels; but Judges must believe that a greater than the Angels is there. 2. Impartial: He must not respect the person of the poor, nor honour the person of the mighty, Leu. 19.15. and Deut. 1.17. He must hear the small as well as the great. There must no man's condition be regarded in judgement, nor must the Judge behold the face of any one's person, but the face of his cause, Job 34.19. God accepts not the persons of Princes; A Judge will be a sun of righteousness, it shining as well upon the beggar as the noble. 3. A Master of his affections: Anger, hatred, pity, fear, etc. the clouds of Affection will hinder the Sunshine of justice. The Athenian Judges used to sit in Mars-street, to show that they had Martial hearts: Constantine is termed a man-child, Rev. 12.5. So Brightman. for his courage. He who will go up to the mount of Justice, must leave his affections (as Abraham did his Ass and Servants) at the foot thereof. Love and wisdom seldom dwell under one roof, and the fear of man is a snare; A Coward (we say) cannot be an honest man, nor will a fearful and flexible Judge be able to say injustice, Nay. 4. Deliberate: In the case of information about false Worship, Deut. 17.3. Moses directs to this deliberation before sentence be given. If it be told thee, and thou hast heard of it, and enquired diligently, and behold it be true, and the thing certain, etc. then shalt thou bring forth the man, etc. What plenty of words are here to prevent precipitancy in Judicature! It much commended the integrity of Job, who professeth, Job 29.16. The cause which I knew not, I searched out. † See the example of the Heathen Festus, Act. 25.16 Both sides must be heard, the small as well as the great. Though a Judge's * Qui statuit aliquid parte inaudita alerâ, aequum licit statuerit, haud aequus fuit. Sen. in Med. sentence be right, yet he is not right in giving it, if he give it before either party be heard. 5. A lover of truth: A man of truth, Exod. 18.21. Hating lying, executing the judgement of truth. Zech. 8.16. His heart must love, his tongue speak the truth; Exod. 18.21.23.8, Deut. 16.19.27.26. 2 Chron. 19.7. nor will the hand without go right, if the wheels within go wrong. 6. Incorrupt: Hating bribes, because hating covetousness. A gift blindeth the wise, and perverteth the words of the righteous. Of whose hand (saith Samuel) have I received any gift, to blind mine eyes therewith? 1 Sam. 12.3. A Judge must neither take money to be unjust; nor to be just; Righteousness is its own reward. The Thebeans erected the Statues of their Judges without hands; the gain of bribes is summed up, Job 15.34. Fire shall consume the Tabernacles of bribery. 7. Sober and Temperate: He that follows the pleasures that attend on Majesty, will soon neglect the pains which belong to Magistracy. It was a prudent instruction of Lemuel's mother, Prov. 31.4, 5. It is not for Kings, It is not for Kings, O Lemuel, to drink wine, nor for Princes to drink strong drink, lest they drink and forget the law, and pervert the judgement of any of the afflicted. Whoredom and wine, and new wine take away the heart, Hos. 4.11. Some understand those words, Jer. 21.12. Execute judgement in the morning, properly, as if they should perform acts of judgement early, before they were endangered by abundant eating or feasting, to render themselves less able to discern of causes. 2. The second branch of Jurisdiction which belongs to the Magistrate, consisteth in the Dstribution of rewards and punishments. 1. Of Rewards to those who keep; 2. Of Punishments to those who break the Laws. 1. Of Rewards: Of this the Apostle speaks, Rom. 13. Do that which is good, and thou shalt have praise. Of this the Supreme Lord gives an example, who joins showing mercy to thousands, with visiting the iniquities of the fathers upon the children, Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty, but also for warmth and benignity. 2. Of Punishments: These are of sundry kinds: Some concern the name, as degradations; some the estate, as pecuniary mulcts; some the body, and these are either Capital, or not Capital, as mutilation of some part, etc. Evident it is from Scripture-commands, that it is the Magistrates duty to punish, Deut. 19.21. the Judges shall make diligent inquisition, etc. And thine eye shall not pity, but life shall go for life. 2. From his Function, Rom. 13.4. He beareth not the sword in vain: Governors are for the punishment of evil doers. 3. From the Benefit of these punishments. To the punished, who may grieve for what they have done; to the Spectators, who may be warned from doing the like. Prov. 19.25. Deut. 19. 19r Indulgentia flagitiorum illecebra. Exod. 21.12. L●v. 24.17. etc. Sinful indulgence, silently, yet strongly invites to a second wickedness. Even Capital punishments are enjoined by Scripture, Gen. 9.6. Who so sheddeth man's blood, by man shall his blood be shed. A Law, which being before the erection of the Mosaical Polity, shows that the Laws which afterward commanded Capital punishments, did not simply and absolutely, but only in respect of some circumstances, concern the Israelites. The capital punishment of Malefactors, by the Magistrate, was dictated by the Law of Nature. And as the force of the foresaid command was before, so did it continue after Moses; Christ himself, even from it, drawing an Argument to dissuade Peter from shedding of blood, Mat. 26.52. Nor do I understand but that (if all punishments of Malefactors by the sword be now unlawful, as Anabaptists dream) it must necessarily follow, that all defending of the subjects by the sword against an invading enemy is unlawful also; the public peace being opposed by the one, as much as the other; nay, may we not argue. That if the power of the sword belong not to the Magistrate to defend the Commonwealth, that it belongs not to any private man to defend himself against the violent assaults of a murderer? In sum, Capital punishments may be inflicted, but sparingly, slowly. It is observed by some, That God was longer in destroying Jericho, then in making the whole world. Satius est ut euret pharmacum, quam sanet ferrum. As many Funerals disgrace a Physician, so many executions dishonour a Magistrate. The execution of Justice should, like Thunder, fear many, and hurt few: Let all means be tried, before the last be used. A Magistrate must not be bloody when he sheds blood: the Master Be alone is (they say) without a sting. If a Butcher may not be of the Jury, much less may he be a Judge. In a doubtful case it is better to spare many nocent, then to punish one innocent; nor must vehement suspicion, but clear evidence satisfy a Judge: Punishment delayed, Potest poena delata exigi, non potest exacta revocari. may afterward be executed; but being once executed, cannot be recalled; and even when the Malefactor is condemned, the man should be commiserated; though as an offender his blood be debased, yet as a man it is precious. This for the Explication of the first thing considerable in this part, Dominion. In the second we are to inquire, What is to be understood by Despising of Dominion. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Beza, properly signifies to remove something out of the place as unworthy any longer to abide and remain therein, Propriè signicat aeliquid suo loco ut indignum amovere. Bez. in 6 Mar. 26, and it is in Scripture either spoken of Persons or Things; when of Persons, it is declared (saith he) most fitly by disdain, or contemn, as Mar. 6.26. Luk. 10.16. 1 Thes. 4 8. and it is spoken of Things, properly which being removed from their place, are accounted of no value, effect or force; and thus it is declared by rejecting, Luk. 7.30. Disannulling, Gal. 3, 15. Casting off, 1 Tim. 5.12. and here, because we reject that which we despise, it's rendered despise. Now these Seducers did not reject, disannul, cast off governing, so as to make it cease to be (that was not in their power) but in their judgement, desires, insinuations, and as much as in them was, they laboured to make it accounted void, abrogated, and of no value, or force. And their pretence for this practice was the liberty which was by Jesus Christ purchased for them, with which, they taught that obedience to Magistrates was inconsistent. This seems to be plain by that more general sin which the Apostle lays to their charge (ver. 4.) Of turning the grace of our God into wantonness, Of this more hath been said upon that place i.e. the goodness of God in bestowing liberty by Christ, into Libertinism. And hence it was that these Seducers 2 Pet. 2.19. alured their poor seduced followers, under the pretence of liberty obtained by Christ, 2 Pet. 2.19. to all manner or wickedness and licentiousness of life; bearing them in hand, that as they were not now bound to any holiness of life, so particularly that Christ having redeemed them, they were free from all subjection and obedience to others. A Doctrine which as its very taking with flesh and blood▪ so is it frequently by the Apostles Paul and Peter opposed, who grant indeed a liberty wherewith Christ hath made a Christian free, Gal. 5.13. 1 Pet. 2.16. but yet withal they add, that this liberty is spiritual, a liberty from the law, sin, death, and hell, not an immunity from civil obedience; and therefore not to be used for an occasion to the flesh, or for a cloak of maliciousness▪ Nor indeed is any thing further from truth, then that because of Spiritual liberty, Christians should be free from civil subjection. For as this liberty exempts us not from obedience to the commands of God (for as the Apostle saith, Rom. 6.18. Being made free from sin, we became the servants of Righteousness; and ver. 22. servants to God) so neither doth it exempt from obedience to the Magistrate ordained by God. Yea so far are the godly commands of a Magistrate from opposing spiritual liberty, that they rather advance it; for true liberty stands in the choosing of good, and the rejecting of evil, and this is furthered by the righteous commands of superiors. Licentiousness is not liberty, but slavery, and makes inners to affect their own insensible bondage. 3. Quamvis in acquisitione & usu potestatis potest esse deordinatio, tamen in ipso ordine superioritatis in quo consistit Dominium, non potest esse deordinatio, sicut ordo non potest esse deordinatus. Vid. Durandum de Origine jurisdictionum. Aug. de C. D. l. 5. c. 21. Et. qu. ex vet. Test c. 35. Aug. Tr. 116. in Joh. Gerh. in 2 Pe. 2 Pareum in Rom. 1 King. 15.27 1 Kin. 16.2.7. 1 Kin. 14.14 Dan. 4.17, 25. Pro. 8.15. Lastly, by way of Explication, we shall inquire upon what ground the Apostle condemns them for this Despising of Dominion. Of this briefly. 1 This was a sin against an Ordinance of God: By me King's reign, Prov. 8.15. There is no power (saith the Apostle) but of God: The Powers that be, are ordained of God. And though Magistracy be an Ordinance of man in regard of the subject, it being born by man; the object, it being employed about men; the end also, the good of men; the kind or sort thereof, left unto the choice of several Nations: yet not in regard of the Invention or Institution thereof, which is only from God. In it are considerable also, The Power itself, The Acquisition thereof, and the Execution of it. The acquisition may be from the Devil, by bribery, fraud, cruelty, intrusion, invasion: The execution, or manner of using this power may be from him likewise, as when Superstition is set up in stead of Religion, and cruelty for equity, by those who govern. But Authority itself, Dominion, Principality, are from God, though not Tyranny. Riches gotten by Usury, Extortion, etc. cease not to be good in themselves, yea, and the gifts of God: And as the owner of these unjustly procured riches, may be said to be a rich man; and he who hath Learning, though procured by unlawful means, may be said to be a learned man; so the possessor of a most unjustly obtained Authority may be said to be a Magistrate, and in Authority. 2. This sin of the Seducers was a sin against the welfare and happiness of the Public: They being weary of Magistracy, were weary of all the comforts and blessings of Peace; and in being desirous to throw down the pillars, they endeavoured to pull down the building upon their own and others heads. What would Nations be without Government, but the dens of wild beasts! Judah and Israel dwelled safely every one under his vine and figtree, all the days of Solomon. 1 Kin. 4.25. Even Nabuchadnezzar was a tree under which beasts of the field had shadow, in whose boughs the fowls of the heaven dwelled, and of which all flesh was fed, Dan. 4.12. The funerals of a Political Parent millions of Children will celebrate with tears. Over Saul, who was wicked and tyrannical, doth David bid the daughters of Israel to weep, who clothed them in scarlet, 2 Sam. 1.24. Nor was it (according to some) any of the best of Kings, who is called the breath of our nostrils, Lam. 4 22. And it's observable, when God threatens the taking away of the staff of bread, and the stay of water, he adds (as no less a judgement) the taking away the Judge and the Prophet, Isa 3.2. the Prudent and the Ancient, etc. 3 By this Despising of Government, they were in an especial manner their own enemies, and sinned against their own happiness. The overturners of lawful Magistracy, shall find their calamities to arise suddenly. Prov. 24.22, He who breaketh an hedge, a serpent shall by't him: Eccl. 10.8. An evil man seeketh only rebellion, therefore a cruel messenger shall be sent against him. It hath been observed by some, that (most, if not) all those whom the Scripture mentions as opposers of Magistracy, have been punished by violent death, God not vouchsafing them so much as reprieval to a deathbed. Corah and his Company, Athaliah, Absalon, Zimri, Joab, Sheba, Adonijah, with many others will prove this, and besides the vast supply which foreign histories afford, how hath vengeance pursued all the rebellious mentioned in our English Chronicle? Who hath not heard of Becket, Montfort, Mortimer, The Piercies, Tyler, Worbeck, the Salt Peter-Saints, with sundry others, whom God made marks of vengeance for removing the ancient Landmarks set for order and propriety in the Nation? Nor do I remember that ever God suffered any one Godly man, mentioned in Scripture, to put any lawful Magistrate out of, or indirectly to put himself into Government. I say, I remember no instance of either. OBSERVATIONS. 1. Obser. 1. How provident is God for man's peace and welfare! Without Dominion we should be worse than Beasts: It is the breath which so many thousand creatures draw; take it away, and none can say, This is mine. If the Magistrate were not a God to man, man would soon prove a Wolf nay a Devil to man. There's no creature which so much wants a Ruler as man: We may say of all other creatures, Nascuntur artifices, they are born crafts-Masters, they were apparelled and armed by Nature, they are their own Cooks, Physicians, Builders, even at their first entrance; only man came in without strength, weapon, clothes, or skill. How good is God to provide protectors for him! violent and bloody men fear not hell so much as the halter, like beasts, they are more afraid of the flash of powder, than the bullet; and though their fear of the Magistrate saves not their souls, yet many a time hath it saved our lives: Without Magistracy Robbery would be a Law, and men (like dogs) try all right by their teeth; where there is no ruler, every one will be a ruler; he who hath no ruler over him, will be a tyrant over another. Judg. 17.8.18.1, 14. When there was no King in Israel, every Micha had an house of Gods, and the Levites went a begging It's just with God that they should feel the curse of Anarchy, who never were thankful for regular Dominion. 2. Obser. 2. God is highly provoked by sin, when he suffers Magistrates to be burdensome to a people, and Dominion to be abused; when their deliverers and saviors become their destroyers, and they (like Ephraim) oppressed and broken even in judgement. Secundum merita subditorum disponit Corda praepositorum. It was threatened as a sore judgement, I will give children to be their Princes, and babes to rule over them; For the sins of a people, many and bad, are the Princes thereof, Prov. 28.2 And God often sets up wicked Governors over people, not because they are worthy to rule, but these worthy to be so ruled; God may give a King in his anger. He speaks often of Princes who were Wolves ravening to the prey to shed blood, Ezek. 22.27, Mic. 3.1.2, 3. Zeph. 3.3. How righteous was God in making Abimilech a scourge to the Shechemites, who had made themselves the stirrup to his ambition! And undoubtedly if God may suffer the Prophets of a people to be fools, and the spiritual men to be mad, to delude and misguide the people, Hos. 9.7. for th● multitude of iniquity, and the great hatred; he is not hindered from suffering the Princes of people, who refuse● to be reform, to be Jeroboams to their souls, and Rehoboams to their bodies, pernicious to both. O that people would spend more time in blaming of their sins, and less in complaining of men, and but sadly and impartially examine their hearts, whether the parting with the Gospel and Ministry would ever fetch a quarter so many complaints from them, as an inconsiderable Sessment; or whether sin startle them so much as a Tax, and if they find their Consciences to give in verdict for God, let them adore his righteous severity. 3. Obser. 3. God is much seen in causing men's subjection to Magistrates. All naturally love to excel in worldly greatness, and like not superiority in others. Every one (saith Calvin) hath in him the mind of a King; On 1 Pet. 5.5 that one therefore should keep millions of men in order, restrain, constrain, correct, command; how could it be but that God himself hath imprinted the characters of Divinity upon him? and but that there is a divine Constitution in an humane Person? It is thou, O Lord, that subduest my people under me, saith David. And Psal. 65.7. Psal. 144.2. The stilling the noise of the Seas, the noise of the waves, and the tumult of the people, are put deservedly together, the later manifesting the power of God as much as the former. How did David allay the fury of those furious spirits, who so eagerly desired to take away the life of Saul, but by this, He is the Lords Anointed? and hence Princes should gather, when people cast off subjection and despise their Dominion, that they themselves have despised God, provoked him to pour contempt upon them; and to make them for cutting off their lock of loyalty to God, to become even as other men; and hence also people should learn to whom to return the praises of their peace and safety, not only to the power and policy of their Governors, but principally to the ordination of that God by whom King's reign. 4. Observ. 4. The power given by God to Magistrates should be improved for the Giver. Their Dominion should advance that of the chief Lord; The greatest Kings are his Vassals: The Highest Earthly Powers shall give an account to an Higher hereafter, and must therefore be regulated by, and serve for the promoting of an Higher for the present. The King is commanded to write him a copy of the Law, and keep all the words thereof. Deut. 17.18. When the Crown was put upon the head, the Testimony was also put into the hand of Joash. 2 King. 11.12. The first Table should be first in the Magistrate's care: Even Kings and Rulers must kiss the Son, Psal. 2.12. and advance his Kingdom, and provide that their subjects may not only live under them in peace and honesty, but also in Godliness: if this must be the end of the subjects prayers, it must be the end of the Magistrates Government. These Shields of the earth should protect God's glory; Psal. 47.10. Psal. 22.29. Psal. 72.11. Isai. 49.23. the fat upon the earth, must worship Christ, and all Kings fall down before him. The Church (infantlike for weakness) must be nourished and nursed, yea, and that by Kings and Queens. How unsuitable is it for them who are called Gods, to cast off all care of the honour of God and for them who are called Shepherds to take no care that their subjects should have the Pastures of wholesome Doctrines! Isai. 43.28. to suffer them to wander in the ways of sin & hell, without any care to reduce them; and to give leave to grievous wolves, Seducers to devour them! They who make all the care of the Magistrate to concern the worldly welfare, without any regard of the souls of people, make him like an Oxherd, who thinks he doth enough in providing f●● pasture for his cattle, suffering them willingly to be carried by droves to the Shambles. And why political as well as natural Parents should not take care that their children be brought up in the nurture and admonition of the Lord, Eph. 6.4. I understand not. Ample testimony is given to David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, of their Zeal for Religion: Nor ever is the contrary mentioned in any of the other Kings, but as their great sin and infamy: Nor ever will the names of Constantine, Theodosius, Justinian, cease to be precious in, for their care of the Church of Christ. Even the Heathens, Aristotle and Plato, acknowledge that the chief care in a Commonwealth should be about Religion; the beautifullest structure of a Civil Government, is erected upon the sand, unless Religion be the foundation. In sum, Though the power of the Magistrate (as such) in the holy things of God, be not formal, intrinsecall, and Spiritual, so as that himself should administer therein (as if Christ had committed the keys to him) yet is it objective, 2 King. 15.14. 2 Cor. 15.17. 1 Cor. 9.14. 2 Chron. 31.3. 2 Chron. 29.4 2 King. 23.1, 2. to be employed about Ecclesiastical causes (though politically) and to provide for the benefit of the Church, and that, as by removing the impediments of Religion, by preserving its maintenance, by convening Assemblies for reformation, etc. so by taking care that matters-Ecclesiasticall be duly managed by those who administer therein, as, though the Magistrate himself exerciseth not the art of Physic, yet he taketh care that none shall abuse that Art, or exercise it hurtfully. 5. Observ. 5. The enemies of godliness soon become opposers of civil Dominion. The Apostle had told us, that these Seducers denied the only Lord God; and here he saith, they despised Dominion. They who fear not God, will not be afraid to speak evil of dignities. The despisers of Saul, were the sons of Belial. Good men will not be bad subjects; nor will bad men conscientiously be good subjects. The fear of God is the best foundation of obedience to the Magistrate: Remarkable is the order of obedience prescribed by the Apostle, 1 Pet. 2.17. Fear God, honour the King; and by Solomon, Prov. 24.21. M● son, fear thou the Lord and the King. Men may from a principle of policy, forbear the opposing of Magistracy, as a danger; but only from a principle of conscience can they abhor it as a sin. The fear of man is but a weak bond, and as easily broken as were the cords by Samson. What a noise leave these words [Submit to every ordinance of man for the Lords sake] in a religious ear! Whatsoever interest, reputation, etc. dictate, the declaration of Gods will is to a gracious heart, the end of all strife. The discovery that such or such a course hath a sin against God in it, is enough for a Saint; No more disputes then; the threats of a thousand hells shall not be so dissuasive. Humane Laws may make men hid, only God's laws can make men hate disobedience. A mere man is firm and steady in no relations. The greatest interest of Magistracy is to advance religion. If they provide for the keeping of God's laws, the observation of their own will follow of course. David discovered himself to be a good man both in sparing of Saul in the cave, (Oh how well was is for Saul that he fell into the hands of a David! Psal. 101.6. ) and a wise man in setting his eyes upon the faithful of the Land, and in taking the perfect in their way to serve him. The way for the Magistrate to bring men under his subjection, is to plant the Gospel, and to make them subject to Christ. The power of the word in the consciences of people, Christianus inimicus nemini, multo minus Imperatori, Tert. binds more strongly to obedience, than the power of the sword over the bodies of the people. And, if God always restrain people from rebelling against Governors, who shall tolerate in people all sorts of rebellion against God, What means that of 1 Sam. 2.30? Them that honour me, etc. and they that despise me shall be lightly esteemed? 6. Christianity doth not destroy, Observe. 6. but strengthen Magistracy. The Seducers and Libertines are here by Judas condemned for despising Dominion: One Ordinance of God doth not abolish another. The Laws of Christ in his Church, bring not in lawlessness into the Commonwealth; nor is God a God of order in the first, and the Author of confusion in the later; yea contrarily, he maintains Government in the Commonwealth for the good of his Church, that it may find an harbour therein; and keeps up the pole of Civil Dominion, that the weak Hop been, the Church may be sustained. The spiritual Authority of Christ divides not Civil inheritances; His Sceptre swallows not up (as did Aaron's rod the other) the Sceptres of worldly Monarches; nor doth he who came to give heavenly, take away earthly Crowns. The weapons of Christ's kingdom are not carnal: He who, when he had a right, would not be made a King, gives no liberty to those who have none, to put out those who have, It's the labour of Satan to persuade civil Governors, That Christ's Kingdom is the greatest enemy to theirs: Est, 3.8. Thus Haman represented the Jews to Ahashuerosh, as a people that would not obey the King's Laws: Thus the Courtiers of Chaldea accused the three Companions of Daniel, Dan. 3.12. of rebellion against the King's Edict. By this fetch likewise the enemies of the Jews hindered the building of the Temple. How often was Paul accused for sedition among the Jews? Nay, Ezr. 4.13. Act. 17.18.19.16. Christ himself was accused and executed for an Enemy to Caesar. Thus Papists seek to wash themselves, by throwing dirt upon the servants of Christ: Were ever accusations more senseless, then for Harding to say, that Luther animated Munzer in his Rebellion, which was by that man of God so zealously opposed? But the Whore of Babylon loves to lay her own brats at her Neighbour's doors. In short, the weak ground of this imputation of Rebellion to the Godly, hath been their refusing to obey such commands of Magistrates as they apprehended sinful. And truly, in this case, Bene quod apposuit, ●t quae sunt Det Deo; hoc est, imaginem Caesaris Caesari, quae in nummo est, & imaginem Dei Deo, quae in bomine est: ut Caesari quidem pecuniam reddas, Deo temetipsum. Tert. lib. de idol. c. 15. Extra territorium jus dicenti impune non paretur. Observe. ult. when Christ calls another way, I neither own burial to my dead, nor obedience to my living (though Political) Father. And (as Tertullian holily descants upon those words of Christ, Render to Caesar the things which are Caesar's, and to God, etc. It's well added, [And to God the things that are Gods,] that is, give the image of Caesar to Caesar, which is on his Coin; and give the image of God to God, which is in man; so as Caesar may have thy money, but God thyself. And as (according to the civilians) we must not give obedience to him that gives Law out of his own Territory, so neither obey man when he goes beyond his bounds in commanding against the word; and in this the Apostles Act. 5.29. and the three servants of God in Babylon, have been our examples 7. Lust opposeth restraint, is an enemy to Dominion, loves not to be bridled. Libertines despise Dominion, and reject Magistracy, because thereby their licentious humour is restrained. The mad upon lust like the mad dog, are the more enraged by the chain which curbs: They who run to excess of riot in this their pouring forth, if they meet with opposition (like the stopped stream) swell the higher and overflow the banks. Act. 19.28. 1 Sam. 2.22.25. Judg. 20.14. This opposing of restraint goeth along with every lust; but especially with that of carnal uncleanness; they who defile the flesh, reject Dominion. The sons of Eli were lustful, and withal disobedient to the command of the Magistrate. The Gibeonites were as refractory to the message of Israel, as they were addicted to filthiness: The Sodomites were at the same time both set upon their uncleanness, and enraged against Lot's counsel. The Anabaptists of Munster were grown to that height of uncleanness, that they openly taught, men might marry as many wives as they pleased, and John of Leyden their King (upon a pretended revelation from Heaven) presently married three; and they who were most bold in this kind, and took most wives, were accounted the best men, and most commendable. But the fruit of this Doctrine, was their teaching that before the day of Judgement, Christ had a worldly Kingdom, and in that the Saints only had Dominion, that this Kingdom was that of the Anabaptists newly begun, wherein Magistracy was to be rooted out; and although Christ and his Apostles had no civil government, yet that they had committed the same with the power of the sword to those who after them should teach in the Church. Nor is it possible, but that lust should vehemently oppose restraint, considering its propensions and motions are natural, and therefore strong, as also furthered by all the helps which a powerful and impure spirit can invent and apply. False then is the pretence of Libertines, who would be thought only ro oppose the irregularities of Magistracy or Ministry, when as it is clear that their lusts are most offended at the being of their ordinations, and the conscientious discharge of them. And much should this comfort those who are thus conscientious, in the midst of all the rage and reproach with which they are followed for their faithfulness. It is a sign they have disquieted men's lusts, and (as Luther once said) that when Satan roars, they have given him a full blow. Nor yet should the unquietness and troubles of the world, be laid at the door of restraint and Dominion. If religious opposition, draws out men's rage, it doth it by labouring to keep it in, or rather to take it away; From men's lusts are wars, in that they will not stoop to God, who will not lay aside his dominion to gratify licentiousness. In a word, We may hence gather the insufficiency of humane laws, nay any external means to change the heart from a love of sin: they may possibly restrein and curb, and frequently they irritate and enrage sinners, it's only the power of grace at once to take away the disobedience of the life, and the despising of the heart. To conclude, We may hence learn the direct way to avoid the sin of these Seducers; oppose lusts, these put people upon opposing of Magistracy; Such are, 1. Covetousness, when men desire to set the Nations on fire, that they may steal away the goods, and to have States wracked that the goods may be cast upon their costs. 2. discontentedness with our condition. The trees in Jothams' Parable pleased themselves in their own station, of privacy and usefulness; and she was a wise woman who contented herself with her abode among her own people. 3. Ambition, and affectation of superiority; it's better to be fit to rule, then to rule and not to be fit. He is only worthy of honour, of whom honour itself is unworthy, and to whom it even sues for acceptance. Absolom aspired to be high in his life, and he was in his death as high as the boughs of the tree, a fit reward for his ambitious climbing. 4. Envy at the height of others, whereby men look into the failings of Magistrates to blemish them, and will not see the gifts and graces of their Superiors, but only with repining; grieving not because things go ill, but because they go no worse; A cursed temper! 5. Self conceitedness, whereby (with Absolom) men think themselves fitter to sit at the stern, than any placed there already. 6. implacableness, whereby private injuries are retained with a watching of all occasions of revenge, though to the involving of multitudes in the co-partnership of their own sedition and destruction. In a word, So long as we love lust, we cannot conscientiously obey Magiserates; and yet so long as we have luft, we cannot be without Magistrates; The Lord fit us for that condition, wherein we shall not be troubled with the former, nor stand in need of the later. FINIS.