"■^%^**^ PRINCETON, N. J. Collection of Puritan Literature. Division Section Number % Ok 4<^>ni^ ^•■^^ii I' ^ O 3^-^ ./'L..^r. :^/;^';? 1? f Tfh'.d, ICt^ //; 7- 6 ''^'> the Faces of C7r^^t >l/tf« gather blacknefs, chat now flourifh in the pomp and fplendor of an outward Eftate, but then (hall become the fccrn of God, and Saints, and Angels ? and thofe holy ones of God (hall come forth, and fay, Zo, this is the man that made r.ot God his ftrength ; but truBed in the abundance of his riches, and flrengthtmd himftlf in his ^ickednefs ! Pfa. 527. Ah Sir, Wealth and Power are of no ufc in that day, uoltfs it be to aggravate and increafe Judgment. Many that are now defpicible, fo obfcure that , they are loft in the tale and count of the World, (h^ll then be taken into the arms of Chnft ; He will not be aftiamed e to confefs them « Luke is 8, ruinby man be fori his Father ; Father, this is one of mine. Oh'cis fw^ct to hear fuch an acknowledgment out of Chrifts own mouth. So alfo in Heaven there are none poor ; All the Feffels of Glory are filled up : if there be any difference in the degree, the Foundation of it is layd in graa, nolGreatnefs, /S^e (hcNorc, J'ir, You will find in f this Epiftle, that men of your rank and ^" f^'"^''^^: quality are liable to great Corruptions; they foon grow proud, i.i' Jj 4 J'^] fenfual, oppreffive, worldly, ftubborn againft the Word: / wf«f 7.^c3p.f.ihc to the great men, but they had altogether broken thejoks, Jerem, ^f^ ? series. 5.5. To a fpiritual eye Che condition is no way dcfirable, but as it g '^'^^^ *^^ff giveth fairer advantages of ;/.^//>.^/./«/;;.//, and ^tnotc d.fuJ^[f:;ZT^ fivi Chartty, gCreatncfs hath nqt^ing greater, then an Heart pojji'^^natufa to be rvilling, and a Power to be ablef to do good. Then it is a fair i^i-'m melins refembhnceof that Perfedion which is in God, who^difFereth?''^^ «^ ^^^^* from man in nothing fo much, as the Eternity of his Being, the In- iT^w^! ^X finitene/s of his Power y and the unweariednefs of his Lovi ^«^ liusOrar.Vio Rfge Dffg^atOa ♦ 3 Cofidnefs, The Bfifile Dedicatory, Goodnefs, It ts the fond ambition of man to fever thefc thin gs. We all afed to b^ great, but not good^ and would be as gods, not in HoUneJs, but Tower : nothing hath coft the Creature dearer fince the Creation ; it turned Angels into Devils, and Adam out of Paradife, In thefe Times we have feen ftrange changes : God hath been contendi>9g with the Oakj and Cedars, Amos 2. 9. and ftain- ing all worldly glory. Certainly there is no fecurity in any thing on this fide C^r//? ; whatever ftorm Cometh, you will find his Bofom the fureft place of retreat ; the Lord give you to lay up your Soul there, by the fute repofal of a lively and a^ive Faith. Sir, You will bear wich my plainnefi and freedom with you ; Other addreflfes would neither be comely in me, nor pleafwg to you : Our work is not to flitter Greatnefs, but in the Scripture- i Luke 5. S' fence (not in the humor of the Age) ' to level Mountains, Now, Sir, the God and Father of our Lord Jefus Chrift btefs you with all Spiritual Biefiings in Chrift ; as alfo yo\xx pioits Confort, your hofe- ful Buds, with all the Worthy Relatives and Branches of your Family ; that the Name of TO P HA M may yield forth a fweet and frefh perfume in the Churches of Chrift ; which I defire to fix here, as the Prayer of him, who is. SIR, Yours in all Chriftian Obfervancc, Tho. (^5\fanton. An An Advertifement to the Reader. Good Reader , g;T M ufual ^ith thofe that pHhliJh 'Books, topremife fomewhat by ^ay ofexcufe and uckpovirledgment of the unworthiyjefsefVchat they pftblijh ; ^hichjet- ing afide the modeft fenfe that tvery man fhould have efhU own endevors.feemeth not to be ^ithont crime : if it be unworthy, the excufe will not make it better^ or more payable ; for thus is to adventure upon a crime againft conviftion, and (if we may allude to a matter fo Weighty) u fomewhat /ikt'^il^tcicafe, VphoVoaJhed hit hands, and yetcon^ demned Chrift : ufuallj [uch profejftons are but counterfeit^ and thatpraife Vphicb menjeem to negie^, or beat backat the firft hop^ they readily take at next rebound, which certatnly is a vain and wicked artifice in divine matters ; for beftdes the hypocrifie, there is a diffaragement done to the preciow Truths ^hich they publifh, whilejt they would feem to weaken the efteem of them, that they may the more plauftbly promote their own honor : The beft that can be J aid, i^, that every man in publick^ would appear in a better drejs then common infirmity will allow ; and to thi4 workwe come not cut ofchoyce, but confiraint : For my own part (though I ks^ow Apolo- gies oft hid nature are little credited) I can freely profefs,that J had no itch to appear inpublick,a6 conceiving my gifts fitter for private edification ; and being humbled with the con/lant burthen of four times a week^ preaching, what could I do f And if I had a mind to divulge myLabors,fome will wonder that I made choyce ofthiifub- je^, which was conceived in my very youth, and without the leafi aym of any further publication, then to the Auditory that then at^ tended upon it ; but it being an entire piece, and being perfwaded by the renewed importunity of many gracious Minifiers and Chrifii' ans, that it might conduce fomewhat to publique benefit, I was willing to be deaf to all conftderations of my own credit and fame j therein is that to be accountedof ,fo one poor foul receive comfort andfrofit f The Spiftle 0/ Jude was with this licenfed to the Prefs ; But being weary ed with this, and the conflant returns of my other employment, and hearing that another'*' learned Brother intendeth * Mr Jenkins, to The Epiftlc to the Reader, to ptiblilh Iota ilahorate Meditations on that Bfifile, I {hall confine mj ^koHghts to that privacy to ^hick I had intended theft, had they not been thus fubliquely drawn forth. The matter her tin deliver, ed, ^iili I conceive, be found holy and ufeful : If anj exprejfion (h^uld be found that favcrtth not of true fifty, orfuiteth not with reverence to Qod, love to our Lord Jtfiu Chrifi, charity to men, or ^eal of goo(^ Worlds, I do from my Soul ^ijh it expunged, and (hall upon convi^ion take the next occafion to retraCi it : Iknow fome are prejuiiced againft endevors of thU k*nd, as if nothing €ould befaid, but }^hat hath been faid already : for my part, I pretend to nothing novel j and though no •ther things can be faid, yet they may be more explained^ and ^ith more livelinefs ofphrafe and exprejfion, every truth receiving fome favor from the vefel through ^hichit p/ffeth: and yet, 1 may fpeak^ it without arro- gance, fome arguments thou ^ilt find improved for thy further edtfication* and therefore I fuppofe (though there be now fome glut ) thii Book^may croud forth in the throng of Comments : 1 confefs I have made ufe of thofe that have formerly "Written upon this Epiflle, and upon others in ftigation, that the^ork^might be more compleat, more then I at firft intended \ and yet (I hope) I ♦ X C0X.1Q16 cannot befaid* to boaft in another mans line of things made ready to our hand. For thy direction in this ^ork^, I do entreat thee to compare the Notes with the Expofition, elfecially if thou dofl at any time flicks at the genuinenefs of any point s Well then,/6» often repeated, is the ufual Note of the VJe or praBical Inference, If the fiilefeem too curt and abrupt, k»ow that I Jometimes referved my felf for afudden inculcation and enlargement : for the great Controverfte of Juftificacion, / have handled it oa largely as the JEpiflle would give leave, and the ft ate of the Auditory would bear : had 1 teen aware of fome Controverftes grown ftnce amongft H4, IJh»uld have faid more ; jet, take it altogether, enough is faid as to myfenfe, and for vindicating this £ piffle : if fome parages he again repeated, which I fuppofe will feldomfall out, impute it to the multitude of my empl-jment ; I never f aw the workjiltoge^ ther ; and my thoughts beingfcatiered tofo many fubje^is through- out the week, I could not alivaysfodiHinUly remember what I had written: In fhort, if thou rcceivefi any benefit, return me but the relief of thy prayers for an increaje oj Abilities, and a faithful ufe of them to the Lords glory ^ and I fhall be abundantly recompenced, npo- TTPOAE ro'MEN A, Or, A P R i ^'a '6^ :' " " Wherein, befidts an Explication of the Tide, fcveraln^c (Tary pre- liminary Qu^fticns are handled and difcud- d. Intend, hj the ajfislAncc of gods holy Spirit, in thfi ^eekjj returns of ihis LiU:iire, to hai^dU the Efiftle^ of Jamts ; 'cusfull of ufifptl andfraU%cal matter \ ,-/ have the rdther chofen this Script ftre, that it may he an a'Uy tothofe comforts, ^hichin another Exercifti, ] have endevortd to draw cat of the ^l^ of Ifaiah. I ^culd at the fame time carry on the Do5irine both of ^nihand Manners, and Jhew you your duties, together ^ithyour encouragements, hfi ^ith a Ephraiayo^ [Jjould only love to tread out the corn, and nfnfe to 4 Hofca lo. 1 1 break the clods. iVe are all Apt to divorce comfort from duty, and to content onrfclves W^ith a ^ barren and unfruitful knowledg of Je* b % Pet. i. 8. fus Chrift ; as tf ak that he reqairtdof the World, ^ere only a few naked J cold, and un?6live spprthenHons ofh^s mtrit ; an^ all things ^erefo done for \Xi^that nothing remained to be done by US : Thfd ts the Wretched conceit of many in theprefent age, and therefore ei- tker they abufe the fwierntrlS of Grace to looicnc^S, f>r the power of it to lazinefs. Chrifts mcri: and the Spirits efficacy ^\re the comtron places f^^m "^htnce thej draw all the defevce-t an^ excufes of their own wantonnefs and jdkne fs. *Ti6 true, Gcd .'-^ath cpcntd an excd- lent treafureiu'the Church, to defray the debts of rumble finncrs, andto^pear the expcnccs of the Saints to Ht.tven ; btic there U no- thing allowed to wanrcn Vio6'\g\\%^^ho jpend freely ^ andftn lavifh- ly^^pon the metr account of the riches of Grace : at in your ccari^ takh biq.uefis, ^htnyon leave Monies tn the ^dj of afiocl^, *tU to erscourage men in an honeft calling, n§t tofeedriot and txcefs : c ' '7^ whoever left a fttmfor Drunkardj ! or a flocks to be employed in , ^^ "''• . dicing and gamtvg I Again,! con fejj, ^hat ever Grace doth, it doth ^'^^ o * oro free/]/ ; « we have Grace for GraC:', Joh. 1.16. that ^, Grace for uiio mc.to , Graces fak^e. But there » a dijferc'nce between mcui and means ;rcd ex mc a a School-rnafhtr may teach a Cktld "r^iiSyfreely, and yet he mufl b^nicarc^quot^ take pains to ff el hiJ learning: and there ud difference between Caufalityrfw^ Order ; mercy u never obtained bt^t in the ufe ^/Apoao'lu means : fVifdoms dAe u diSfenfed at Wifdoms gate, Prov. 834. yet^juAll But the ufe of means doth not obligfGod to give mercy ; there are .^ ^ y(ktt.v conditions \^hich only (hew the way of Graces forking. Again, I ,vom. n. 6. A grant ^rot, in Uc, The Preface to the whole Epiftlc. grant, that cioftK^ Sfrith Chrift ia an exceUtnt dnty, and of the high- efi imforttince t>. Ilrligion "^ kt^t inChrlfl there are no dead and faflefs branches : Faith is not an idle Grace ; ^here ever it i/, it frhUtpsih in good ^orkj* 7 o evince all this tojonjhave chojen to explatn this Bpiflle ; the Apofile ^rote it upon the fame reafon, to ivity to prevent or cheeky their mi/pri/ioKS, >^ho crjed up naked aj>- prehenfions/(?r Fiith,rofcfliDn/^hat ]^vc^s this VFM / 3. what was the time cf \iQriting it ? 4. Thf p-rfons to rvhom it \^^as Written ? 5. wh^t is the occafion, matter, and fccpe of it f - 6* The rtafoK of that ttrm in the Title, Cat hoick or General ?* 1. ConcerKi*>g the Divine Anthoritj of this Epiftle, I defire to di/cttfs it with n^iererce and trembling '^ *tis dAngerous tolooftn foundation ftones: I [houldwholy have omlted this part of my yfork^, but that the difference isfcfam:ui ; and, to conceal known aJver- farics, is an argument cf fe^r and difiruft : The Lord grant that the cure be not turned into a fnare, and ihat vain men may not ««- fettle themf elves by ^hat is intended for an eftablifhment, Tl^at ^hichgave occaftonto doubt of this Epiflle, Veas feme p^ff^g^s in Jerom and Eufebius^ in which they feem, at leaft by reporting the fence of others, to infringe the Authority of it : I /ball give yon the p^ffages, af^d then fhiw yoH ^hat Itttle reafon there is, ^hy they fhonlijuftle Jamts cut of the Canon. The paffage <>/Eufebius run- ^AftVcu< UKKtioUfyS^o ^hat is, And thefe things concerning James, whoCe Eoiftk that is reported to be, which is the fitft among the Epiftles The Prbfacb; to the whole Epiftle. Epiftles called Univerfal J ^yet wearetoundcrftand that thehmefSoDc Ram^ is not voyd of fufpicion : for many oFthe AncienoJ make no mtnti-«^>' rcndcrcth on thereoir ; nor oi Juie^ being alfo one ofthe fcven, called Univer- 1'''^^ Claufc, fal: yec notwithftanding we know them to be publqody read i^'ftoi^^^ «< nsoft Churches : So far Ea(cbiu$. The other p^ffage of g Jerom is voy^v^}cu, this; JacobasunamtanLumfcnpfic Epiftolam, qua?& 'P^2iahalio^]^JJ*'j^"-j'^ quodam fub ejus nomine edi^a efle allericur, licet p3uU/Mark, ^'fome parages in Luk. 22. ^L*^ ^jj'^^' * the beginning of the eight Chapter of }ohv\ Jome p^jfages in Cap.J. Jwi'^ £«I efthefirfi Epiflle of John, fVhere would profane n^fs (fay ? andjfthyxnium, this Liberty {hould be alloyved, the fisod of Athtifmflop tts courfe f ' Sextu* Sfnen- But be fides all this, Why Jhould a few private tejitmonies prejtedice ?J ^^^[* ^'^^^' the general cenfent of the Church, Whtch hath tranfmit ted this E- l'*HiVr*on!'«l* pifile to us, together With other parjs of the J^ewTeftament ? F or v^rfnt Pch^^ ifwegotpt.\itxui\ reftimony, thtreisno reafon but the greater '^b^» number fhould carry it ; *twere eajie to infUnce in Cour^cels and Fa- ^ ,^^* CAfAn^^ thers, whQ by an unammom fuffrage have commended this Epifile^H^"^^^^ ^*"' to the Faith and reverence of the (f^kurch : Thofe Canons wkich^^'^^E^fibi^ ^' commonly go undtr the name of the Apojiles 1 (though I build not Ulmkli d^^c:* much upon that teflimony) dtcreedit to be received for Scripture ; ^nccih ic from fothe Councefof\.m^\<:i.\fCan 59. (oofW\t^\%,capq. fothethird''^^^'' "^^^^ ^'^ Council of Q\x\}i\^^^ cap ^-js of OtiDgv^ cap. 2^, Conciljum Cabi-^u!',"/;] ^ B^ loqenre,f^/>.,3 jv <>/Tckdo, c^tp, 3. Sojor.thi "^t^Mjetit of the mofl c'c! hi^t, r.ij. A 2 Ancient m" / The] Pk'h p 'Ad B''tdtlife' whole Epiftk. AhCuHt Fathers, hy whom Uta cjuoied as Script un j as by Ignt- tius, 5/?x//. acobu , (iuem Cefttlcma», C^hich moved Luther to rejeU thi^ Bpifile^ fhall be anfw(Te Jhould doubt of this Title, mon then of Pauls name before his £pifiles : *Tis true, there ^erejome fpuriopi4 rpritirigs that carry ed the namsscf the Apoflles.as the Afts of Andre w,?'fi received into the Canon ^ thongh ir. the rar.ktJig of it there be a variety : In the Greeks B^hlis it JHJlaiKeih the fame place which We ajfign to it. Some ihir.k^the Epiflle of Peter .^ ^ VPOi firfi Written : But in fo great an uncertainty who can deter- ^^''^.*'^'*^, ^ mint any thing < Certain we are, that it Was written after that He- ^JtT o^y^r refies were fomfwhat grown, and befsre JeruGlkm drew to its end ; ffficrc foUn for What St, JimrS theateneth^ St, Paul takfth notice of as accom- fii^m cd faU- plijhcd, lThef.2.l6. ^eakjng of the people of the Jews, hefaith,'^'''' o'Hif^n- Wrath is come upon them, HfT^Tfe^®-, to th: atcermol^ ; ^^^^^^"l^'^'iJ bma is denounced in Chap, 5. of our Apofile, The critical Reader, that ^p.,a niliee^ Would know more of the time and order of this Epiflle^ I refer to rmtar , coi^ra Eufebius Neirembergius,//. 1 1. de 0;igine Sacrje Scriprurx, c. 1 5. ? "«* cpinmm IV. The Perfoni to whom he Wrote are (pecif^d in thefirjl Verfe, -^-^/"J^'p^.f'' To the tyvelve Tribe* &c. which we (hall explain anon • Let itfuf- ^ ,h^nn s,*^ V** ficefor the prcfent, that he writeth chiefly to thofe among them that cob'. , jajs were gained to the Faith of Chrift^ though there be m^ny p-^Jfages miximc di\i- interfperjedwhich do concern the unbelieving Jews : See Chap. 5. ^'*''^ tntentio^ V. T. and the Reafons there alledged in the Expofition, "^^^^^ Aiirh* V. For the occafioD, matter, and fcope, jou m.^y take it thus : ^rit fiicm fint (Certainly one great occajion Was that Which '"Aoftin takjth notice o^cribus nihil cf^ to Wit, the growth of that Opinion in the Apoftles days, Tnat a ^'}^^''^^k^ tare naked Faith was enough ta Salvation, though good works ^^^'^'l^^l^ were ^ The Preface to the whole Epiftle. were negkiSed. 'Tu cfear that fomcfuch thing "^as crjei up hy the School <>/ Simon ; Now Samaria being nigh to Jerusalem, our ApO' fl/e, yxhofe tKlpeSiion ^of moflly confined to thofe Churches, might rather then others take notice of it. But this concerneth hut a part of the Epifile ; the more general occafion ^a4 the great degenerati- on of Faith and Manners, and the growth of Libertine DoClrimi ; 06 about Gods being the Author q\ (in, the fufficiency of empty "^mhand niktd ProtelHon^&C }Vhen the fVorld ^Aras newlj plowed and farved ^'ith the Go/pel, thefe tares came up together )^ith the good Corn ; As alfo, to comfort Gods children again fl the violence of the psrfecutions then exercifed upon them, and to awaksn the men of his own Nation out of their (iupld ffcnrity^ Judgments bein^ e- ven at the door, and they altogether fenflejs : Therefore the Vc^ocle Epifile is fraught "if^ith excellent [nfhrutlions,how to b^ar afflidions, 10 hear the Word, to mortifie vile affcdions, to bridle the tongue, to conceive righrly of the Nacarc of God, to adorn our Profeflion with a good converfation, with meeknefs,and prac^and charity ; finally^ how to bchjve our fclves in the timeol" approaching misery: All thefe ^ andm.iny other DoBrines, are fcattered throughout the E' pi file ; fo that you may fee 'us exceedi^ig ufeful for thefe Times. V I. Concerning the Title, Catholick or General Epillle, chicle is the Title given all the [even latter Epifiles, I a»wer, In fome Copies 'tis x-cWof/xJijCanonical; but prohably that's an Error : Why r^e« Catholick? Many Reafons are given : Occ\imtn\n'iy and out of htm Bctljthinketh 'tts becaufe they were not infcrihed to any par^ ticular Nation or City, as Pauls are to Rome, Corinth j&c. But this holdeth not in all, feme o/Johns being dedicated to ■.rivate perfons, 10 GtiuSyandthe 'E\iAL%dy , a*id then there mnfi he more then fi^ ^ has^^t m- '^^^,fhat to the Hebrews betfjg dtre^edto the fame perfons to which. Itolai Cano- P^Cer <«w^ James wrote theirs : Some fay ^becaufe they contain Unl- n.cas & . Ci* verfal Djdrine, t.T ^lAa-" vrop^.yto thofe which are in or of the difperfion.But what fcactering or dHperfion is here intended ? I anfwer, i. Either that which was occafioned by their ancient Captivities,8nd the frequent changes of Nations, for fo there were foroe Jews that ftill lived abroad, fup- pofed to be intended in that expreffion^^^^.y.^ 5. Will he go to the difjierjed among the Gentiles ? Or, 2. More lately by the perfecu- * ^i 3 tlon fpoken of in the eighth of the A^s : Or, 5. By the hatred of * ' ^* CUudifti^ who commanded ail the Jews to depart from Rome, AUi i8.2. And 'cis probable that the like wss done in other great Cities; the Jews, and amongft them the Chriftians, being every wliere caft oat, as John out o? Ephefus.^nd others out oi AUxan^ dria. Or,4.Some voluntary difperficn^the Hebrews living here and there among the Gentiles a little before the declenfion and mine of their State, fome in Cilicia, fome in Pontusficz. Thus the Apoftle Peter writeth, l P^f.i. i. To the firangers fcattered throughout PontHs^ Cappadocia, Afia.and Bithynia» [xcufm^ Greeting,'] An ufual falatatioDjbut not fo frequent in Saipture. Cajetan thinketh it prophane and P«gani(fa,and therefore qucftioncth the Epiftle,buE unworthily : we find the fame falutation fometimes ufed in holy Writ, as to the Virgin J^^r/, Lukei.i2» p^«wf 5, (the fame word that is ufed here)H<«i/ thou that art highly favored. So AB^i^*!"^^ Tht Apofl/es,amd Elder s^and Brethren fend (x^t^^) 2>^^^^^^i, ^^ the. Brethren Which are of the Gentiles, Ufually 'cis ^race^Mercj and Peace ^ but fometimes ^r^^^/wf. Obfervations out of this Verfe are thefe : I. From \k!i%x.y'James a Servant ofGod.he was Chrifts near kinf- man according to the flefl), and therefore by an Hebraifm called The Brother of the Lord, GaJ.i . I p. not properly and ftridly, as fofefhs fon (which yet was the opinion of fomq of the * Ancients) * Euf.bius by a former Marriage,but his Coufia Well then, fames the Lords W^''^'*^ Kinfman, calleth himfelf the Lords Servant : The Note is. That fn^oihfr'. inward priviledges are the heft and mofi honorable, andjpiritual kin U to be preferred before carnaU Mary w«S happier, Gejiando Ckriftum corde quam utero ; in having Chrift in her heart, rather then her^omb^tnd fumes in being Chrifts S crvant, ihtn his^Sr^?- rW>Hcar Chrift himfdt fpeaking to this point,/^/^M 2.47,48,49. when one told him, Beheld, thy mother and thy brtthren (^ and with- out deftring tojpcakwith ^kf :Chrift anfvvered,^i& with Notes , Vers.i, and ^ho are my Brethren ? And he ftretched forth his hand to hid Dtfcip/eSy andfaidy Behold my Mother and mj Brethren ; For ^^hofoever/haii do the IVitl of my Father Which is in Heaven^ the fame is mj Brother, Si^er and Mother. The trueft relation to Chrift is founded in grace, and we are far happier in receiving him bj faith, then in touching him ^ji/W ; and he that endeavors to do his Will, may be as fureof Chriftslove and cfteem^as if he were linked to him by the neareft outward relations. Ohfervat* 2. 2, *Tis no dijhonour to the highefl to he (thrifts Servant: fames, whom T^^/calleth a Tiliar, calleth himfelJ a Set vant of thrift ; and Davi^ a King faith,P/^/»? 48. i o. / had rather he a door-keep^ er in the houfe oftnj God,then dwellin the tents ofwickednefs.'^ht office of the Nethinims, or door-keepers in the Temple, was the loweft ; and therefore when the queftion was propofed,what they fliould do with the Levites that had warped from Cod to Idols, ,Cod kkby T hej /haU hear their ini(jiHity, that is, they (hall be de- graded, and employed in the loweft Omces and Miniftries of the Temple, which was to be porters and door-keepers ;kc -E^f 4^.44. 10, 11,12,13. Yet faith Z)^W, liiad rather he a door-keeper : car- nal honour and grcatnefs is nothing to this. Taul was an Hebrew of the Hebrews, 'Phil^^^'y. that is, of an ancient Hebrew Race and Extradion ; there being,to thememory of man, no ?r of elite in his Family ,or among his Anceftors ; which was accounted a very great honour by that Nation : yet faith Panl^ I count all (sav^xtKcL dung and dogs-meat in comparifon of an intereft in Chrift, ThiL'^.S, Obrervat 2 ^ ' ^^^ higheft in repute and office in the Church ycr,are ftill but * ^* fervants. James aftrvant, i Cor.4,1. Let a man account of us, as ofMinifters of Chrift, The fin of Corinth was man-worfhip, in giving an excefs of honor and refped to thofe Teachers whom they admired, fetting them up as heads of Fadions, and giving up their faith to their diftates ••♦The Apoftle fecketh to reclaim them from that error, by (hewing that they are not Mafters, but Minifters : Give them the honor of a Minifter and Steward ; but not that de- pendance which is due to the Mafter only. See 2 Cor, i. 24. JVe have not dominion over jour faith, but are helpers of your joy : We ^ve not to prefcribe articles ot Faith, but explain thttn. So the Apoftle Peter bids the Elders not to behave themfelves as lords over Gods her it age ^ i Pet^^.^, not to mafter it over their Confci- encf s. Our work is meer fervice, and we can h\^t perfwade^ Chrift muft Chap. I. ufonthe Efiflle of ]\uie.$. Vers.i iDuft impofi.upon the Confcience. 'Tis Chrifts own advice to his Difciples in Mattk 25.13. Benot je called Mafters, for one is ' jour Mafter, even Chrifl, All the authority and faccefs of our teaching is from our Lord. We can prefcribe nothing as necelTary tbbebeleeved, or done, which is not according to his Will, or Word. In Qiort, we come not in our own name, and muft not ad with refpeft to our own ends j we are fervants. 4. Afervant of God, and offefus Chrifi.^ ^^ a/Ifervices ^e Ohfervat^ 4. wufl honour the Father and the Son alfo: J oh. 5.2 3. God "i^lll have aU to honour the Son^as thej honour the Father ; that is, Cod will be honoured and worflbipped only in Chrift. 7^^.14.1. Te heleeve in God, beleive alfo in me, Bekeving is the higheft Worfhip and refped of the creature ; you muft give it to the Son, to the fecond perfon, as Mediator, as well as to the Father. Do dutic s fo as you may honour Chrift in them ; and fo, Firft, Look for their acceptance in Chrift. Oh, it would be fad if we were only to look to God the Father in duties 1 Ad^m hid himfelf, and durft not come into the prefencc ot God, till the pro- mife of Chnft.Tbe Hypocrites c\:y€d^Ifa.i^A^.pyho /hail dwell with confumingfire ? Guilt can form no other thought of God by look- ing upon him out of Chrift ; we can fee nothing but Majefty armed with wrath and power. Butnow*tisfaid, Ephef,^, 12. That in Chrift ^e have accefs With boldnefs and confidence : For in him thofe Attributes, which are in themfelves terrible, become fweec and comfortable ; as water, which is fait in the Ocean,being ftrain- ed tfirough the earth,becometh fweet in the Rivers : Thit in God, which out of Chrift ftriketh terror into the Soul, in Chrift begets a confidence. Secondly, Look for your afliftance from him. You ferve God in Chrift, when you ferve God through Chrift ; Fhil.a^. 15. i can do aH things through Chrifl thatjirengtheneth m^* When your •wn hands are in Gods work, your eyes mnft be to Chrifts hands for fupport in it ; Pfal, 12 ^,2. As the ejes of fervants look^to the hands of their wafters, &c, YoU muft go about Gods \V and the children of God out of their dwellings ; ferem.^.jf^, Onr dx>ellings have cafi m out. Your houfes will be weary of you when you diftionour God in them, and you will be driven from thofc comforts which you abufe to excefs: Hot doth but make way for rapine. You (hall fee in the fixth olAmos, when they were at eafe in *5'^'«?w,they would profticute V^vids muiick to their fportive- nds and common banquets : Amos 6 *S*T hey invent to themfelves infiruments ofmuftck^like David-: Bat for this God threateneth to fcatter them , and to remove them from their houfes of luxury and pleafure ; and when they were driven to the Land of a flranger, they were ferved in their own kind; the BubjhnUns would have TempU-mtifick^ , Pf^L 1 37. 3. Now la us have one of your Hebrew font gs : Hoihk)^h\xz ^n ho Ij fcng would ferve their propkane Jport, And fo in all fuch like cafes, when we are weary of God in our houfes and familiesjour houfes are weary of us;Dxvids houfe was ouc of ord-jr, and then he wis forced to fly horn ir, 2 S^m.i'). Oh then,whcri you walk in che midft o your couibrts, your ftately dwellings and houfes of pomp and pleafure, be not of Nehuihahjfz^zars fpirir,when he walked in the palace of Babylon, and faifil, ^Dan,^^o, Is not thu great Babel Which I have bmit f Pride Chap. I. 4n Expofitton,with Notes^ Vers.i. Pride grew upon him by the fight of his comforts ; nor of the fpirit of thole Jews, who,when they dwelt within fealed houfes, crycd, The time to build the Lords Hotife is not ccme^ Hag.i.ij2. They were well,and at eafe,and therefore negleded God : But of Davids fpirit, who when he went into hisftately Palace, ferious thoughts 9ndpurpofts of honouring God arofe with his fpirit, iSam,\,z* Shall I dwell m an houfe of^edar, and the Arkj>fGod drvell ^ith" in Curtains ? Obferve the different workings of their fpirits : iV^- hHchadne^z^^r walking in his Paltce groweth prondy Is not this great Babel ^hich I have built ? The Jews in their fciled houfes grow carelefs, The ti^^e to bnlid the Lords houfe^is not come : David in his curious houfe of Cedar groweth religion ;Whit have I done for the Ai k of God, who hath done fo much for me ? Well then, honour God in your houfes, left you become the burdens of them, and thejjpue you out. The twelve Tribes were fcattercd. - 2. Theinfallibilttj of histrmh, they were puniftied, as their Ho can ^^* Congregation had heardy (as the Prophet fpeaketh.) Injudicial Difpenfations 'cis good to obferve, not only Gods Juflicey but Gods Truth, No calamity befell Jfrael, but what was in the Letter^ foretold in the Books of Mofes : A man might have written their Hiftorj out of the threatenings of the Law : See Levit.i6* 33.// je "^alkjoontrary unto me, 1 ^illfcatterjou among the Heathens, and will dra n> a/word after jou. The like is threatened in Deut» 28. 64. And the Lordjhall fcatterjou from one end of the Earth unto another among all the people : And yim fee how fuitable the event was to the Prophecj : And therefore I conceive James ufeth this exprefBon of tht twelve TrpbeSyVjh;,n that diftindion was an- tiqaated,and the Tribes much confounded, to fliew,that they,who were once twelve flourifhing Tribes, were now, by the accom- pldhment of that Prophecy ,fadly fcatter ed and mingled among the Nations. 3 . The tender nefs of his love to the Btleevers among them ; he hath a James for the Chriftians of the fcattered Tribes. In the fe- ver eft ways of his Juftice he doth not forget his own, and he hath fp^cial Confolations for them when they lie .under the common Judgment : When other Jews were baniftied, fohn, amongft the rel^, was banifticd out of Ephefus into Patmos, a barren,miferible Rock or 1(1 ind, but there he had thofe high Revelations, Rev.1.5?. Well then,where ever you are,you are near to God, he is a God at Tiand, Chap. I. upon the Ep/Jile of James. Vers. 2, g hancl,and a God afar off; when you lofe your d welling,yoM do not \ok your incereft in Chnrt ; and you are every where ac home, buc there where you are Grangers to God. Verf. 2. Mj "Brethren, count it all 'joj ^heny onfall into divers tempt4tioHs» Mj BrethnniJ An ufual Compellation in the Scriptures,and ve- ry frequent in this Epiftle,parily bccaufe of the manner of thej ws, who were wont tocill all of their Nation Bcethren ; and partly be- « Sec icnu\ caufe of the manner of the * ancient Chriftians, who in courtefie in a^oL cAp^il ufed to call the men and women of their Society and Communion ^^ Z*/^* ^^y^- Brothers and Sifters; partly out of Apoftolical kindnefs,and that the '^ ^"^ ^fU.z. Exhortation might be feafoned with the more love and good-wiil. txand!ti'ber% \_CoHnt i>] That is, though fenfe will not find it fo, yet in Jpiritu- pomi a I judgment you muft fo cfteem it. [_^lljoy'} That \Sy matter of chief py, 'tta^om' y^//is thus ufed In the writings of the Apoftles ; as in I Tim,\, 1 5. -Trato-Mj '^S'o')(jii ^.^i<^-> Worthy of all acceptation, that IS, of chief acceptation. {pvhenyefalQ The word fignifies ^^^^ ^-ji- fuch troubles as come upon us unawares, zsfudden things do mo(l ^^y^ dijcompofe the mind ; but however, fays the Apoftle, ^henyefall, and are fuddenly circumvented, yet you muft look upon it as a cryal and matter of great joy •, for though it feemcth a chance to us, yet it falleth under the Ordination of God. ^Divers'] The Jewilli Nation was infamous, and generally hated, efpecially the Chrifiian fews^whoj befide the fcorns of the Heathens, were exercifed with fondry injuries, rapines, and fpoils from their own Brethren, and people ot their own Nation, as appeareth by the Epiftleof Feter, who wrote to the fame perfons that our Apoftle doth ; and alfo fpeaketh of divers or manifold temptations, I *P^^ 1 .6* And again by the Epiftle to theH^^r en?/, written alfo to thefe dijperfed trthes ; fee Heb.io. 34. Te took^joy fully the (pnling of your goods ; that is, by the fury cf the multitude, and bafe people, againft whom the Chriftlans could have no right. [Tentations^ So he calleth afflidi- ons, which to Bekevers are of that ufe and habitude. Obfervations. I. My Brethren^ Chriftians are linked to one another in the Ohfervat, i, bond of brotherhood* It was an ancient ufe, as I (hewed before, for Chriftians of the j^w? Commnnion to call one another Bro^ thers and Sifters^ which gave occafion of fcorn to the Heathens C then j ID C H A p . I ♦ An Expofttior/) with Notes y V e r s . 2 • then ; Sj^odfratres nos vocdnnm.infamant, faith TertPtliiaft:And it is ftill made matter of reproach ; what feoff more ufual then that o^holy Brethren f If we will not keep up the title, yet the afe^ii- *«,wbich becomes the relation.ChoM not ceafe. The term hinteth duty to all fores of Chriftians,w^W^,beeaufe he doth not judg according to the ^orld. Paul's fcorn of all fublunary accidents arofefrcm his fpirifual judgment concerning them, Rom.^.iS, I reck^on that thefuffcrings of thi^pfejent ^orld are not Worthy to be compared with thejojs that/hali he revealed in us. Senfe, that is altogether for prefent things, would judg quite othcrwil'e ; but faith the Apoftle, / reckon^ (i,e»J reafon by another manner of rule and II Ch A p . I . Upon the Efiflle of James. Ve r s .2. and account : So Hei^, 11. 26. 'ci$ faid, That Aiofes efleemed the reproach ofChrifl better then the treafUres of.SgJft: His choyce yea Tee was founded in his judgment and efteera. 2. Judg by a fupsrnatural light : Chrifts eye-faWe mufl: clear your fight, or elfe you cannot make a right judgment : There is no proper and fit apprehenfion of things, till you get within the vail, and fee by the light of a SanEluarj Lamp, i Cor, 2.11. The things of God knoweth no man^ bnt bj the Spirit of God: He had faid before, Verf. 9. Eye hath notfeen, ear hath not heard^c^c. (i,e,) Natural fenfes do not perceive the worth and price of fpiri- tual priviledges : for I fuppofe the Apoftle fpeaketh not there of the incapacity of our underftandings to conceive of hcjvenly joy?, bat of the unfaitabienefs of fpiritual objeflis to carnal fenfes ; a man that hath no other light but Reafon and Nature, cannot judg of thofe things : Gods Riddles are only open to thofe that plow with Gods Heifer : and 'tis by Gods Spirit that we come to dif- cern and efteem the things that are of God ; which is the main drift of the Apoftle in that Chapter. So T>avid^ Pfal, ^6.9, In thj light we jhalfee light : that i$>by his Spirit we come to difcern the brightnefs of glory or grace, and the nothingnefs of the world. 5. Judg by fupernatural grounds: many times comon grounds may help us to difcern the lightnefs of our grief, yea carnal grounds ; your counting muft be an holj counting:Thok in the Prophet faid. The bricks are fallen ^but ^e ^iH build with hewen [ioneSy Ifa.p.io Tisamifery, but we know how to remedy it : fo manydefpife their troubles, fVe can repair andmake up tht^ lofs again^ or knorv how to deal "^e II enough with thia miferj : All this is not a right judgment, but vain thoughts ; fo the Prophet calkth their carnal debates and reafonings,?rr.4.i4 How long Jhal vain thoughts lodg "Within thee f that is, camal (hifts and contrivances,by which they defpifed the judgment, rather then improved it. True judging and counting always folio weth fome fpiritual difcourfe and reafoning, and is the refulc of fome principle of faith or parience : as thus, Taj a miferj^ but God will turn it to our good ; Gods CorreClions are Jharp^ but ^e have ftrong corruptions to be mortified ; ^e are called to great trjals^ but W^^orkfth cTox-z/xtu), tryaiot experience ' and fames feemeth to invert the order, faying, ihiit S'okhaiqv trjal ot expert- tPice "^porJ^th patience. But I anfwer, i . There is a difference be- tween the words jthcre 'tis cro;t//z^> here^cr(j;ti^/oj^, and fo fitly ren- dred ihtxQ ^experience, here, trj/aL a. There Pani fpcaketh of the effedl of fuffering, experience of Gods help,and the comforts of his Spirit, which wox\i patience ; here, of the fuffering ic ftif, which from its ufe and ordination to Beleevers, he calleth trjal, becaufe by it our faith and other graces are approved and tryed. {Of jour faith,'] that is, either of your conftancy in the profeffion of the Faith, or elfe oi faith the grace^ wl'ich is the chief thing exercired and approved in afflidion. fVorks^h patience. Thf original word IS Koli^yd^tlMyperfe^' tth patience: But this a new Paradox, how ^pWlion or trja/, which is the caufe of all murmuring or impatience, (hould work patience ! lanfwer, i. Some expound the prcpofitlon of a «4if«r4/p^^/- ence, which, indeed, is canfed by the meet afflidion ; when we are ufed to them, they are the lefs grievous : paflions being blunted by continual exercife, grief becometh a delight : But I fuppofe this is not in the aym of the Apoftle ; this is a fiupiditj, not 2l patience. 2* Then I fuppofe the meaning is, that ourtryals minifter matter and occafion for patience. 3. Gods bkffiogmuft not be exclu- ded, the work of the efficient is often given to the material Caufe, and tryal is faid to do that which God doth ; by tryal he fandifi- cth afflidions to us, and then they are a means to beget patience. * Bum nulla 4* We muft not forget the diflindion between pumjhment and adverftoi dc» trjal : the fruit of punifhment is defpair and murmuring ; but of jk'u, quern nuL- xxy^\^ patience and fweet fubmiflion. To the wicked every condi- ia projperttas j-^^^ jj afnare; they are * rf^ by profperity, ind dejc^ed GiT^^Mor, '^y adverfity : but to the godly every efate is a blefling 5 their pro- IgnK mn e'fi fperity worketh thanksgivings their adverftty, patience, Pharaoh diver fus & dim and Jcram grew the more mad for their affidions ; but the P^opie^^^^ yerfaagit.pa- of God the more patient : The famefire^hat purgeth theCorrP^^^ wTJ"/rX'^^"^^^'^ theflalkor reed; and in that'^e in which the chaff is des toliit, Aug. burntj gold fparkleth. So true is that of the Pfalmift, P/Qeak^efs and livdinefs of it, and fo are lefs ftrangers to our own hearts ; Sincerity is dlfcovered ; z guild- ' ^^/>^^y^*^r^may(hlnetillitcomerhto/«W»^: in trying times Cod hcateth the furnace fo hot, that drofs \s quite walled ; every inttreft is cio(red,and then hirelings become changelings : There- fore, that we may know our finccricyj God ufethfcvcre wavsof Malt, I J. Xryal j Sometimes we difcover our own Vveaknefs ; We find'that faith Chap. I. ufonthe Efifile of ]M,i^s, Vers. 3. 21 ftith weak in clanger, which we thought to be ftrong out of danger; as the blade in the ftony ground was green, and made a fair (bew, till the height of Summer : Peter thought his faith impregn ible,till that fad tryal in the high Priefts Hi\\yMat,26*69, In pinching wea- ther weak perfons feel the aches and bruifes oi their joynts. Some- times w- difcern the Uvelinefs of gracejftars fiiine in the night than lie hid in the day : *Ti$ faid, Rev.i'^Ao, Here t4 the patience and faith of the Saints ; that is, the time when thefe graces are cxer- cifed,and difcovered in their height and glory : Spices are mofl fra- grant when burnt and bruifed ; fo have faving graces their chiefeft fragrancj in hard time? : The Pillar that condnded the IfraelUes appeared iiicloudhy day, but as ^fire by night ; The excJlency oF Faith is heclouded, till it be put upon a thorough Tryal. Thus for our felveSjthat we may know either thcftnceritj^ot the weakjiefj, or the Uvelinefs of the grace that is wrought in us. 2. Of for the worlds fake: Andfo, i. for the preftnt to convince them by our conftancy,that they maybe confirmed'xn {hQfaith,\^^eaktn^ ftag- gering, or r;z/frr^^,if altogether nnc ailed. Twas a notable faying of Luther^ Ecclefia totum mun^um convertit fanguint & orati- one: The Church convcrteth the whole world by blood and prayer. We are proved, and Religion is provcd,when we are called to ful- ferings : ?attV% bonds rr.sde for the furtherance of the Gofptrl ; Fhit.i»\l^\l,Manjiofthe brethren ^ axed confident in my bonds ^ and are much more bold tojpeak. the Word "Without fear. In pro- , fperous times Religion is ufually ftained with the fcandals of thofe ^y^^'^jy "^^ that profefs it,and then God bringeth on great Tryals,to honor and "^f '^^J -^ ^*" dear the renown of it again to the world ; and ufually thefe pre- ^'*,^ 'P^^"; vaik y«/if/« Martyr was converted by the conflancy of the Chri- '^<'''*^ <^ci^r ftians, Nicepklib.-^. cap, 26. Nay,he himfelf conftffech it ; when /C"^- he faw the Chriftians fo willingly choofe death, hereafoned thus^.'£^'''''^'^'[*''' within himfelfji'^r^/; thefe men muft be hone ft, and there isfom;- fjj^^ ^' ^'"'• Tvhat eminent in their principles^ So I remember the Aurhor of th« CoHHcel of Trent faith, concerning Anne du Burg^ a Senltor Sce Hlft, of of Paris, who was burnt for Troteftantifm^ That the death and (he Councel conftancy of a mmfo consjicmns ,di(^make many-curlom to know cf Tmit. p?.g. ^hat Religion that \V^, for Vphich he had conragioHfly tnd'ired^^^' * ^"'^'^^ ptinijhmtnt, and fo the number Wm much encreafcd. 2. We are tryed with a refp.d: CO the d^y of Judgment; t Pet \,q.That the try J of yoftr faith may be fonnd to pru'fe and honor in the day " D3 • . cf 2 2 Chap. I. An Exfofitioriy with Notes y Vers. 3. ofChri(is appearing, God will juftifie Faith before all the world ; and the crown of patience is fee upon a Beleevers head in that folemn day of Chrift. Yon fee the Reafons why God tryeth. Vfe. ^'^^^ ^^^"» ^^ teacheth us to bear affli5at/u-g^2ce, the flronger; and often tryals put us upon frequent exer- vcKTfySiioii. cife: The Apoftle faith, Chajiemngyecldeth the cjuiet fruit of tHndo cifd- righteoufnejs to them th^ are exercifed thereby, Heb.i 2.1 1. The rriM pnfiriL, fruit of patience is not found after one afflidion or two, but l lid JPima pars ^{'^^i^^^xc. fxercifed and acquainted with them : The yoke af-. ftidm^fuiiim ^^^ ^ ^^*^^ beginneth to be wdl fetled, and by much bearing, i[uicliuviu y^^ learn to bear withquietncfsj for ufe perfedeth: aswefee, bciicca. thofe Chap^i. ufo/i tfj!! Epijfle of James. Vers. 3, 25 thofe parts ol" the body arc moft folid that are mod in aflionjand trees often fhaken are deeply tooted. Well then: i. It (lieweth, How careful you (hould be to exercife ycur felvcs under every crofs ; by that means you come to get habits oi grace and pa- tience 2 NegU^i caufcth decay • and Qod withdraweth his hand from iuch as are idle: In fpirituals,as well as icm^oidXs^ili^ence makftbrich, Prov, 10.^, 2. It (heweth. That it we murmur,or milcarry in any providence, the fault is in our own hearts, not in our condition : Many blame providence, and fay, they cannot d9 otherwt[e,their tronbles are fo great'and [harp. Oh confide rjTrj- 7»C(f; as if that would ''* make amendi for all the fmarc of their fufferings. The Note is, Thut *tii an exceRent exchange to part ^ith outward comforts for irnvard graces. Fiery tryals are nothing if yoa gain patience : Sicknefs with patience,is better then healthy Lofs with patience, is better then/^/». If earthly affeflions were more morrifiedjwe (hould value inward en/oyments and experiences of God more then we do. "P^^/ faith, 2 Or. 12. 9. I ^iff giory in wj infirmi'' ttes^ that the power ofChrift may reft upon me : Mifery and ca- lamities (hould be welcome, becaufe they gave him further ex- periences ofChrift. Certainly>nothing maketh affiiBions hnrdsn* fom to us, but our own carnal affe^ions, 6. From the fame we may obferve more particularly, ThatOhfervat.C. patience i^ a grace of an excellent ufe and value : We cannol be Chriftians without it ; we cannot be men without ir. Not Chri- ftians j for 'tis not only the ornament, but the confervarory of other gracesj how elfe fliould we perfift in weU-doing,when we meet with grievous croffcs? Therefore the Apoftle Peter biddeth us, 2 Pfr.1,5,6. to add to faith, virtue* to virtue^ k^owledg ; to knowledgy temperance •, to temperance^ patience \ where are all the requifites of true godlinefs: *T\s grounded it\ faith, direHed hy E know 2 6 Chap. I. An Bxfofitiorh with Notes y Vers. 4. iv perfeElion. We are led on 10 growth by this ajm and defer e : They hate fin fo petfcflly, that they cannot bequttt^ till it be utterly abelijhed: Firft they go to God for Jufijfication^ne dam^iet^th^t the damning power of (in may be taken away : Then for Sanfiification^ ne reg- net, that the reigning power of (in may be deftroyed : Then for Glorification, ne fit, that the very Being of it may be aboliflied. And as they are bent againft (in with a mortal and keen hatred ; fo they are carryed on with an earneft and importunrte de(ire of Grace : They that have true Grace, will not be contented with a little Grace : No meafures will ferve their ttirn. / >^duld by any weans attain to the refptrreUion of the deadS^M^ Pani^ PhiL^A i. that Chap. I. upoj^; the Epijlle of Jaue s, VERs.4. 29 that is, fuch a ftate ofgrace as we enjoy after the refurredion ; 'ci$ a Metonjmi of the Sui^jeH: for the Adjtinll : Free- grace, you fee, hsth a vaft defire and ambicion, it aymech at the holinefs of the glo- rions and everlafting ftate ; and indeed this is it which makes a Chriftiantoprefson-ward, and be fo eirneft in his endeavors, as Htb. 6. I. with 4. Let m go oh toferfeUion ; and then Verf. 4. *Tis imfojfihlefor thofc that \>(>ire once enlighteyted.&c* Implying, that men go back, when they do not go on to perfcdion : Having low ajmsy they go back^ardy and fall off. 2. Chriftians muft be adually perfed in all points and parts of Chridianity : As they will havefaith, they will have patience; as patience, love ani zeal: In I Pet, 1 . 1 5 . the rule is, ^eje hoh^ 04 I p.m holj^ in all may^ner of converfatioxi. Every point and pare of life muft be feafoned with grace ; therefore the Apoftle faith, ci' 'Tri^XAVA^es^'^y In every cretk and turning of the converfation ; So 2 Cor, 8. 7. Asje abound in every things in faith, and utterance, and kjiowledg, and in all di- ligence^ fee that yc abound in this grace alfo. Hypocrites are al- ways lacking in one part or another. The Corinthians had much knowledgand ncterance,and little charity: As mmy PfoftiTors pray much, know much,hesr much, but do not give much j they do not 9ffe)$7. abound in thk alfo : As Bafil faith in his Sermon ad divitej^ I know many that faft, pray, figb, rrl^rdv t ^JJl^a^v Iv^iJi^ln, S'ldJuvfjS^^u love all cheap ads ol Religion, and fuch as coft nothing but their own painsi but are fordid snd bafe, withholding from God and the poor, 7) o^i\©- Tifloi^ t??^ ^oittT}^ d^ilv^ i What profit have they in their other graces when they are no: per ted ? There is a link and cognation between the graces, they love to go hand in hand, to come up as in a dance and confort, as feme expound the Apoftlcs word, ^yjfuyriffctlif 1 Pet.j,'), Addto faith, vert ue^diQ, One allowed mifcarriage or negled may be fatal • fay then thus within your fclves, AChrifti^nJhotild be found in nothing Wanting: Oh, but how many fad defers are thtre in myfo/tl- if I were weigh- ed in Gods Bdliance, I fhofild be found much wanting I Oh ftrive to be more entire and perfed. 3. They ay m at the per fell ion of duration ; that as they would be wanting in no part of duty, fo in no part of their Uves, Subf^quent Ads of Apoftacy make our for- mer crown to wither ; They lofe \\>hat they have wrought, 2 Epift. John, verf. 8. All their fpiritual labor formerly bi:fto wed, is to no purpofe j and what ever we have done and fuffered for the E 5 Go'"pcl 30 Chap. I. An Expo fition, with Notes j Vers. 5* Go pel, 'cis in regard of God, loft and fo: gotten. So £^f)^. 18.24. when he turnethto imqmty, all the righteoufnefs that*he hath d,ne pjdll not he mentioned. As under the Law, if a Naz^arite had defiled himfelf, he was to begin all anew ; Nfimh^6. 12, The days that ^y?ere before pjall he lofi, hecaufe his feparation ^as defiled : As if he had fulfilled the half part of his vow, or three parts of his vow,ytt all was as Co be null and loft upon every pollution, and he wss to begin again : So 'tis in point of Apoftacy, after ,by a folemn vow and confecration,we have feparated our felves to Chtift,if we do not endure to the end, all the righteoufnefs, zeal arid paciecce of our former profeffion is forgotten. Vcrf.5. If any of yen iackj^ifdomjet him ask^ofGodytkitgiveth to all mm liherally^ and uphraideth not ; and it /hall he given him. The Apoftle having fpoken of bearing afflidions with a minde above then:),cometh here to prevent an Objedion,which might be framed thus : This is an hard faying^ to keep up the fpirit not only in patience, but joy ; when all things are againft us, ^ho can abide it ? Diity is foon exprejfed,b\iZ how (hall we get it praEiifed f The Apoftle granteth it, 'cis harA, and it will reqairc a great dt^l of (pi- ritual skill and Wifdom ; which if you want (faith he)God will fur- nifh you,'f J*?// askjt of him : and upon this occafion digreffeth into the rules and encouragements of prayer : In this verfe he encoura- geth them by the natpsre and promife of God. But to the words. * N n dub't' Jfany of you] * This //doth not argue doubt, bwt only inferreth trr.nu eft, fed ^ f^ipp^hion. But why doth the Apoftle fpcjak with a fuppofition ? fuppicnth. Who doth not lack ^(fdom f May we not ask in the Prophets que- Kofea 14. ft ion, fVho is Xioift f Who is prudent 1 1 anfwer, I. Such expreflions do more ftrongly aver and affirm a thing,as MaL\,6. If I he a Fa- ther, Vphere is my honor ? If I he a M^Her, Vehere is my fear ^ Not as if God would make a doubt of thefe things.but fuch fuppo- licions are the ftrongeft affirmations, for they ImTply a prefumption of a concejfion ; You'l all grant, I am a Father, and a Adaflcr^&c, . So here. If you lack, wifdem ; you will grant, you all Isck this skill : So Rom, 1 3.p. If there he any other Commandment, &cJXhQ Apoftle Vm\N zy^tx^xn^s another Comma>3dment '^ but he proceeded upon that grant ; So 2 ThefA.6, it'z^y If it he a righteous thing,(^c,ThQ Apoftle taketh it for granted, 'cis righceous,co render tribulation to the Chap. I. upon the Ep file of Jamb s,^ Vers. 5. 31 the troublcr; and proceedeth upon that grant: and therfore we ren- ders it iffi:tniliydy, feeing it « &C. So /^w.5.1 5. Jfhe hath com- mitted fms ; why,who hath not ? 'lis, I fay, a proceeding upon a prefumption of a grant. 2. All do not lack io a like manner : foms want only further degrees and fupplies ; therefore [_ifjou/ack,2 with a fuppofidon, it" you lack it wholly, or only more meafurer. £pFtJdom,yTn to be rtftrained rothe ciicumftances of the ttxt,not taken generally ; he incer.deth wifdom or skill to bear afflidions : for in the onginal, the brginning of this Verfe doth plainly catch hold of the het I of the former, hiiJ.nS'iyt ^htto/j^oi, and then «^ Tii v/xay Keiiildu-y Uckjng nothiyig^ and prcrently,i/^>jj of you Uck, \_Ltthim a^k^itj That is, by fetious and earntft prayer. [_0f 004,2 To whom our addrtfTes muft be immcrdiate. {fThat giveth to all mejf\ Some fuppofe, \i implyeth thenacuialbentficence and ge- neral bounty of God, as indeed! that's an argument in prayt r, Goi that giveth to all men, \^tll not deny hii Saints : As the Pfalm:ft maketh Gods common bounty to the crtatnres to be a ground of hope and confidence to his people , P{al.i45. 1 6. Tkon-fatufiefi the defire of every living thi»g ; and upon this h^s truft groweth, Verf.i p. He ^ill fulfil the defires of them that fear him. He that fatisfietb every living f ^/«^,certainly will fatisfie his ownfervants. There is a general bounty of God, which though Uhcrallj difpen- fed, yet uoz Jpe dally. But this fence the Contexc will not bear. By all men then may be under flood,ill kinds of perfonSj/fw^jGr^^it or Barbaria, high or low^ rich ox poor : C^od giveth not with *i re~ jpeEl to OHtward excellency ; hc giveth to all men. Or elfe, 3. and fomoft fuitably to the Context,T'tf all oiktrs.'^Vi that feek him with earneftnefs and truft ; however *tis thus generally expreded, that none miaht be difcouraged, but apply himfelf to God with iome hope. [_Liherallyf\ The word in the original is (/ttaw?, which properly (ignifiethy/?;?/?/^', but ufually in matters of this nature 'cis taken for bountifullj .- I note it the rather, to explain many other places 'j zsMat, 6. 2 2. ChriJft would have the eye ftngle, that is, bounteous, not looking after the money we part with : So Rom. 1 2.8. He that giveth, let him do ir ty A/rAolA, ^tth ftmpUcity ; we read, but in the Margin, liberaiiy, or bountifully* So Acis 2. 46. They did eat their bread with all finglenejs of heart '^ that is,boun- teoufly, liberally, as we tra: (lite the word in other phces, as 2 Cer. Za*The riches of your (inglenefs; we USX^llC^liberality: fo 2 Cor a . 32 Chap. I. An B)cpofitiony with Notes y Vers.j pji. the fame word is ufed for bounryj and this word fimpiicity js (o ofccn put for bounty ^lo fhewi i.Thac ic mud come from the free and findc motion o^ our heartsj is they that give fpiringly, give With an hand h^lf [hut^^mi an heart half^HUng, that is, not (imply jVjhh a native and fiee motion. 2. That we muft not gire dccciffully,as (erving our own ends,or with another intent then our b( unty feerrerh to hold forth : So God gives fimph, that is^ * X S,m.7 zi as D/iz;/^expreflech it, * accord'wg to hU own hearty [^Andup* hraldeth no r/jan,2 Here he reproveth another ufual blemi(h of mar s bounty, which is to upbra'd others with what they have done for them ; and that eateth out all the worth of a kindnefs : ♦ Hacbcmfcii the * Laws of ccurtefie rcqairirg, that the receiver (houldff- iptir dim {^x j^gjr^^gy.^2.n6iih€ gwer forget : BuzGod ftpbraideth not* But you %nrci%bcUa' ^^^^ ^^^^ What IS the meaning then cf thofe SxpoftptUtioKS con- tiflatim, alter cerning mercies received ? and why is it faid^^i*?. 1 1,20, Then acccpti nun' he began to upbraid the Cities, in ^^hich many of hid mighty Work/ quaw. Sen. \\>ere done f Becaule of this objciflion, (ome expound this claufe ut bene fills, ^^^ wty,fome another : Some fuppofe it implyeth, he doth not give pr Oddly, 2iS> men ufe to do^upbraiding thofe that receive with their words or looks : iogodupbraidethnot, thati«, doth not difdainfuUy rejcfl the asker^or twit him with his unworthinefsj or doth not refure,becaufe of pref^nt failings.or former infirmi- ties. But I think It rather noteth Gods indefatigablenefs to do gooi: i^sk as oft as you willjhe nphraidethyou not with the fre- quLPcy of your accefles to him:Hedoth not twit us with askings the u^h he tW'f teth us with the abufe of what we have received upon asking : He doth upbraid, n Jt to begrudg his own bounty, but to bring us to a fenfe of our Qiame, and to make us own our ingr>ititudc.[]>^WfV/&^/^f ^ww ^/w.]]Befides the nsture of 6'^'ant mofi that want nothing : Be fenfible of your condition. 2. Frcra that [^LackJ] IVant and indigence put hs upon prayer • QUCfyyat and our addrtffes co Heaven begin at the fenfe of our own needs : ' * The Father (hould not have heard from the Prodigal, bad he not hgun to he in "^ant, Luk^ 15.16. Obferve it, The Creature firft beginneth with G9d out of felf-love ; The firft motive and allure- ment is the fupply of our wants ; But remember, 'cis better to be- gin in the fie [h and end in the jpirit^ then to begin in the jpirit and end in the flejh : 'Tis Well that God fandificth our felf-love to fo blcffed a puipofe. If there had not been fo mmy miferies oHlind- nefs, lamenefs^ poffeffions, palftes^ in the days of Chrifts ficfli, there WQuld not have been fuch great re fort to him : The firft motive is "dcant, 3. From that \jVifdom,'} Confider it-wichrefpefltotheCon-C^^y^rf^f. 3. text, and the Note is. That there « need of great ^ifdomfor the right managing of affii^ions. Chearflil patience is an holy art and skill, which a man learneth of God : / have learned to aboun^.and to be abafed, Thil, 410. Such an hardlejfon needeth much learn- ing. There is need of Wifdom in feveral refpeds : i . To difcern of Gods end in k, to pick out the hnguage and meaning of the difpenfation ; Amos 6,9. Hear the rod: Every providence hath avoyce, though fometimes it be fo ftill, and low,thatitreq':iireth fome skill to hear it. Oar fpirits are moft fatfsfied, when we dif- arn Gods aym in every thing. 2. To know the nature of the af- flidion, whether it be tofan^ or to defiroy ; How 'cis intended for our good, and what ufes and benefits ms may make of it ; Blefed F ^ 34 Chap.i. AnBxfofitiorh^vith NotcSy Vers.j, is the man "^hom thou cha(iife(t and teachefl gat of thy Law, Pfa, ^4.11. The rod is a hkjjing, when infiruhion gocth along with it, 3. To find out your own duty ; to know tbs things of obedience in the day of them ; Oh that thou ^ert >^ife in thi4 thy day, Luk, ip. 41. There are feafonable and proper duties, which becomtj e- * S^^'^^'^ ^^ very Providence : Tis wifdom to firid them out, to know what %m^iinitm '° ^° ^^ ^^^V circumftance. 4, * To mode rate the violences of d^ inttritm.^on our own paflions : He that liveth by fenfe, >^tll, 2ind pajpon, is not // paupertas, wife: Skill is required of us to apply apt ccunfcls and ccn:ifort5>, nenfi igmmi that Q^r hearts may be above the mifery that our fie Jh is under : iZ'^"2^Ad^^ and that calmeth the heart. ant pTdem ru Wtll then, T. Get Vptfdom, if you would get patience. Men of feict^iKterritm underftanding haye thegreateft command of their afftdions : Our & coitra ilia kafiinefs ofjpirit Cometh from/^?///, Prov. 1 4. 29. For where there fua % ^^^^^' " ^'^ \^ifdom, there is nothing to counter- ballance affe^liort. Look a. cncc. jjg difcretion fets limits to anger, (o it doth to forrow. Solomon faith, *Pr^z/.i 9.1 1. The difcretion of a man deferreth hie anger : (o it doth check the exceffcs oi his grief. 2. To confute the worlds cenfure : They count patience, fimpiicitj- and meeknefs, under in- ;uries,to be but blockjfljnefs indfo/ij : No/cis a calmnefs of mind, upon holy and wife grounds; but 'cis no new thing with the world to call good, evil, and to baptize Graces with a name of their own fancying : As the Aftroncmers call the glorious Sms^Bti lis, Snakes, Vragonj, SccSo they mifcall the moft flbining and glorious Graces: Zeal is fury iftri^inefs, a meet nicenefs ; and patience, foUy • and yet fames faith, IfanjUfk. VPifdom, meaning patience. 3. Would ye be accounted wife? (hew it by the patience and calmnefs oi your fpirits; We naturally defire to be thoughty;«/W/,rather then Weak, > Are Vfe blind alfo i fok^^^o. We all aflfed the repute of wifdom, and would not be accounted blind or fooli(h : Confider, a man'of bolfterous affcdions is ifool; and he that hath no command of his paflions, harh no underftanding. Obfervat, 4. 4 From that \lOfGod,2 In all our wants we muft immediately repair to God. The Scriptures do not dited: us to the /hrines of Saints, but to the throne of Grace. You need not ufe the Saints interceffion ; Chrift hath opened a way for you into the prefence of the Father. Ohfervat, 5. 5. More particularly obferve, wifdom mufi be fought of God, fle is "^ife, the Fountain of Wifdom, an unexhaufted Fountain 5 His Chap. I. upca the Epifik of J ame s, Ver^s.^, 55 His ftock is not fpent by gwing : See fol; 3 2.8. There i4 ajpirit in man j hut the i>ifpiratiof9 of the Almighty giveth finder ji an diyig : Men have the faculty, but God giveth the h'ght ; as the Dja/ is capable of fliewing the time of the day, when the Stin (hineth on ~ it. Tis a moft fpiritnal Idolatry to lean to our own under (landings True Wifdom is a divine ray, and an emsnation from God : Men never obtain it, but in the way of an humble trufi : When we fee our infufficiencj, and Gods Alfujficiency, then the Lord nnder- takethforus, todired us and guide us; Pr(7t'. 5.5,6. Ack^iow^ iedg the Lord in all thj "^ays^and he Jhall direB thy paths : When men are conceited, and think to relieve their Souls by their own thoughts and care, they do but perplex themfeUcs the more : God will be ackitowledged, that is, confulted with, in all oar under- takings and confli(fls, or elfe we (hall mifcarry. The better fort of Heathens would not begin any thing of moment without asking counfcl at the Oracle, As all wifdom is to be fought of God, fo e- fpecially this wifdom to bearafflidions : There is nothing more ab- horrent from Reafon,ihen to think our fdves happy in mifery. We muft go to another School then that of Nature : I confefs, Reafon and Nature may offer fome rules that may carry a man far in the art of Patience ; But what's an inferior or Grammar School to an Vniverftty? Thebeft way will be, not to go to Nature, but Chrifl J * in ^hom are hid all the treafures of Wifdom and *Cj1. 2, 5. Knowledg, 6, From that [^Let him oikJi ^°^ ^^^^ have every thing fetched Oh^ervat, 6* out by prayer : H^ giveth nothing without asking ; Tis one of the Laws according to which Heavens bounty is difpenfed, Ezek. 56. 37. / tt?/// be fought to by the houfe of Ifrael for this thing, God will have us fee the Author of every mercy by the ^ay of obtain- ing it : 'TiS a comfort, and a priviledg, to receive mercies in a way of duty : * *Ti6 better to oikyand not receive^ then to rec£ivee,^'rrfr ofeur Ni^tures, but not above the power of his own Cjrace^ 'Twas a good faying, that, Da quodjubes, & ]ube qnodvis : Give what thou commandejl , and command what thou wilt. If God com- mand any thing above Nature^ 'tis to bring you upon your knees for Grace ; He loveth to command.ih^x. you may be forced to ask,: And indeed if God hath commanded, ycu mjy be bold to ask. Thtreisa promife goethhand in hand wi:h every prtCspL: Let hlma^k^ Ohfcrvat* 8. S* {That giveth"^ Gods Difpenfations to the Creatures ate carry- ed in the way of a gift : Who can make God his Debtor ? Advan- tage his Being ? or perform an Ad that may be obliging and meri- torious ? Ufually God beftoweth moft upon thofe, who,in the eye of the world, zxtoHeaft defer t, andleaft able to requite him : Doth not he invite the worfl freely ? Jfai, 5^5. i* i^e that hath no monj^come, and buy without mony, and 'Without price : * Na^ Grcg,Va\o'at zianzen, I remember, notably improveth this place, a rJ?? ^;)^oAiic< 40. Dc Baptif- f^ (Tui}Ah\ityiJ.AiQ-i Oh this cafie way of contrad ! S'l^a^iv tiJ'tov S mo^circa med, ^^yMv^ffiv iri^t, Hsgiveth more willingly then oihers fell ! avioy - ao)To^ihYi/y is general, H: giveth toaH mm, God never told thee, that this was never intended to thee, and th^t thy name wss left out of the Lambs book^: And 'cis a bafe jealoufie to miftruft God Vcithofit a cdfife, TO. From that [^Liberally,'] Gods gifts are free and liberal: Qbfcrv, 10. Many tines he giveth more thence a^k^-^ and our praytrs corns far fliort of what grace doth for us. There is an imperfed mod.fty in our thoughts and requefts ; We are not able to rife up to the jull excefs and infinitenefs of the divine goainefs : The Apoftle faich, God "^ili do above what ^e can oik^or thinly , Eph. 3. 20. As 'tis good to obferve how the anfwersof Prayer have far exceeded thj defires of the Creature, which ufually are vaft and capacious ; let me give you fome inftances : * Solomon ^sktdVclfdom, and God 'iKin^^^^i, gave liberally ; he gave him ^ifdom.and riches , and honor ^ in great ^jcn. zs.zo, abundance, facob asked but food and raymcnt for his joarneyjand ^'''^^'^^-n. ^ i. God multipiyeth him from his ^^^ into tveo bands, Abraham l^^\^^^^^ y^ asked bat one fon,and God gave him ifTue as the Stars in the Hea- Luk.^i f* * ^' vensy and the /and on the Sea-fhore, Satil came to Samuel for the A(fesy and he heareth news of z Kingdom* The Prodigal thought it much to be received as ^n'hired fervent ^ and the Fa:her is d'^^yil- fing all the honor and entertainment tha: poflibly he can for him ; ihzCalfy ihQRingy the Robe,(^c» In A^att,i2»26. The Debtor defired but forbearance for a little time ; Have a little patience, And I will pay thee all : and in the next Verfe, his Mafter forgave the debt. Certainly Gods bounty is too large for our thoughts. The Spoafc would be dra}i>n after Chrift ; but the King brought her into his Chambers, Cant. i. 4. David defired to be delivered out of the prcfent danger, P/I?/. 31. 4. PhU me otit of the ntf; and God advanced him to honor and dignity : Thofi hafi- put my feet in a large room^txi, 8. Well then, I. Dj not ftrai.en God in your thoughts; Opsnyour months y and I T9dl ^11 them, T/Q/. 81.10. F 3 Gods :^8 Chap. I. ^d^ Exposition y with Notes, Vers. 5. Gods hand is open,but our hearts re not open ; The divine gracet like the Olive trees in Zecharjy is always dropping, but we want ivelfei. That Expreflion of the Virgin is notable, Luk^i»^6. My he Art doth m^gmfi^ the Lord, UiycLKixIm-i that is, maketh more room for God in my thoughts. When Gods beauty is not onely iv tr- flowing i but sver- flowing, we fhould make our thoughts and hopes as large and comprchcnfive as poflibly they can be ; When the King of glory is drawing nigh, they are bidden to fct open the doors^ Pfa, 24. 7. No thoughts of ours can/^^rc^ cut Cfod toper^ feClion ; that is, exhauft and draw out ail the excellency and glory of the Godhead : But certainly we fliould rife and afcend more in our apprehenfions. 2. Let us imitate our heavenly Father, give liherally kirKm'i thai's the Word of the Text, with a free and a native bounty : Give fimplj, not with a double mind : Some men ^, ' , have a backward and a clofe heart, liberal onely in promifes. Con- EixTToexdv^^ Gder, God doth not feed jou With empty promifes. Others eye Self l/.^KKov n xar |^ ^j| ^^^^^ kindnefs^ make a * market of their charity • this is not iiojilcr^' fi^^^y* *"^ according to the divine pjttern. Some men give grudg- Nonefi^oytu-'^ng^yy with a divided minde, half inclining, half forbearing; this laquie negotU- is not like G^^neithcr. Others give in guile, and to deceive men ; /«K. Martial, 'as kindnefs no their hurt, J'a^ aS^co^.^ gif tlefs gifts : * Their cour- *^^J^'? ^^1^' tefic is mod dangerous. Give like your heavenly Father, iiberallj^ K^^v/" '" flmply. OliferVi II. ^ ^- ^"^^^ ^^^^ [^Aadupbraideth not ;] lAtn are apt to do fo, * but God giveth in another manner. Obferve from hence, Firft, in the general; That God giveth cjuite in another mAnner then man doth. 'Tis our fault to meafure infinitenefs by our Lall, and to mnfe of God according as we ufe our felves. The Soul in all her condu- fions is dired:ed by principles and premijfes of fenfe and experi- ence ; and becaufe we converfc with limited natures and difpofiti- - ons, therefore we do not form proper and worthy thoughts of God : Twas the grofs Idolatry of the Heathens, To turn the glny ef the incorrHptible God into the image of am An, Rom, i. 25. that is, to fancy God according to the (hape and figureof out bodies ; and fo 'cis the fpiritual Idolatry of Chriftians,to fancy God sccoidii g to the model and fize of their own minds and difpofiti- on?. I zm pcrfwaded, there doth nothing difadvantage us fo much *l«r?, 50^11. in bcleeving, as this conceit, Ih.'Xt^ God is altogether like our f elves ; wcjbeing of eager and revengeful fpirics,cannot bilceve his patience Chap. I. upon the Bpi file of Jame s. Vers. 5. 39 patience and pardoning mercy ; And thar,I ruppofe,was the reafon why the Apoftks (when Chrift talked of forgiving our bror her/i^ays ; as far 04 the Heavens are above the Earthy Jo are my thoughts a- beveyour thoughts : I am not ftraitened in bowels, nor hardened, nor implacable,as men are : As there is a vaft fpace and diftance be- . . tween the Earth and the Firmament; To between j^//r ^r^;? and * my Ocean, SoHofea il.p. / am God, and not mm, and there- fore Ephraim Jhali not be dejiroyed: that is, I have not fuch a narrow heart, fuch wrathful, implacable difpoficions, as men have. Well then, confidcr when God giveth, he will give like himfelf ; do not meafure him by the wretched ftraitnefs of your own hearts, and confine God within the circle of the creaturesr *Tis faid of Araunah, that he gave m a King toT>avid, What ever Cod 2 s^m. 14.1 j doth, he will do as a God, above the rate and fneafure of the crea- tures, fomething befitting the Infinitenefs and Eternity of his own Effencc. 12. From the famcclaufe [ZJpbraideth not^2 You may more ^^a^ particularly obferve. That God doth not reproach hit people ^ith the frequency of their addrejfes to him for r/tcrcy, and ii never \>ceary doing them good. Tis mans u^e to excufe himfelf by what he hath done already : they will recount their former favors to de- nytheprefent requefts : mens ftock is foon fpent, they wafte by giving,and therefore they foon grow weary ; yea,we are afraid to prefs a friend too much, lefl by frequent ufe, kindncfs be worn our. You know 'cis Solomons advice, Prov, 25.17. Let thy foot be feldom in thy neighbors houfe, left he he ^eary of thee, andfo hate thee. Thus 'cis with men, cither owl o^ penury ^ ox facie ty^ they are foon fullo^ their friends. But Oh what a difference there is be- tween our earthly and oar heavenly Friend I the oftner we come to God, the ^elccmer ; and the more we acquaint ourfetves with him, the more good cometh to w, "job ii.zi. His gates are always open, and he is ftill ready to receive us. Wc need not be afraid to urge God to the next aft of love and kindnefs ; 2 Cor, i . i o. ivko delivered 40 Chap. I. An Expfitionytvith Notes, Vers.^, delivered as from fo great A deaths anddoth dt liver ; in ^ho?n^ X^^etrufi, that he ^tU yet deliver u% One mercy is but aftepto ayiother, and \k God hath, we may again truft chat he ^iii : with men, renewed addriflcs and often vifitings are but impudence, but withGcd ihty ircccr}fidef7ce; God is (ohici^Tpmfipl;raiding\xi with v;bac he hath done already, that his people make it their ufual argument, He hath delivered me from the Lion and the Bear^ iS:iy' 17. i7» therefore he /hall from the uncircfimcifed Philifiin, Well then I. Whenever you receive mercy upon mercy, give the Lord the praife of his unwearyed love : when God promifed to heap up honor upon honor, and priviledg upon priviledg, on David and his line ; David faith, 2 Sam,j.i9» And is this the manner of man O Lord God ^ Would man do thus ? Is this according to his ufe and cuftom, to grant rcqueft after requeft, and to let his grace run in the fame etcrnsl tenor ot love and (weetnefs ? Should we go to man as often as we go to God, we (hould foon have a repulje but we cannot \^'eary Infnitenefs. 2. If God be not weary of bUffing yoUjbe not you weary di ferving him. Duty is the prop, r correlate of mtrcy ; God is not Vecary of bleffmg^ fo be not you weary ok "^ell-dotng^ GaL6>9, Let not your zeaUni heat be fpent ashis^^;!/«y isnot. Chferv* 1 3. 13' From that [^And it fhall be given himT] Due asking \>oill prevail )>i^tth God; God always fat is.fieth/Jr<3j^r, though hedoih not always fatisfie carnal deftres, Ask^ , anditfhall be given you ; feek^, and ye [hall finde ; kj^ock^, and it Jhall be opened to yon : Matt. 7. 7. If we do not receive at asking, let us go to feeding ; if not it fee king, let us go on to knocking : Tis good to continue fervency, till we have an anfwer. Bat you will fay, Are thefe pro- mi fes true ? The fons of Zebedee they a^ked, and could not finde^ Matth, 20. 22. The foolifli Virgins they knocked, and it ivoi not opemdtothem, Matt.2'^,2, So the Church feeketh Chrift, Cant, 3.1. Bj night on my bed I fought him }^>hom my Soul loveth : I fought him, and found him not : How then can thefe words of Chrift be made good ? 1 ftiall anfwer, by ft at ing the general cafe ; Fra\ ers rightly qualified, want not fuccefs j that \%, \i they come . . from an holy heart, in an holy manner, to an holy purpofe : I re- ♦ Gro^,us /« mcmbei * one preaily fummeth up all the requificesof Prayer.thus, cap. 18 V. iQ. *^' bonum petant bont bene ad bonum : Thefe are the limitati- ons; !• Concerning the perfon : God looketh after, not only che property Chap. I. upon the Epijlle of J a ^ibs. Vers. 5. 41 proptrtf of the prayer, but the propriaj and intereft of the perfon : OurApoftle, Chap. 5. Vtrf. id. The effi CI ma! fervent prayer of a righteopt4 man availeth much ; S'ntrii Ivifya/j^ti^ A prayer dri- ven with much force and vehemency ; but it muft be of a righteous perfon. The Jews propound it as a known rule, foh.^.^i, God heareth notfenners, 'Tis fo frequently inculcated in Scripture, that ihey urge it as a proverb, An unclean perfon polluteth his own prayers. But of this hereafter, a. That which they ask muft be good ; I Job, 5.14. JVhat ever ^e Oik^according to his Will, he heartth m : It muft be according to his revealed ^ill.ihu's ohedi- ence ; and with fubmiflion to his fecret will, thii's patience : nei- ther according to our own lufis^ nor our own fancies ; To ask ac- cording to our lufij^ is an imfhcite hla^hemj, like Balaams facr i- /jaj,perforraed out of an hope to draw Heaven into the confedera- cy of his curfed dcfigns; and to make our /^wj the higheft rwk^ Softai ad faiu- is a prefumptuofis foUj, God knoweth what is bcft for us ; like tcfftfir omnin children, we defire a k^ife ; like a ^^ifefather,he giveth us head : ^xattdiuntur God always heareth his people, when the requeft is good. But we /fJaum '^ai muft remember God muft judg what is good, not we our felves ; voluntatm There cannot be a greater judgment, then always to have our own etiam pi/r^, as in **'*^^'"^* M^ thenext verfe ; ^ith fervency, k^Chz^. 5. verf. 16. Hnthputi. tJCt ence and conHancy, waiting for Gods time and leafure : Gods dif- jV^ rnijfi [unt, ' coveries of himfelf are not by and by to the Creature. A fack^ Aug. in cpift. fir etched out containeth themsre; and when the defires are extend- h^An.tnet.6, ed and drawn out to God, the mercy is^ifually the greater : Pfal. ^° *j^° /^^f"* 40.1. I'^aitedpatientlj for the Lord, and be inclined unto me, ^^^^^ J TJid^ and heard my cry : God lovech to difpenfe mercies,afcer our wait- profit m:dicu4 ing.' 4« It mult be adbonum, you muft pray to a good end, with novit^ nm an aym and reference to the Lords glory : There is a difference be- ^^''^''^^^ twecn a carnal defire, and a gracioiis fupplication ; Jam,^,j, Toua^k^and have not, becaufeyoua^k^amifs, tojpcnd it on your Ififts : Never let your requefts terminate in Self. That was but a brutifb rcqucft, Exod* 17. 2. Give vti ^^ater that ^^e may drink : A beaft can aym at felf- prefer vaticn. Prayer, as every atfl of the Chriftian life, muft have an ordination to God. Well thsn, pray thus, and you Qiall be fure to fpeed : Carnal requefts are often dif- appointed, and therefore we iufpe(f^ gracious prayers ; and faith is much (haken by the difappointmenc of a rajb confidence : Con- G ' fidec 4^ Chap.i, AnBx'fofitiorhyvith NotiSy Vers.^. fiderthat ?(?/?. 16.23. Verily, virilj, 1 fay unto j/ou, ^hatfoever yoH Oik ^^^ Father in my mme.hejhall give it yon : Mirk, Chrift fpcaketh univerfally, ivhutfeever, to rai{e our hopes; earntftiy, Verily, verily^ to encourage our Faich : We are ape to dif-beleevc fuch promifes. Ohferv, 14. Laftly, From that [_^It Jhall be given."^ He bringeth an encou- ragement not onely from the Nature of God, but the Promife of God : *Tis an encouragement in prayer^ ^hen ^e conft4er there u not onely bounty in God, but bounty engaged by promife : What good will iht general report do without a particular invitation ? There is a rich King giveth freely; I, but hegivethat pleafure; No, he hath promifed to give to thee. The Tfalmifi argueth from Gods Nature, Thou art good, and tlofi good, T/<*/.iip. 68. But from the Promife WC may reafon thus, Thou art good, and Jhah do good* God at large, and difcotered to you In loofe attributes, doth not yeeld a lufficient foundation for truft ; But God in Cove- ftant, God as ours. Well then, L^t; the world think what it wiil ^ of Prayer, 'cis no; a fru'tlefs labor : You have promifc$/or prayer^ and promifes to prayer • And therefore when you pray for a bleff- ing promifed, God dpth, as it were, Come under another cngagfe- roenr, Ask^, and it /hall be given, Verf. 6. But let him ask^ in faith, nothing "havering ; for he that ^avereth is lil^e a Wave of the Sea, driven ypith the Wind and toffed. Here he propofeth a caution to prevent miftakes about whiit he had delivered ; every asking will not fctve the turn, it muft bean askif^g in faith. But ht him aA\infaith'\ Faith may be taken, i. For confidencte in God, or an ad of particular truft, as Epk^.i i.JVe have boldnefs and accefs With confidence through the faith of him, 2. It may im- __— ; — port perfwfionof^the lawfulnefs of the things that weJiskforj ^r.^^'^^' that's one accejgtion o\ Faith in Scripture, i?/gijel9>f, He diluted not^ did not debate the matter, but fetled his heart upon Gods power and promife : Mat. 21.21. If ys have faith, and doubt net, je Jhallfay to this moun^ tain. Be thou removed into the depths ofthefea,&c, if they could but remove the anxioufnefs and uncertainty of their thoughts, and fettle their hearts upon the warrant, they (hould do miracles. * Turbo quldam For he that dopibteth is likf a "^ave of the Sea that is tcjfedto <^^'^»^oi Koftm and fror\ An elegant fimilitude to fet out their eftate, ufed by * '^^-f /^^^^^^^^ common Authors in the fame matter, and by the Prophet Ifaiah, pttentefq-, ea^ Chap. 5 7.20. fames I'aith here, the doubter, htK^ k?^vJ'o)vi, is /ike dem & nunc in a ^ave of the Sea ; and the Prophet faith of all wicked men, kkv- fublimt alieva- J^m^fiirovliu, (as the Septuannt render it,) ThefeJhaH be like ^^'''^^^f'^ ^^^ troubled ^avesy ^hofe "Waters cannot refr. p,^^ Scncc. dc Notes are thefe : vka beata * 1 . That the Trjalef a true Vrajer U the Faith of it. Curfory Obfervat. I, requefts are made out of fajhion, not in faith ; Men pray, but do not confider the bounty of him to whom they pray : Prayer is a means, not a task^*, therefore, in Prayer there (hquld be diftinft re- fied:ions upon the fuccefs of it. Well then. Look 'to your prayers, fee you put them up with a particular hope and trufl^all the fuccefs lieth on that : 0 ^oman^ great is thy faith ! be it to thee 04 thou ^ilty Mat, 1 5. 28. Gedc2in deny Faith nothing, £e it to jou as you ^ill : So, Mark, 1 1. 24. fVhatfoever things ye deftre when ye fray, beleeve that ye fhall receive them, and ye (hall have them : Mark that, Beleeve, andye fhall have : Gods attributeSjWhen they are ^/o?-(/jf^, they are exercifed; and by our truji hii truth ^nd ;>0B7^r is engaged. But you will fay, How (ball we do to pray in Fiith ? I aniwer. There is fomething prefuppofed, and cliat is an intereft in Chrift. But that which is required in every prayer, is, I. An adtual reliance upon the grace and merits of J efus Chrift, Eph,i.i^, Through him VPe have acctfs Vcith confidence unto the G 2 Father: 44 Chap.t. An Exfofition^rvith Notes y Vers. 6, Father : We cannot life up a thought of hope and truft, but by him ; If you have not aiTurance, yet go out of your felves,and look for your acceptance in his merits : Certainly this muft be done ; lione can prsy aright hut "Beleevers : How can they comfortably be perfwaded of a bleding, that hav« never a promife belonging to them ? Therefore, at leait, you muft honor Chrift in the Daty : You muft fee that (uch worthlefs creatures as you may be accepted in him ; Heh* 4. 16. Let m thertfore comeholMy to the throne of grace, that ^c maj obtain mercy, and 0at^el^intme of need, : Through Chrift we may come freely amd boldly • I am a firmer ^hut Jeftis Chrift my Irttercejfor u righteous. Men will fay,they do not doubt of God^ but of themfehes : I am a wretched finner, will the Lord hear me ? I anfwer, This is but Satins policy, to make n$ fay, we doubt oiovx felves^ not ^^God j for,in effed/tis a doubt- ing of God ; of his mercy, as if it were not free enough to pardon and fave; of his power, as if it were not great enough to help : We muft come humbly ,^ander ont of the limits of the Woyd: If you have a promife, you may be c6n- fident that your requefts will be heard, though in Gods feafon ; you cannot put up a carnal defire in Faith : The Apoftles words are no- tably pertinent toftatc this matter, 17^^.5.14. This is thee on-' fidence that ^e have concerning him^ that if X^e ask^ any thing according to his mil, he heareth hs : All things are to be asked in Faith ; fome things abfolute/y, aS fpirirual bleflfings, I mean, as confidered in their effence^ not degree • Dcfgrees are arbitrary : O- thcr things conditionally, as outward bleflings, Let the prayer be according to the fVordj and the fncccfs ^ill be according to the grayer* 3. The Soul muft actually magnifie Gods attributes in every prayer ,and diftindly urge them againft the prefent doubt and fear : Ufually we do not doubt for want of a clear promife, but out of l9W thoughts of God 5 we cannot carry his Love, Po^ver, Truth, above Chap, I. upo^i the £piflle of Jam e s. Vers. 5. 45 above the prefenc temptation, and beleeve that there Is love enough to juftifie us from fo many fins, power enough to deliver us from fo great a death or danger, and bounty enough to beftow fo great * Co-, i, ro. a mercy : Tnis is to pray in faith,to form proper and right thoughts of God in prayer, when we fee there is enough to anfwer the par- ticular doubt and exigency ; as Mat. 9. 28, 29. Jefus faith to the twoblinde men, Beleeve ye that I am able to do thr-s f and they /aid, Tea, Lord : Tiien touched he their ejef, fajing, According to yonr faith, be it unto you : Chrift asked firft, whether they had a right eftimation of his ^owtr ; and then, in the next pbce,he calleth It faith, and gave them the blefling. Thofe that come to God, had need conceive rightly of him ; Chrift requireth nothing more of the blind m3n,but a fealing to the greatnefsof hispower,5tf/f^z/.'/? thou that I am able f Tea, Lord ; and that was all. But you will fay, Tell us more diftindl:ly,what Faith is required in every prayer ? I anfwer, Theqaeftion hath been in a great parr already anfwered. But for further fatisfadion take thefe Rules : i . That X^here 7ve have a certain l^romife, roe mu(i n^ay doubt of Lis IVtll * for the doubt muft either proceed from ^fufficion, that this is not the Word or Will of God, and that is Atheifm ; Or, from a jea- /o^y/r /that God will not makegood his Word, and th;it is jS/^/I •phemy ; Or a fear, that he is not able to accomplifh his WjH, and that's down-right diftruftand unbelief; Therefore where we have a clear fight of his Will in the Promife, we may have a confidence towards him, i Joh. 5.14. 2. where behave no certain affu^ ranee of hU PVili, the ^ork, of Faith is to glorifie and apply his fower : Unbelief ftumbleth moll at that, rather at Gods can then VpiH, as appeareth/?^r^/; by experience ; fears come upon us only when me^ns fail, and the blcfifings expeded are moft unlikely, which argpeth, That 'tis not the uncertainty of Gods ^i/l, but the mlf- conceit of hi4 powe'h that makech us doubt ; The prefent dangers and difficulties furprize us with fuch a terror, that we cannot com- fortably ufe the help of prayer, out of a faith in Gods power : Partly by tke tefiimony of the Scriptures ; Search, and you ihill finde, That Gods power and alfufficiency is the firft ground and reafon of Faith : y^^r*?.(;^;» beleeved,becaufe God ^as able to per- form, Rvm.^, 21. And that Unbelief expreflf^th it felf in fuch language, as impliethaplaindiftruft of 6'(?ii/?5Ji?fr, 2.%?faq%.\9, Cm the Lord prepare a table in the ^ilderncfs f ^Tisnot ^ill^vn C 3 can : 46 Chap. I. An Fxpo[ttion,rvith Notes ^ Vers. 6. cHato, can : 2 King» 7. 2. // the Lord JJootildofen the windows of Hea- ven ^ how can this be f So the Virgin Aiarj^ Luk^ 1.34. How can thefe things be f and fo in many other inftances. Men deceive themfclvesjwhen they think they doubt,becaufe they know not the * Nfi» f# Will of (7o^ J their main hxfitancy is at his power: Look* as, in pratendltur mn the caft ofconverfton, we pretend a cannot, when indeed we will veiie in caufa ^gt ; fo, oppoficely, in the cafe of Faith, we pretend we know not (ft, Scnec. ^^jj ^,7/^ when we indeed doubt oi his can : Therefore the main work of your faith is, to give him the glory of his power, leaving h^f.^ ^^^^^ hi* will to himfelf. * ChriO: pucteth you, as he did the blind men, to the queftion, Am I able / Your Souls muft anfwer, Tea.Lord: And in prayer you muft come as the Leper, Matth* 8.2. Lord, if thfi ^ilt, thoH canflmake me clean : Whether he grantyou, or not,belceve; that is, fay in your thoughts. Lord, than canft, 3. In thsfe cafes, his Power is not only to be glorified.byt al/o hit Love. But you wiii fay, In an uncertain cafe,how muft we glorifie his Love ? I anfwer, Tw ♦ ways : Faith hath a double work ; i.To compofe the St ul to a fu5miJlion to Gods pleafure ; He is (o good, that you may refer your felf to his goodnefs : whether he grant or not, he is a wife God, and a loving Father, and will do what is beft : So that you fee, in no cafe we mu(t diffme, but refer our felves to God ; as the Leper was not troubled about Geds Vt^ill, but (aid. Lord, thoti canft : Caji your fdves upon his ^ill^ but conjptre him by his power : This is the true and genuine working of Faith : When you dare leave your cafe with Gods love, let him do what feemeth good in his ejes, good he will do 5 as in Scripture, the chidrenof God, in all temporal matters, do refign themfelves to his difpofal, for they know hi^ heart i^fnll ofUve, and that is beft which their heavenly Father thinketh beft, and this takcth oflF the difquiet and perplexity of the fpirit 5 PfaL \6, g. Commit thy rporkj Hnto the Lord, and thy thoftghts pjall beefiablifhed: They VQait vfithferentty, when they have committed their works to gods Vcill with fkbmijjion, 2. To incline and raife the Soul into fome hope of the mercy pray'd for : Hope is the fountain of ende^ vors ; and we (hould neither pray,nor wait upon God,were it not that "^e may look-up to him, bccaufe there is hope, Lament, 3. 2p. * Job II. 1 J The * Hypocrites prejudice was, *Tu in vain tofeek^ God : There Mai, 3, 14. ixeiomQ particular promifis, you know, concerning prcfervation in times of pefiilence, opprtjfion, famine,&€» which though they are we not always made good in the rigor of the letter, yet they ate in a great meafure fulfilled, and hlnro'TrK^Tov for the moft part tiVt place ; I fsy,though they are to be expounded with the exctp- tion and refervation of the CrofsCfor God is no further obliged then he is obliged by the Covenant of Grace, and in the Covenant of Grace he hath ftill kept a liberty of viftting their iHiquity ^ith rods, Pfai,S9. 35.) yet becaiifethe children of God have many experiences ot their accompHQiment, they cannot chufe but con- ceive fome hops towards Gody and incline rather to think tha : Qod will grant : the leaft that thefe promifes do, if, to beget fome /oofe hope, they being fo exprefs to our cafe, and being fo often ac- compli(hed : Nay, how can we urge ^,*^ ^ r^^ 4. Some, that have more nar ci>ifimHyiidn h^ith Gcd, inay have a particular faith of fome particular occurrences : By fome fpc^- dal inftinds in prayer,from the Spirit of C?(>^,they have gone away, and faid with David, In thus I Will be confident : I ^o not fay 'tis Pfai. 27^ 3. ufual, but fomctimcs k may be (b ; we cannot abridg the Spirit of his liberty, of revealing hirafelf to his people : But iemember,PW- viiedges do not make rules ; Thefe are acflsof Gods prerogative, not according to h\s fianding law and rule : However, this I con- ceive is common, That, in a particular cafe, we may conceive the more hope, when our hearts have been drawn out to God by an actual trufl ; that is, when we have urged a particular promifed to God in prayer, y^pith/ubmiffion, yet with hope ; for God fcidom faileth a trufting Soul : They may lay hold on God by virtue of a double claim, partly by Virtue oHhtfingle promlfe that firft invited them to God, and then by virtue of snocher promife made to their truft, as Jfai. 26, 3. Thou kffpeji him inpcrftB feace, Who put - eth hu trufi in thee, becaufe he trufleth in thee : An ingenious man will not difappoint Truft 5 and God faith, eo nomine, tor that reafon, Becaufe they trufi in hiw, he will do them good : There- fore, now having glorified Gods pov/er, and with hope referred ihemfelves to ha Will, they have a new argument of hope within chemfclves. 'Tisnotable,thatinTp.9i,2r,3. Jb^t^'M^ dialogue between between the S fir It of God and a believing Son I ; the Soul faith, / Wiiifaj of the Lord^ he « my refuge , And mjfortrefs ; mj God, in him x>elll 1 (ru(i: : there is a refolution of an humble and adual truft. The Spirit anfwereth, Vetf. 3. Surelj he Jhali deliver thee from thefnare of the fowler , and from a. nsjfompefiilence : there is a promife under ^n averment, Surely ^ which certainly would do nothing, if it did not at the leaft draw out the more hope. Thus I have given you my thoughts of this common and ufeful C3ik spraying in faith* ^ Obfervat, 2. 2. From that {^Nothing ^averingy or diffuting^ as 'tis in the Original i J Mans Nature is much given to disfutes againH the Grace and Promifes of God* The pride o^reafon will noc ftoop to a revelation ; and where wc have no affurance but the divine Te^ fiimony, there we are apt to cavil. h\\ doubts ^x^hwt dilutes i" gainft a Promife, therefore what is faid in our Tranflation, lift up pure hands, without Xfrath and doubting, i Tim.i.S, is in the O- riginalj x®^^^ ^'^^>'^i^«> without reafoning or difpute : yifure Vcord is committed to the uncertainty of our thoughts and debates, and Gods promifes afcited before the tribunal of our reafon. Well then, caft down thofe Aog/tV/ixtf?, thofe imaginations^ or reafonings rather, ( for fo the word properly fignifieth,) ^hich exalt them- felves againfi the k^owleJg of God in Chrift, Carnal reafon is Faith's war [I enemy : 'Tis a great advantage, wh€n we can make Reafon, that is an enemy to Faith, to be i/ervant to it ; ao^I^sc&s, faitii the Apoftle, Rom* 6, 11. Reckon, or reafon your felves to be dead to fin, and alive to God : Then is our reafon and difcourfe well employed, when it ferveth to fet on and urge conclufions of Faith. ObfervAt, 3. 3. From the fame. That the hfs "^e doubt, the more we come up to the nature of true faith. The ufe of grace is to fettle the heart up- on God : to be fall and loofe argueth weakncfs ; fVhy doubt ye^ O ye of little faith ? I do not fay 'cis no faith, but 'tis a ^eak^ faith i A trembling hand may hold foroewhat, but faintly* Well then,- Seek to lay alide your doubts and carnal debates,efpeciaUy in frayer^ come without wrath and doubting ; without ^rath to a God of peace y without doubting to a God of mercy : Do not debate whe- ther it be better to caft your felves upon Gods promife and difpo- fal, or to kave your felves to your own carnal care ; that's no faith, when the heart wavereth between hopes ^nd fears, help md God :. Our Chap. I. upontheEpJlleof]hW£.s. Vers. 7. 49 Our Ssviour faith, Lfik- 12.29. ij.h ^ili^et^i^Zf Be not of douht^ ful minde, ^hat ye {hall , eat and drinl^i Do not hang between two, like a Meteor hovering in the ayr, ( fo the word fignifieth,) not knowing what God will do for you : A through belief of Gods Attributes, as revealed in Ciirift, takethoff all difquiets and perplexities of fpirit. Well then, Get a clc^r inter efi in Chrifi, and a more difiwH apprehertfiert of gods Attributes, Ignorance perplexeth as, and filleth the Soul with mifty dark reafonirgs j but Faith fetleth the Soul,and givech \t a greater conftancy. 4. From that \^Ltke a wave of the Sea^ taffed to and fro,l^ Ohfervat* 4, Doubts are perplexing, and torment theminde. An Unbtieever is lii^e the VPaves of the Sea, always rolling • but a Bekever is like a tree, mufli ftisken, but firm tl^^^J[^ ^>\f and knoweth not whether he Qisll pleafc : So, when they have ^ ^"^ ' *' done all, they are ftill left to the puzzle and uncertainty ot their '^^ ^ %, . own tfcQughts: And indeed 'cis apunifliment that well enough I "[ "' '".^ fuitcth with their difpoiitions ; they pray,and do not look after the *^^ /^*' fuccefs of prayer; they perform ciocies,3nd do not obferve the bled- ^'^ ^^ ^' jng of duties J like children that fhoot their arrows at rovers, with '^^'. ^^'^^* an uncertain aim, and never lock after them again : Thofe that live ^P^S^^^* beft among carnal men, live by gutfs^Andfome loofe devout aims^ 1. If they receive any thing,they cannot look upon it as ccmmg by promife, or as a return of prayers. When the cklldren are fed, tkc dogs may have crumbs : All their comforts arc but the Jpifliffgs and overflowings of Gods bounty. And truly this is a great mifery, when wc cannot fee love in our enjoyments, ardbkHings are gi- ven us by chance rather then Covenarst 5 ihs^ cannot difcern mer' cy and truth in any of thc^ir comforts, as Jacob did, Genef, 32. 10. Well then, Let the mifery of this condition make us to come out of it ; get ^fure int-erefi in Chrift, that you may be under ^fure hope and expedation; unbelief mW always leave yon to uncer^ tainty : Doubting is a new provocation, and v/hen a man maketh xfupp/fcation n provocation, whac can he look for ? A man may be ajhamed to ask God, that is fo backward to honour him. 2. From the other Reafon of the words, {_Let him not think^ Obfervat,% Men ufually deceive themfclves with vain hopes and thoughts : They are out in their thinking ; Mat,'^, 9. Think^not to fay vpith- inyour /elves, We hav 9 Abraham to our father, QiroalconB- dcnce is rooted in fomc vain principle and thought : So men think God id notjuflj Hell is notfo hot, the Devil i6 not fo blacky, nor the Scriptures [0 fir i[i,^i they are made to be. The Apoftles eve- ry where meet with chefc carnal thoughts ; as i Cor. 6-9, Be not deceividj neither Fornicators, nor Aulttrers, nor Idolaters^C^c^ They were apt to deceive themfelves with fome fuch hope : So Gal, 6. 'J. Be not deceived, God is not mocked : Mcnareperfwa- ded, thac if they can dcvife any {hifc to excufe themfelves from duty, all will be well enough ; God is not mocked with any pre- tences, this is but a vain thought. Well then, Look to your pnvy thoughts ,• All corrupt aClions are founded in fome vain thought, H 2 and 52 C H A p . 1 . An Exfofition, with Notes y V e R s • y* and this vain thought is ftrengthened with fome vain ^ord; there- fore the Apoflle faith, Ephef 5.6. Let no thah deceive joh ^ith vain ^ords : All fraElical errors are but a mans natural thoughts cryed up for a vahmble opinion, and they all tend either to excufe * Giudtum de fin^Qx 10 fecure us from judgment, ox to /educe us into a vain hope* njmtau omm ^^^ ^^^^ Foolifh man becomcth his own cheater, and dcceiveth TJpmu!'l\iT ^^imfelf with his own thinkir^g. * In all natural and civil things wc mi veiint fat- MmQ to knoW the truth, Many do deceive, but none '^$uld "pili- iey(^ qui autem inglj he deceived ; but in fpiritual things we think our feives never f^'-'^ "Tu ^'"' "^ore happy then when we have feduced our fouls into a vain hop?, Ohfervlt, 2 . 3 ' ^^"^ ^^^^ {That he Shall receive^ The canfe why we re- ceive not upon asking,i$ not from Godjbut our felves ; He give th liberally, but we pray doubtingly 5 He would ^/z//r, but we can- not receive : We fee men are dtfcouraged, when they are diftrufl^ edy andfulficion is the ready way to make them ««/wtV/;f«/ • and certainly when we diftruft God, 'cis not reafonable we fhould ex- psd ought from him : Chrift faid to Martha, J oh. 1 1.40. // thou VQculdft beUev e, thou Jhouldji fee the glory of god] that is,Power, Love, Truth, difcovered in their luftre and glory : Omnipotency hnoweth no reftraint , only 'tis difcouraged by mans unbeliefs therefore *£is faid, Marl^ 6»^^6> And he could do no mighty "^ork^ there, becaufe of their unbeliaf : He could noX^ becaufe he would' not ; not for "^ant of power in him, but for ^ant ofdilpofition in the people. So ^^r^^. 22,23. The father cometh for a poffeffed child, Matter, If thou canft do any thing, help us : Chrift anfwer- eth, // thcu canfl beleeve, all things are poffible to him that he- leeveth : The diftreffcd father faith, If thcu canfl do any thing ^ our holy Lord faith, If thcu canfl beleeve ; as if he had faid. Do not doubt of my power, bat look to thy own faith, / can, if thou canft : If we were difpofed to receive as God is fitted to give, we fhould not be long without an anfwer. Omnipotent power can fave to the uttermoft, infinite love can pardon to the uttermoft, if we could but beleeve • All things are poffible to him that beleev* rf /7,tharis,God can do all things for comfort and ufe of Beleevers; Faith is his immutable ordinance, and he will not go out of his owrr way. Well then, If you receive not, 'tis not for \>pant of power in God, but \>oant offuith in your felves. Obftrvat, 4, ^, i^^q^ ^hjj [^Any thi'^g'J Ndiher wifdom,nor any thing elfe ; That Chap. I. upor^ the Epijfle of Jamb s. Vers. 8. 53 That God thinketJs the leafi mercy t9o good for unbeUevtrs : He thinketh nothing too good for faith, and any thing too good For un- belief. Tis oblcrvable in the days of Chrifts fl:fh, ih^t faith was never frufirate, he never let it pifs withou? feme effeA ; nay, fometimeshe oflferech all that you can wifli for, Matth, 15.28. Great is thj fotith^ he it to thee even as thou ^ilt : Faith giveth Chrift content, and therefore he will be fure to give the Bekever content ; crave what you will,and he will give h» But on the con- trary. Let not that man thinly that he fha/i receive a^iy thing: How are the bowels of mercy (hrunk up at the fight of unbelief ! Believers (hall have all things, and you nothing, 5. From that [_From the LordfJ That the fruit of our prayers OhfervAt. 5. is received from the hands of Chrilt , he is the middle perfon, by whom God conveyeth bkflings to us, and we return duty to him : See J oh, 14. 13, fVhatfoever ye pjall ask, the Father in my name, that VpHI I do, that the Father may be glori^edin the Son : Mirk, * Mnum m^ * I ^iU do it ; Chrift receiveth the power to convey the blelling ; v^iv^quc diQa "Oce mnfl aik.the Father, but it Cometh to us through him ; and 7*^^ ^^'^ '^' all this, not that the Father might be excluded, but dorilied. We ':^'^^^ ^^^^l are unworthy to converfe with the Father, therefore Chrift is the j/^ ^^clmTx- true Mediator; God is glorified v/hen we come to him through i r.'/Zrii; ^^ eum Chrift : In times of knowlcdg God would have your thoughts in rnlnecit cut eii prayer to be more diftinft and explicite ; youmnft com;3 ^q the '^:'^'"''^^^ Z'^^^^'^' Father in tht Sons name^znd bok for all through the Spirit : And c^aiz lib i as the Spirit vJorUtthzs Chrifts Spirit, toglorifie the Son, 7^^. cap, 2. ' ''^* 16.14. fo the Son, he^illgive, toglorifie the Father: What an excellent ground of hope and confideace have we, whenw'ere- flcA upon thefe three things in prayer, the Fathers love, the Sons merit, and the Spirits power f No man ccmtth to the Son hut hy the Father, foh. 6* 65. No man cometh to the Father hut by the Son^oh,\^i>* No man U united to the Son hm by the Holy Ghoft: therefore do we read of the mity of the Spirit, Sph.^^^. Verfe 8. A double minded man ii unftMe in all his ^ays. He proceedeth to a general confideration of the unhappinefs of Unbeleevers, and he faith two things of them, That they are double minded, and unftable : Poflibly there may be a fecret Anti- thefis, or oppofition, between the temper of rhcfe men, and what he had faid before of God j God givech c6T/.«f, with a /ingle H 3 mind. 54 Chap. I. An Exfofition^ with Notes, Vers. 8. mind, Vcrr.5. and we expedt with a doublr mindy our trnfi being nothing (ofure, as hiS mercy is free. But lee us examine the words more particularly. A double minded man,^l\,vx^ dvhf,'} The word fignifieth one that hath two Souls ; and fo ic msy imply, .1. An Hypocrite, as the fsmeword iiuted to that purpofe, }am,/\,2. T tin fie jour hearts, ye double minded^^\\vyjii ' As he fpeaketh ro open (inners, to cleanfe their hands, fo to clofe hypocrites ( whom he there calleth dapible minded^ as pretending one thing, and meaning ano- ther,) topftrifie their hearts, that IS, to grow more inwardly fin- cere : and fo it fuitcth very well with that phrafe by which the Hebrews exprefs a deceiver, PfaL 12. 2. PFith a double heart do thejijpeak^; in the original, ^ith an heart and an heart, which is chrjr manner of expreflion when they would exprefs a thing that is dpuble or deceitful ; as divers or deceitful "heights, is a Vc eight atid a VQeight in the original . Frov. 20, 23, As Theo- * ProfeffHi efi phraftfs^ faith of the Vixtnd^GS of Paphlagor/u, that they hid two fe habere duos {,^3^. ^g . jjq every hypocrite hath two hearts, or two fouls. * As I Jm^ ^^T remember, I have read of a profane wretch that brag'd he had tveo iinamDeddica-f^^l'^^^^^body^ one for God, and the other for any thing. 2. It tam^ alteram implycth one that is diftraded and divided in his thoughts, floatingi unicidque Uhm between two diflferent ways and opinions, as if he had two miods,' ^^/^- ' ?*h ^'^^ ^^ ^^^ ^^"^^ ' ^^^ certainly there were (uch in the Apoftles days," hiS NeaV ^^^^^ ?»^'««>:.j«^ ^r7e htart inclineth them to a care of duty, the Qthtr heart difcourageth them by fears of the ^orld ; the heart is not (xovax^^^ (which is Aejutlas word in that place) after one manner and fafliion. This double minde, in carnal men, bewrayeth it ftU two ways, in thtir hopes, and their opinions* i. \v\i\\dt hopes. They are diftracled, between ex fetation and jealoufte, dotibts^nd fears ; now lull of confidence in their prayers, and anon breathing forth nothing buc . forro \v 56 Chap»i. An Bxpofitionymth Notesy Vers. 8. forrov/ snd defpair ; and polfibly that may be one reafon why the Pfalnift corrpareth the wicked co c/74ijf, ?/^/. 1.4. becaufe they have no fii m tUy and fubfiftence, but are driven to and fro by va- rious and udcerrain motionj, leading their lives by^»f/}, rather ihtvu^yfpirei^ym. 2 In their ofinions. Hypocrites ufually wa- ver and h^ifig in fufpence, being diilradltd between confcicnce and csrrifiil afctiions I iht\r affe^ions ctxxy l\\^m to Baal, their ffl;i- fclcnces to God ; as the Prophet faith to fuch men, i King, 1 8.2 1 . Hgw loA^ ^illje halt between two opl»io»j ^TtiQy are uCually guilty o^ a promifcuous compliance, which, though ufed by them in car- nal policy, yet of ten tendcth to their hurt: for this indifferency is hareul to God and men, God loatheth it j Rev, 3.15. Ik»oTv thj ^ork/, I \x>cM thou wert either hot or cold, but becanfe thou art neither hot nor cold, I l\>i/l Jpue thee out of my mouth : Luke- waroinefs is that temper that ismoft ingrate to the ftomack, and therefore caufeth vomits ; fo arc lukewarm Chriftians to God : his ways are not honored but by a zeabus earncftnefs , And man hateth it. Solon did not /udg him a good Citizen, that in a civil * M4fl-©- AA War took neither part ; ufually fuch * midling men,like thofe that ay.ipo7iicov comc bctwecn two YcncevSy fufer on both fides, I confcfs, fomc- z*xw? 'TTcf^i* times godly perfons may be at a ft and, thofe that make confcience Na\.orat, ks-oi things are not ra/h in chojce ; and therefore ufually there is fome htifttAncj before engagement, which, though it be an infir^ mitj, yet God Vcinkethatit, as long as they endevor fatiifaQi- on : but certainly a Child of God (liould not reft in fuch a frame of fpirit ; Sinserity is much tryed by an eflablifhment tn the pre- fect truth, 2 Pit, 1.12. that is, by uprightnefs in the controver- (les of our age and time : Antiquated opinions, that ace altogether fevered and abftraded from prifent inter tfls^ are no tr.jai, there- fore \is good to be pofitive and fetled h t^ -retf bctm AAH^-^ct, in the truth that now u : I confefs, fuch cafes may happen, where the pretences ol both (ide$arcfo/^^>, and the mifcarriages (o fouf, that we know not which to choofe; and (as Cato faid of the Civil iVars between difar and Pompey, quem fugiam video, quimfe^ cj^uar non video,) wc Can better fee whorn to avoyd, then whom ^^^'''^^^''^'^^todofewithand follow; and thereupon there may behatfitancy rr^r.^'rJL* and indifferency : But this is neither allowed fortheprefcnt, nor rami oojcquf . , '^. /i- r • > ^ i/-ii urn aecmm' Continued out of wtereft, but confctence, and * never defcendeth tint. Ambiof, to any bafc compliances /i?r ^i^z'^w/^^f. \.That Chap.i, upO}7 the Eptjlle of J aues. Vers. 8. 57 2. That d^ftbtfulnefs ofmlnde U the caufe of pincsrtainty in our Obfcrvat, il lives and conv erf at ions : Their mindes are double , and therefore their ft'rt;/ are nnftable* Firft there is (as * Seneca faith) n^yifqnam « Sen. I'lb^ de reftdentis Animivolmatio, uncertain rollirgs of fpirit; and then, ^'''"'i*'^. vita pendens J adoubtiul and fufpenfive life ; for our aclions do oft bear the image and refenibhnce of our thoughts, and the heay-t net being fixed, the life is very uncertain .- The Note holdeth good in two cafes ; i • In fixing the heart in the hopes of the GojpcL 2. In fixing the heart in the doClrine efthe Gojpel : z,^'^ faith fome- * Fides qua times implieth the doClrine Which U beleeved^ focnetlmes the grace cnditur^^ ^^ by Which We do beleeve : A certain exfeEiation of the liopes of the '^' :^ ^^ ^''^'^'' Gofpel produceth obedience ; and a certain belief of the doBrine ' ' of the Gofpel produceth conflancy, I. N one Walk^fo evenly WithCjod, as they that are ajfuredof the love of God : Faith i% the mothnoi obedience, znd furenefs oftruft miketh way [ox ftriUnefs of life ; when men are loofefrom Chrifi, they are loofe in point of duty, and thth floating belief is foon difcovered in their inconfiancy and unevennefs of walking : * We do not with any alacrity or chcarfulnefs engage in that, of* n^cu^^^jn whofe fucccfs we are doubtful ; and therefore when we know not U i'^tv aJ^w whether God will accept us or no, when we are off and on in point vItcov* drift, oftruft, we are juft fo in the courfe of our lives, ferve God by/rj Sthic* and fiarts^ou\y when fome zealous moods diudpa-^gs come upon us. 'Tis the [lander of the World to think /Ijfura^ce is an idhdo^rine ; never is ihs Soul fo quickened andenabied for duty, as it is by the joy of the Lord, Neh,^,lo» The joy of the Lord ts your flrength. Faith filling the heart with fpiritual joy, yieldeth a ftrength for all our dutiesand labors ; and we arecarryed on with life and vigor, when we have moft lively apprehenfions of the divine grace. 3. N^ne are fo confiant in the profeffion of any truths as they that are convinced andajfuredofthe grounds of it : When we are but half cofivince djVJCdii&utmWy unfi^able',! remQwhcr the Apoftlc fpcakcth of a thing which he calleth ^IS'iov 7m^yioV'>'>ur orvn fledfafl^ nefs, 2 Pet.'^,ij, Lefi- jefaii from your OjvN fiedfaftnefs into the error of the Wicked .-.Every B leever hath,or (hou!d h%ve,3iproper halUft in his own fpirir, fom; folid rational grounis that may ftay and fupport him ; other wife when the chain of confcnt is broken, we (hall be foon fcattered : So tlfewhere, A Bilecver is bidders to render hoyoy^ a reafon of the hope that is in him, i Pet, 3.15. I that 5 8 Chap. I. An Bxfofitiorh with Notes y Vers. p. that iSjthofe inxvard motives that conftraioed his afTent to the truth. Thus alfo the Ap(-ftle TahI chargeth us, i The^, 5. 2I. fiift to prove (fill thirfgSy^nd then to boldfafi that which i^good) 'tis unfafe to engage ilfa bhconvi(flion,or to rtfolve without evidence ; for thereisnoliktlyhoodof holding faft till we have proved. Well then, Labor to underftand the grounds o^ your Religion; if you love a Truth ignorf.ntly^ you cannot love it conftantlj^ there is ftill apartjkh in the Soul tobetray it into the hands of thQ oppofite err r : To take up ways without any tryal is but a fimple credu- lity, which will foon be abufed and roifl.^d ; and to take up ways upon half conviftion is hypocrifie, which by that other part of the mind, not yet gained, will be foon dtf covered : Look upon it then, as brHtifh to follow the track, and hafe to frofefs before you are ajcertained* Veif. p. Let the Brother of low degree ^ rejojce in that he is exdted. The Apoftlc having finished that neceflary digredion about praj^ er^ rcturneth to the main matter in hand, which is bearing of */- pUions "^ith ]oy ; and urge th another reafon in this Verfe, becaufe to be depr^Jfed in the world For righteoufnefs fakSt is ro be exalted towards God 5 and in confideration of their fpiricual comforts and priviltrdges, they had rather caufe to boa(t and glory, then to be made ferry. Let US fee the force of the words. Let the Brother'} That i^, a Chrifiian ; The people of God are exprtffd by that term, becaufe the trueft friendftiip and brother- hood is inter bongs, among the good and godly : Combinations of wicked men are rather a faEiion and a conffiracy, then a brothtr- hood I therefore you find this in Scripiure- notion always appropri- ated to the people of God : When 'cis faid indefinitely, a Brother ^ you may underftand a Saint ; as here, James doth not fay,<« Chri- ftian^ but Let the Brother : So Taul, i Cor, 16. lOc All the. Brethren falute you *y that is, all the Saints : And (ometiraes'cis exprefTed with this addition, holy 'Brethren, i Th(f 5.27. where- as in the fame placf, in Verf. 26. he had faid, Greet all the Bre- thren ^^ This loving compillation, and afeof calling one another brothers ZDdfiflirs, continued till TertuUians [imc, as we fbewed before. Of low degree,"} In the Original \is Tct^^r©-, v/hich as the Ht^ brew Chap. I. upontheEfiftUof]\u^s. Vers. p. jp' brew word Oy (ignifieth both h ftml? I emdl^afe, ihQ grace and "^ the condition y afiiliion and humilitj: 'Tis here pnc for the condi^ tion not the^r^c^, and therefore we wellrtnder it of a lovp degret^, for 'tfs oppoied to the term Rich, in the next Verfe ; and fo 'as ta- ken elfc where, :x%1^rov, 16. 19. Better be of an loumhle jpiri$ ^ith the lowly, then to divide the [poil X^ith the prsud : By lowly he mesneth the lowly in condition,not in heart, for 'tis oppofed to dividing the /poil : So Z»j(^. 1.48. He hath regarded the low ejiate of ht4 handmaid*, 'tis tUIj rdLTn^ya^iv^ the ^//wj/i/j of his hand- maid : The grace and the condition are expr^ffcd by the fame term, becaufe A lovp eflate is the great engagement to a lowlj heart : But rcmember,by low degree is not intended one xhu*spoor fimply, but one that's /?o(?r/<3?^ Chri(i; as perfecutions and afflidions are of- ten exprefTtd by the word humility and humiliation ; Thus Pfa,p, 12,1 3. Heforgetteth not the cry of the humble ; the margin read- cth, afjiiBed : and in Vc;rf. 1 3. Confider my trouble Which Ifuff'cr from them that hate ms ; in the original,my humiliation : So here, aS'i^pG- TATc-ivQ-y the humble 'Brother is one that is humbkd or made low by the sdverfarics of Religion, Rejojce"] In the Original acaix'^^^^ boaft ox glory, as 'cis in the margin : Tis the highcft ad ot joy, even when joy bfginneth to degenerate,and pafs the limits and bounds of Reafon ; I lay, 'tis the firft degeneration of joy,and argueth the Soul to be furprized with great excc^fs and heighth of affedion, for the nexc ftep bsyond this is verily wicked : Joy heginneth to exceed when it cometh to ex- ultation, but when it cometh to infultation 'tis flark naught ; therefore how fliould they boaft or glory f is that lawful f I an- fwer, I .Ic may be underftood as a concejfion of the Icffer evil,thus^ rather then murmur under afflidions, ox faint under them, or en- deavor to come out oi: them by /// means, you may mthtr boajl ^ofthem ; rather then groan under them as a burden, you may boafi^ of them as a priviledg ; 'tis the leflfer evil : fuch conceffions are fre- quent in Saipture, as Prov, 5. 19. Thou pj ah err in her love ; fo in the Or:ginal, and in the Septuagint, t?? (pikU dvini -sfe<^se?'- ^V©" ToAAor^^ sV>j, thou flialt be ovir-much in her love : we trarflite, He ihailberavifhcd withherlov", which certainly im- plyeth an unlawful degree, for excafies and ravijhments in carnal matters are finful i How is it then to be underftood? Doth the Scripture allow any vitiofity and excefs of affcdion ? No, \\s on- I 2 ly ^o Chap. I. An Exfofition, with Notes y Vers. 9. 1y a notation of the kfler evil ; rather then lofe thy felF in the cm- brace: o\ 5n harlot, let her brefts fsttufie thee, be over much, or err in her love. 2, Ic may only imply the worth of cur Chriftian priv Hedges, Let him lovkjipon his frivtl edges as matter of hoaft^ f«^jhow bale and abjVd foever your condition feem to the world, yet fuffcring for Chnftianhy is a thing whereof you may rac her ioaji, then be afhamed. 3 . It may be the word is to be mollified with a fefter ftgnification, as our Tranditors, in ftead of let him hoaft or glorj, fay, let him rejoyce, though^by the way, there is no neceffity of luch a mitigated (ence, for the Apoftle Paul faith di- recf^ly in the (atne terms, Rom,').'^, We boafi, or glory, in tribftla- tions,&c. But more of this in theObfervations, In that he u exalted, Iv tJ u4« ctuTS,] In hisfublimity : This may be underftood two ways ; i. More generally, in that he is a brother or a member of Chrill,as the worth and honour of the fpi- ritual eftate is often put to counterpoife the mifery and obfcurity of afflJdions : Thus Rev, 1.9, 1 know thy poverty, but thm Art rich; poor offtwardly, but richjpiritually, 2, More particularly, \i may note the honour of affliftions, that we are thought worthy to be fuflferers for any thing in which Chrift is concerned, which is cer- tainly a great preferment and exaltation. The Notes are thefe : ObfervAt* I. ^' "^^^^ the people of God are Brethren. I obferved it before, but here 'tis 6!\i^^',Let the brother of low degree, ^c. They are be- gotten by ih^fame Spirit,by the fame immortal feed of the Word; , they have many engagements upon them to all I'ocial and brotherly ♦ TerruU in ^jjt^^Iq^ . j^yg matrU natHr?if k AduIcuj phaleris (^ ephippio, by his ftrcngth and fwiftne^'s, not the gaudi- a/uiii,', nefs of his trappings. That which Chriftians (hould look at is not thefe outward additaments, but the tminency of grace ; Jam»ia* Have not the faith of our Lsrdjefus Ckrifi in refpe^ of perfons : that is,do not efteem their grace according to the fplendor or mean- nefs o\ the outward ftate and condition. Delfifing the poor,\% aW ed a dtff'fingthe Church of God; I Ccr, ii. 22. Have ye not hohfes to eat anddrink^in f or delfije ye the Church of God, and fhame them that have not .? At their Love F^afts they vvere wont to flight the poor, and difcourage ihofe that were not able, to de- I 3 " fray 6i Chap. I. An Exfofition.rvith Notes, Vers. p. fray part of the charge, which, the Apoftle faith, is a defj>ifing the Chnrch, that is, thofe that are Members of Chriil and rhe Charch, Sec spanhc.f:^" ^^ ^^jj ^^ themfeUes ; * for he doth not oppofe luKM/ia^ :o o/xor, ^ *" ^%.!! ''^ as a publ'.ke place to a private,but a publike adion to a private adi- . patr,dub.7 7. o" ; as ix he had fiid thus, In your hoafes you have a liberty to in- farpely o Hells : Oh confider, 'tis not meer meannefs that is a comfort, the hrothtr only can rejoyce in his mifery and low eftate : you (ball fee'cis fa'd, ExQd,i7,.'^»ThcH[hAltnotcstintenanceafoorman in /?.v anfe : A man would have thought it (hould have been rathet faid, the rich ; but there is a foolifli pity in man, and we are apt to fay,^^ is a poor man^'mA fo omit Juftice. Well then,God that con- dc mneth it in man, will not pity you for your meer poverty ; Mat, 5.3.. Bhjfid are the poor in fpirit ; mark that, 7rvivy.Alty in [pirit, not infurfe. Many mens fuffcring here, are but the pledges and pre/acts of future mifery, the beginning of forrows, AIattb»l^.2* For the prefenc your families are tull of wants,your psrfons oppref- fed with mifery and reproach, but all this is but a fhadow ofHeli that Cometh after ; Every Laz.arHs is not carried into Abrahams bofom I you miy be miferable here, and hereafter too : God will Dot pity you becaufe of your faflfering, but p fin ifi yon rather, for theCe give you warning. Oh confider then. Is it not fad to you, when you fee the naked walls,the ragged clothes, and hear the cries of the hungry bellies within your families, you your felves much bitten and pinched wi^h want,and become the fcorn and contempt of thofe that dwell abcuc you? I, but 'twill be more fad to con- fider, that thefe are the beginnings of for rows j you cry for a bit now, and then you may howl for a drop to cool jour tongue ; now you are the fcorn of men, then the fcorn of God, men and Angels. Oh be wife, now you may hive Chrift as well as ochers; as the poor and rich were to pay the fame ranfom,to make an attoRcmenc for Chap. I. upori the Epi file of J ame s. Vers. p. 63 for their Souls, Exod. 30. 15. but if nor, you will perifli as wtW as others ; as God w'll not favor the rich^ fo he will no: puj the poor, 4. From the word Ta,'7riv<9-M fignifieth both hnmblc,and of low ol^rervat a" degree, Obferve, That the me an eft have the great eft reafon and *^* engagement to be humble: their condition always makcth tht grace infcafon ; Povertj zT)d Pride are rooft unfuirable. Twasoneof So/omoHS cdd^QhlS, Ecclef. 10 7. To fee Servants on hor[h.^cJ^^ and Princes going on foot: A poor proud man is a prodigy and won- der of pride ; he harh lefs temptation to be proud,hc ha:h more rea^ fon to be \\\xa:i\At,Nebuchadnez.z.^r was more cxcufable/or he hid a great Babel, and that was ^ great temptation: B.fides whjc fliould be in your ajfeSlions.thtxt is fomewhat in your condition to takedown the height of yourfpirits: Tis not fitforthofeof the highefi rani^ to turn fafhionifis, and difplay theEnfigns of their own vanity ; hnt wh^n frvants^ and thofeof a hiv degree, put themfelves into the j^^?-^, 'cis moil intolerable. Batalafs, thus we often finde if, Men ufually walk unfuitably to their condition, as if ihey would fupply in pride, what is lacking in eftate and fn^icien- cj ; whereas others that excel in abilicits are moft lowly in aiinie, as the Sun at higheft ciRt th l^aft (hadows. 5 . Again, From that ^Of low degree, 2 God may fe: hi-i people in Ohfe,rvat, j, the loweft ran^of men : A Brother may be rdTrivQ-y bafe and ab- j:d, in regard of his ourward condition • The Captain of Salva- tion, the Son of God himfelf, was, Ifai. 53. 3. deffifed and re- je^ed of men,zs v/Qxend^t it ; \nth^ On^\m\,chaddifchim, dc- fitio viroram, that \%, the leaving off of men ; implying, that he appeared in fuca a form and rank, that he could fcarce be faid to be man, but as if he were to be reckoned among fome bafer kinde of creatures ; as T^fal.11,6 David faith, as a Type of him, I am a ^orm, and no mxn • rather to be numbred among the "^orms^ then among men ; of fo miferabie a Bdng,that you could fcarce call him man -, rather "^orw^ or fume other notion that \% fitteft to exprefs the loweft rank of creatures. Well then, In the greateft mifery fay, / am not yet beneath the condition of a S^int ^ A Brother may bQ bafe znd abjeci. 6. From that [ Let the "Brother cf low degree glory"] That the Obfervat, 6, vilefl ar.d moft abftll condition "^ill not excufe tu from mw^mar- ing : Though you be lATTivQ-^ bafe, yet you miy re Joyce a id glo- 64 Chap. I. An BxpofittonyWtth Notes, Vers. p. ry in the Lord. A man cannot fink/o tow, as to be part the help of Jpiritua/ ccmforts. In the place of Dragons there is fomewhat to check marmurings, fomewhat that may allay the bittemefs of out condition, if we had eyes to fee it : Though the ^or/} thing were happened to you, poverty, lofs of goods, exile, yet in all this there is no gretind of impatiency : The Brother of low degree may pitch upon iomethtng in which he may glory. Well then, Do not excufe pi^JJion bfrnifcry ^2lZ\^ blame j'cwr coyidition^y^htn you fliould blame yonrfelves : Tis not your mifcrj, but yoarpajfiofts, that occafion ih ; Wormwood is not poyfon. But alafs, the old Adam is found in DS : The ^oman \\>hich thoti gavefi me, gave me, and I did eat. We hhxnQprovidence,V}h^n we (hould/w^tV^ p^pon our own thighs: Tis but a fond excufe to (ay, Never fuch fufFerings as mine ; Lam, I. la. // th'^reanjforrow like unto my forrow f "Men pitch upon that circumftance,and fo juftifie their murmurings. But remember, the greatnef's of your fufftrings cannot give allowance to the ex^ orhitancies of your paffions : The low degree hath its Comforts. Ohfervat, 7. 7- ^^^"^ ^^*^ \jejoyce^ oi glory, or yoa[i,'] There is a conceflion 0} feme kind of boafting to a Chriftfan, he m^^y glory in his privi- lidges. To ftate this matter, I fhall fhew you, 1. How he may not beafi : \. Not tofet o(f f elf fe If -worth, f elf merit SI fo the Apoftlc's reproofis juft, i Cor.^.j,why t^ofi thcH glory (the fame word that is ufed here) as if thou hadfi net received )Xhat thou hafi ? That's an evil glorying, to glory in out fclves, as if our gifrs and graces were of ou; own purchafing, and ordained for the fetting off of our own efteem ; all fuch boafting is contrary to grace, as the Apoftle faith, Rom.'^.2j. Rb h « kav^ yjxn^ ; where ii boafting ? 'Tu excluded by grace, 2. Not to vaunt it over others; tlie Scripture giveth you no allowance to feed pride: 'Tis the language of ^7/?^£-n>^/, Jfai»65>$, Stand by thy J elf, I am holier then thouXo defpife others,a$ carnal,ns men ofihe U'tfr//^,and to carry our felvts with an imperious roughnefs towards ihem, 'cis a fign we forget "^ho made the difference : The Apoille chidethfuchkindofper(ons,i?a.i4.io. T/4?«9«r«?;^r^j' ^oftthepi fet at naught thy Brother / Tertullian readeth it. Cur nullificoi ? why do ft thou nothing him ? He that maketh nothing of others, forgetteth that God is All in All to himfelF. Grace is of another temper. Tit, 3.3. Shei» meeknefs to all men, for ttv our ] elves in times pafi "^erefoolijh 4»j dij obedient : $0 think of \vhil you are, that C»AP.i. up^n the Eprjl/e of Jamhs. Vers. 5?^ 6$ thsi you may not forges whAtjSn ^cre^ before Grace made the di- ftindion. 2. How he may boaft : l. If it be for the glory of God, to exalt God, not your felves ; P/Ji.34.2. My SonlfiaS makj her boafi of God'y of his gqodncr$,mercy, power : This is wcU^when we fee w« have nothing to boaft of but our God j neither ivealth, nor richej, nor Tvi/difm, buB of the XWalone : f^r^ga^^^i^. Let not the rvife meinglorj in his ^ifdem^nor the mightj man glory in hisftnngth ; but Itt him that glory eth glory in thisy that he knoweth we^ faith the Lord* This doth not only quicken others to praife him, but ar- gueth mnch a^t^ion in your fel?es ; as when we frize a thing, wi fay we have nothing to glory of but that \ fo 'tis (ign the Soul fets God above all, when it W"^ glory in none other. 2. To fet ont tht ^orth of ysHf priviledges : The world thinketh you have an hard bargain to have a crtictfied Chrift^ glory in it ; Thus Roru,^, 3. f^j glory in tribnUtions : The Apoitle doth not fay, we muft glory oB boaft of our tribulations or fufferings, but glory in trihiiUtions. There a poor comfort io ofering our bodies to the idol of our own praife^ and to affed a Martyrdom to make way for our repute oc cfteem, that wc may have fome what whereof to boaft j that's not the Apoftles meaning : But this glorying is to let the world kno\^ the honor we put upon any engagement for Chrifi, and that they may know we are not a/hamed of our profejfion, when 'tis difcoun^ tenanced&nd perfecuted. The Apoftle Paul is excellently explained by the Apoftle Peter, 1 Tet,^,i6, If any manfnfftr tu a, Chrifii- an, let him not be ajhamedj but let himglorifie God in this behalf They think 'cis a difgrace, and you think 'cis a glory ^ to fuffer for Crtrift. Look, as Divines fay, in the cafe of eying the reward, then 'cis done moft purely, when 'cis done to extennate the temptation by the efteem and prefence of our hopes ; as Chrift counted i: a Itght Jhamejin comparifon of the joy fet before him, Hcb, 12.2. and Mo^ fes the Treafures of Sgypt nothing, in comparifon of the recom- pence oi the reward, Heb» 1 2.2(5. So here, in this caufe you miy glo- ry, that is, to countirhalUnce the Jhame of the world with the dig- nity of your profejfion and hopes, WcU then, you fee how you may glory, to declare your valuation and efteem of God and his ways. 8, From that {^He is exalted.'} That Grace is a preferment and ^^T^'^'Z'^^t'^ exaltation ; even thofe of lew degree may be thus exalted. All the comforts of Chriftianity are fuch as areriddhsandcontradidions K to 66 Chap. I. An Bxfofition^ with Notes ^ Vers. 5^. to the fle(h : Poverty u preferment ; Servants Are free- men, the Lords free-men, i Cor, 7.22. The friviledges of Chriflanity take off all the iivominy of the "^or/d. Chriftian Slaves and Vaflils are yet delivered from the tyranny of Satan,t*^ flivery of fin; therefore he faith, they are the Lords free-men. So fam. 2.5. Hath not God chofenthe poor in t hid ^or id to he rich in faith ? Spiritnul trea* fnre and inward riches arc the beft. A Chriftians life is full of my- fterics, poor, and yet rich, hafe, and y« exalted ; (hut out of the World, and yet admitted into the company of Saints and Angels ; flighted, yet dear to God: The tVorlds dirt, and Gods jemlsi In one place 'tis faid, i Cor, 4, 15. TVe are counted as tht fcurf And off'fcoHring of the Earth : And in another, Aial.'^A'j. I "^iU make up my iewels. Not a foot of Land, yet an intereft in the Land §f gromifcy a fliare in the inheritance of the Saints in light ; you fee every thing is amply made up in another way. Do but con- fiderthe nature of your priviledges, and yon cannot but count them a preferment j you are called to be fons of god, Jok 1. 12. He vouchfafed them i^n'/iap^ the priviledg, or prerogative^ to be^ ccme the fons of God : So alfo, Members ofChriJi- ; and what a door of hope doth that open to you ? So alfo, Heirs of the Pro- mifeSy joynt heirs with Chrif}, Rom, 8.17. So alfo, Tartak^rs of the divine nature, 2 Pet, 1.4. and what a priviledg is that ? That we Qiould be fevered from the vile ^orld, ^adgmlded with glory, when we might have ftood like rotten pofis ! That we (hould bs united to Chrift, when, like dryed leaves, we might ha\c been driven to and fro throughout the Earth. Well then, I. Never quarrel with Providence : Though yx)u have not other things, rejoyce in this, that you have the befl things ; fole adoption is worth all the World : Do not complain, that you have not the goldf if you have the kjfs. I allude to that known ftory in Xeno^ fhon. Never envy the worlds enjoycnems, no though you fee men ^ickedzDA. undefervingi to murmur uadtv any (uch pretence is but difguifed envy : Confider God hath called you to another ad- vancement, you iin againft the bounty of God, if you do not valutj k above all the pomp and glory of the creatures ; they are full and firining, buc your Comfotts are better and msrefati^fying, i Tim, 6^ 6. Ge^linefs ^ith contentment is great gain ; or it may be read, Cjodlinefs is great gain With contentment, in oppofition to world- ty gain ; Men may gain much, but they are notfati^fied i but god- linefs Chap. I. upon the Epijlle of Jamb s. Vers.io, 67 linefs ij fucfa a gain as bringcth contentment and quiet along with it : for I fuppofe that place of the Apoftle is parallel to that of Sa^ lomon, ^rov,io.22» The blejfingef God maketh rich ^andloe add- etb no f arrow V^ith it, a. Refrefli your hearts with thQ fenfe of your priviledgcs : You that are the people of God are exalted ia yav^ gnat eft abaftires % Are you naked ? you may he arrayed in fine Unnen, ReveL ip. 8. ^hich « J'iKouw{Ji.oOA, the right eonfneffes of the Saints y that plural word iirpJieth fuftificAtion and Saniiification : Are you hungry ? Gods tnountain will yecld you * afeaft of fat things, a feafi of* Ifni.i^tf. }^ines upon the lees >^ell refined ; Wines on the kes are moft gener- ous and ^rightly : Are you thirfty ? Ton have a ^ell of ^ater (pringingHp to everlaftinglift^ Joh.^^. 1 4. Are you bafe ? yoQ tzveglorjf, you have a crown : The Word ufeth thefc exprcffions, to (hew, that all your wants are made up by this inrvardfupflj, 9. Obferve tnore particularly, TlsatthegreMteflabafuresandOlfirvAt,^ ff^ff'frhgsfor Chrift^are an honour to H4 : AU, 5 . 4 1 J^hty rejoyced they ^ere counted "Worthy tofufferfhamefor his Name ; Twas an ad of Gods grace to put this honour upon them. Well then,do not look upon that as a;«(^»;f»f which is 2i favour 5 reproaches for Chrifl are matter of tloankjgivijtg rather then difcontent : In or- ^ dinary fufferiogs Gods people have this comfort, That as nothing Cometh "Without merit, fo nothing goeth awaj Without profit : Bui here, whatever is done to them is an honour, and an high vcuchj fafemenr. Oh how happy are the people of God, that can fuifei nothing from God , or men , bat what they may take com- fort in I Verfe 10. But the rich, m that he is made low ; bec^ufe m the flower ofthf grafs he Jhall pafs a way . He taketh occafion from the former exhortatiorv which prcftd to rejoyce in miferies, to fpeak of the oppofite cafe, fro^erity, ^ ^^^ ^ ■ * Some fuppofe the words to be an /rd?»;,wherein the Apoltle dif- covereth his low conceit of worldly glory, all their exaltation is humiliation ; and therefore if he will glory, let him glory in his vilencfj, and the unfetlednefs of his condition ; that's all they can boaft of, a low enjoyment that may be foon loft. But I fuppofe '£is rather a dire^ion, for he fpeaketh by way of advice to the ricfr " K a Chriftiaa 68 Chap. I. An Exfofitienymth Notes y Vers.io, Chriftian or Brother ^ which will appear more fully by a view of the words. Bftt the rich i^ It noteth the noble, thi honorable, thofe that are dignifitd with any outward excellency, more efpecially thofe that did as yet remain untouched or unhroken bj ferfecfftioK:SomQ obferve he doth not fay the rich Brother, as before, the Brother of low degree, but only generally /^f r/V/[> ; few of that ^«<«/i'ifj and rank^ give their names to Chrift : Bat this may be too curious. In that,&€.'^ You fee here wanteth a verb to make the fence entire and full ; What is to be underftood ? Oecumenim faith, tf/^iujicS-f^j let him be afhamed, confidering the uncertainty of his eftate ; others much to the fame fence,TA^«f »cS^<», let him be hum'' ble^ in that he id made lotv, as if the oppofite word to ;cflw%*i, ^0.6, y, Allflefhisgrufsiandthegoedlinefsthere'^ of M the flower of the field; the grafs Vpithereth, and the flower fadethy becauft the Spirit of the Lord hloweth tipvn it : So nlfo in many other places, I iLall imprt^ve the fimiltuJe in theNojes ; Only obferf e fe;^re. That the Apoftle doth not fay,thac his rich^s £tii\\pafs away at afijwerj hvxhe ffjall pafs away -^ he and his riches alfo : If we had ^fecurity ot our eflate^ we have none of our lives j we pads, and i\it^ pafs, and that with as eafie a turn oi PiOvidcnce,«LS the f.t'^er of the fiddfadeth. The Notes are thefe ; I^, Riches are not altogether inconfflent ^ith Chriflianity 5 Let Ohfervat. i» K 3 the 70 C H A p . I . An ExpofJtiony with Notes ^ Vers. ro. QV the rich, that is, che rich brother ; ufually they are ^gnat fnare : Tis in hard maaer to enjoy the world without being wt4Mgled with the cares and pleaiures of it : The Moon never fnjferetk eclipfe but When 'ti4 at th^full ; and Dually in out falnefs we mif- carry : and therefore our Saviour faith, Matth, ip.z^Itu eafnr for A Camel to go throHgh the ejjt of a needle, then for a rich moM to enter into the Kingdom of God : 'Tis a Jewifli proverb to note an impoflibility, rich men ftould often think of it ; A Camel miy as foon go through a needles eye, as you enter into the Kingdom of God : That were a rare miracle of nature indeed, to fee a Camels or an Elephant, to pafs through a needles eye ; and 'cis as rare a miracle of grace ^ to fee a rich man gained to Chrift, and a love oi Heaven ; of ail perfons in the world, they arc leaft apprehenfive of 'KyMvy fpiritual excellencies: Chrift himfclf came in poverty, /» ^ pr^j^* ]cL J'iA(pi' ^^(^^i as if Were, to them that love riches. ^ Plato, an Heathen, t^v\»i ^9 faith the fame aimoft withChrifl, That 'tu imfoffible for a man 'TtK^tTiov ^vau ^0 ^^ eminently 'rich, and eminently good, ■\ The way of grace is ^idL(piesv\c*i ufually fo ftraic, that there's fcarce any room For them that would ^iul>^6v, ^^^^ ^^^^ ^^^^^ %^^^^ burthens of riches and honour. But you will Flate, ' ' ^*yj ^^^^ will you have Chriftians to do then ? in a lavi(h luxury f * Son po!fmi to throw a Way their eftates ? or in an excefs of charity to make o- in ccsim iijpi' tbtxs ffiU, when themfelves are empty ? I anfwer. No j There are ctrs , ^HoniAm ^^^ pafTages to mollific the rigor of our Lords faying, One is in tmumTJ^ t'^^^^oVsU^l.^mthGod all things are poffible: Difficulties in the tmUqut di^xa way 10 Heaven fervc to bring us to a defpair of our f elves, not of eft-%irtutM aum Qod ; He tan loofen the heart from the world, that riches (hall be tern via nm cd* po impediment : as fob by providence was made eminently rich, fit mxinimer* ^nd by grace, eminently godly, none like him in all the Earth, fob ua^l' Ub. I • 8- The other paffage is in Mark^ i o, 23 , 24. fefns [aid. How Icpt. hard 14 it for them that have riches to enter into the Kingdom of * Mac. 19. i^« God f And the DiJcipUs Werje ajhnijhed at his X^ords : Bt*t feftu anfwer eth again. How hard is it for them that trnfi in riches to enter into the Kingdom of God? 'Tis not the having,but the trttfi' tKg ; Riches in the having, in the bare pojfejfion, are not an hinder- ance to Chriftianity, but in our abufe of them ; The fum of all is, * 11$ impodible to truft in riches, and enter into the Kingdom of God ^ and 'cis to us impojfihle to have riches, and not to trnft in them. Well then. Of aU men, rich men (houid be moft cateful ; a aaaa may be rich and godly, but 'cis bccaufe now and then God will Chap. I. upon'the Epi file of Jam e s. Vers.io. 71 will work fome miracles of Grace : Your poffejfions will not be your ruine, till yout^orruptio»s mingle with them ,• under ^he Law the foor and rich ^ire to peiy the fame ranfomy £xod*^o»i^, intimating, they may have mtereft in the fame Chrift : 'lis * Au- « serv.atur fiins obktvzuon, Thupoor La<.arw was faved in thebofomof pauper Lf\ nts rich Abraham, Riches in themfelves are Gods bkffings that come fed in fi'Vi a- within a Vromift : "X\i faid^ ?fal. 1 1 2. 2. of him that feareth the ^.^^f^""^' '^^^*- Lord, I'hat V^ealth andriches {hallbe in hid houfe i that i$, when pp^ ^\^' '" God feeth good: for all temporal Promifesmuft beundcrflood *' ^^' with an exception • Thej do not intimate ^hat always fhall be, but that vphat ever ii^iib) \^^ay of a bleffing ; the fruit of a promife, t)oto( chance, or fi/oofer providence: Yea, riches with a bkfling are fo far from being an hinder ance to Grace,that they are an orna- ment to it : So Prov,l^2^» The crown of the Veife ti their riches^ hut thefoolijhnefs of fools u foUj : A rich wife man is more con- fpicuous, an Eftatc may adorn virtne, but it cannot difgaife folly ; A wife man, that is rich, hath an advantage to difcover himfeif, which others have not • but a fool ]s a fool dill : as, an Ape is an Ape, though tyed V^ith a golden chd'm : And to this fence I fup* pofe Solomon fpeaketh, when he faith, Ecclefj, 1 1. wifdom \\Hth ^ aninheritance.ii good\ that is, more eminent and ufeful: And ^^^^^^^^^oiis thus you fee Riches arc as men ufe them, Bleflings promifcuoufly mtirTabsm difpenfed; *tothe^W, left theyfhould be thovi^ht altogether patentw bm, evil', to the bad, left they flaould be thought oncly good* Aug, . * 2. That A rich mans humility is his glory .- Your excellency Ohf^rvat^ jf, doth not lie in the pomp and fplendor of your condition, but in the meeknefs of your hearts ; Humility is not onely a clothing, T^ut on humblenefs of minde. Col, 3.12. but an ornament, I Pet, 5.5. Be decked with humility, \^Mii^cov.iy 5. H^tlt thoufet thine eyes upon that Which u not ? Outward riches are fo far from being the be ft thing', that they rather are not any thing at all ; Solomon calleth them, that which ii not, and who ever loved nothing ? and would be proud of that Which is not ? ^,The uncertainty of Worldly enjoyments may be vpellrefemhledQbfervnt, 5 by a flyrver 'j beautiful, but fading: The fim Itude is elftwhcre ufed ; I gave you pUces in the Expolition, let me add a few more ; StcFfaL 103.15,16. As for man, hts days are as grafs ; 06 a ftnvLr of thefieldyfo he flour ijheth : For the Windpa^eth over it, L and 74 Chap.i. AnExfofttio'/hrvith Notesy Vers.io* and it is gpne^ and the pUce thereof fl>a!l know it no more : W»Hen the flower is gone, the root, as afraid, (hrinketh into the ground, and there remaintth neither remnant, nor fign; So many a man that ktYpeth a burslirg,3nd ruffle th it in the world, is foon (happed cff by providence, juid there doth not remain tl^ leaft ftgn and xncmonalof hicn : So i Pet, i. 24. For all fl(Jh is as gr^fs^ and all th: glorj of man ai the fion>er of grafs ; the grafs Withereth, and the flower thereof fafUth aiyaj : 'Tis repeated and retarned to ourcontidcxmon,al/ fie/his grafs, and then, the grafs either eih, to fhew that wediould often whet it and inculcate it open out thoughts. In (borr, from this reftmblance you may Itarn two things. I. That though the things of the ^or/d are jpeciom, jet thej fhouldnot allure pu, hecaufe thty are fading : Flowers are fweec, and afiftd the eye, bujt their beiu:y is foon fcorcched ; The Soul is for an eternal good^ that it miy have a happiness fuiiable to its own duration ; an immortal Soul cannot have full contentment in that which is fa 'ing : But this is a point that calleth for meditation ra- ther then demonHration j 'tis eafie to declaim upon the vanity of the creature, *t\%ts&y mans oh]eEI:^ andtwcry mans ful;jel} : Oh but think of it ferioufly, and defireGod to be in your thoughts; when the creatures ttmpt you, be not enticed by the beauty of them, fo as to forget their vanitj. Say, Hen is a flower ^ glorious, but fading ; glafs that's bright, but brittle, 2. The faireft things are moft fading ; Creatures when they come to their excellency, then thej decay : as Herbs when thty come to flower, they begin to wither ; or, as the Sun when it Cometh to the Zenith, then it decline tb : Pfal 39. 5 . Man at his befi efiate is altogether vanity j not at his worft onely, when the feeblenefs and inconveniences of eld age have (urprized him: Many, you know, areblafted and cut ofFiw their flower, ^nd wither as foon as they begin to flour i/h^ Taul had a mtfcKger of Satan prefently upon his extafie, 2 Cor, 12. 7. So the Prophet fpeakcth of a Gra/bcpper in the beginning of the fhooting up of the latter growth, Amos 7. 1 . As foon as the ground recovered any verdure and grecnnefs, prefently there came a graflioppcr to devour the herbage ; the meaning \%^ a new afflidit .n, as foon as they began co Eaurifh. Well then, Sufpcd thefe outward things when you moft sd)oundin,them : Z^^jx'/^ thought of overthrows , when Cod had given Chap. I. upon the Epffile of Jam e s, Vek^.IX, yj giveth him a great viflory, as Pfa/. 60. compare the Pfalm with the .itie : So 'tis good to think ot famine and want in the midft of pltnry; a mm doth not know what over- turnings there may be in the world : The woman tha! ftood not in need of the Trcphet, 2 King,/\» 13. / dwell among my ovpn people, that is, I have no need of fri nds at Court ; ye: afterward ftood in need oi the Pro- phets mafs, 2 Kiy^g, 8. 5. The Lord knoweth how foon your con- dition may be turned ; when it fccmeth tsflourljh mofiy it may be near a\Vtthcring, Verfe 1 1 . For the Sun if mfooner rifsn \\>ith a hurning heat^ hut it Wither eth the g*-afsy and the fl^er thereof faileth, and the grace of thefaPAon of it ptrljheth ; fo alfojhail the rich man fade awaj in his V^uys, He purfueth the fimilirade, and in the clofe of the Verfe applieth it J There is nothing needeth illuftration but the latter claufe. Sojhall ] That i?, fo may ; for the psflage is not abfolntelj de- finitlveof what always /hall h, but only declarative of what may h, and therefore thsffithre tenfe is ufed for the potential mood : We fee, many times, That the kicked live.be come old,ar,d mighty in power '^ their houfes are fafe from fear, neither is the rod of God upon them : their 'Bull gender eth, and faileth not ♦ their Cow caheth, andcafleth not her Calf, J oh 21. 7, 8, p, 10. Therefore I fay the Apoftle (heweth not what always cometh to pafs, but what may be, and ufually faileth out, and what at length certainly will be their portion. The rich manl^ That is either to be talten generally for the rich, whether godly or ungodly, or more efpecially for the ungodly per- fon that trnfteth in his riches. Fade away'] (jLo^fdwd-iijiloji, a word proper to herbs when they lofe their verdure and beauty. In his ^fpays.] Some read, as Erafmns and Gagneas, ^ Toeict^?, ^ith his abundance ; which reading Calvin alfo approveth,as fuit- ing better wi:h the Context, Sofhatl the rich and all his abund- aKicefade away ; But the general and more received reading is that which we follow, h> 'rofsicu^^ in hfs V^aysy or jonmeys ; the word is emphaticalf and importeth that earned induiiry by which men compafs Sea and Land, run hither and thither m the purfuit of wealth,and yet, when all is done,it fadeth like f/^f/ZoB'^r ^/ri{?r^r2LpiSlure of it, and then the thing it fclf: This was Gods ancient way, to teach his peo- ple by Types: ftiU he tcacheth us by ftmi lit fides jt2ikcn from com- mon and ordinary objeds, that when we are caft upon them, jpiritual thoughts may be awakened^and fo every ordinary obje^ is. as it were, hallowed ^nd confecrated to 2in heavenly pur pofe. Well then,Let this^fce your Held or garden meditation^ when you fee them decked with a great deal of bravery, remember all this is gone in an inQant, ^hen the burning heat arifeth ; in the text 'tis (let mc open that by the way) «a/©- ^ind will foon dry them up: fo are all worldly comforts VikQ floWers in the Spring, good in their feafoh^ but very vanijhing and peri /hing. Obfervat 2* ^' ^^^^ ^^^ Comforts are peripjing in them felves ^ but effect' ' * ally ^h:n the hand of Providence u flretched out againfl them : The flower fadethof it fclf, but chiefly when 'tis fcortchcd by the glowing, burning Eaft ^/W.Our hearts fbould be loofe at all times from outward things, but efpecially in times ot publi^fte defolation-, 'tis aCm againft Trovidence to affeU great things: When Gcd is over tur ning all, then there is a burning heat upon thefUmrt 5 and Gcd is gone forth to blaft worldly glory, Jer* 4^' Chap. I. ufonthe Eftjlle of Jma^s. Vers.ii. 77 44. 4, 5. The Lord faith, I IV/// pfffck tip this "^hole Land, and feekeftthoH great things for thy felff thit is, a prof^erons condi* tio» in3i time of pHhh%e defolation' Ws as if a man (hojld ba putting flowers, when there is a wind gone forth to hlaft them. Well then, Take heed you do not make Trovidsnce your enemy ^ th n your comforts will become more peripjing^^yoyx cannot then cxpeft a. comfortable XS'armth from God, but a hurning heat. There are three (ins efpccially by which you make T^rovidense your enemy, and fo the creatures more vatK, I. Wh^n you abufe them to ferve your lulls : where there is pride and wantonnf^is,you may look for a i?nrning,cevu\n\y your flowers will be fcortched and dryed up ; Pleafant Sodom, when ic was given to pride, andidlemfs^andfulnefs of brtad, met with a ^/#r«/;?^ /;(r^f indeed, Ez.rk}\6 49. in i'-^/W^^?/ phrafe, God ^^^'' Gehen. will rain Hell ottt of Heaven rather then not viflc for fuch fins. slTvbn^^de a. When you make them obje^s of tru(\; God can brook no Provid. lib, rivali : truft being the faireft and bed refpe^ft of the creatures Jt muft not be intercepted,but afcend to God ; iFyou make Idols of the creatures, God will make nothing of them • The fire cf Gods jealoufie is a bHrning hear, God took away from Judah ih^fiajf andthefiay,lfai,'^.j* that iF,thac which they made fo,excluding him ; for that is the cafe in the Context- So when you eruft in your wejlth, as if it muft needs be well with your families, and you were fecured igainft all jadgments,ind m nsof Frovidencr- certainly God will take aw3iy she f}af and thefiay, and (lie w that riches are but deadhelpSjVjh^n they are prcfei red before ths living god, I Tim.S'iy* 3, When you get them by wron:; means ; wealth thus gotten is flefli (like the Eagles from the Al'ar) with a coal in it,thit de- voureth the whole neft ; Hab, 2. 9. fVo be to him that coveteth an evi/covetofdfnffs^i that he may fit his nefi on high, that he may be delivered from the po^er of evil. You think 'tis a ready way to advince7^«;no, this is the ready way to ruinea^; James 5. 3, Tour gold and filver [hall be'^ffitnefs againfl yon, and fb all eat yoHr pfh 4U it ^erepre ; that is, draw th: fire and burning hcic of Gods wrath upon your felves and families. From that [_His ^ays'^ JVorlalj men pur j pie 'health "^Ith great care and induflry : The Obftrvat. rich turneth hither and thither, he hath fevcral ^^/z whereby to L 3 accom- 78 Chap. I. An Exfolttion, with Notes y Vers.ii. accoirplifli his ends: In felf^denyal, covetoufnefs is the ape cf '"or. 1^ grace, * Itfujfereth aU things, heleeveth all things, hoptth all V 7. things ; what pains do men take for things that perifh ? Do but obftrvc their unceffant care^ earnc(i lahonr, and unwearied in» dfifirj, and fay. How well would this fuit with the heavenly trea- fure? 'lis pity a plant that would thrive fo well in Canaan, lliould {\ ill grow inihefojiofEgypti that the zcalo.se enmefi. nefs of the Soul fliould be miffUced, and we fhould take more * Luke 11. 21. pains * to be rich unto the Vcorld, then to be rich towards Cjod. Man fallen is but the Anagram of Alan in h,nocencj ; he hath the fameaffedions and delights, only they are tranl^ofed^nd mispla- ced; therefore do we offend in the me^fure, becaufe we mi[ia\e in the ob'jcB, Or elfe, fecondly, obferve their pains and care, and fay tbus, Shall a luft have more power upon^ them, then the love of * Prov.ii. 18. Cod upon me ? I have higher motives, and a * reward more fure ; they are more earneft for an earthly pnrchafe, ard to heap up trea- fure to them^dves, then I am to enrich my Soul with fpiritualind henvenlj excellencies :Smt\y grace is an al^ive things of as forcible an efficacy as corruption; why then do we 2idi vj ith fuch dtffer- enct, and disproportion ? The fault is not in grace, but in our felves : Grace is like a keen Weapon in a childs handy it maketh little impreffion, becaofe 'tis ^'eak/y ^eilJied, Worldly men have the advantsge of ns in matter of principle, but we have the ad- vantage of them in matter of motive ; we have higher motives, but they more intire principles, for what they do, they do with their Vohole heart ; but our principles are mixt , and therefore grace worketh with a greater faintn^fs then corruption doth : But however 'cis fad. P ambus, in EcclefiafticAl Hiftory, v/cpt, when he faw an Harlot drcfTid with much care and coft, partly, to fee one takefo much pains for her 6wn undoing ; partly, becaufe he kadnot been fo careful to pleafeGody as fie had been to pleitfe a y^K'anton Lover. And truly when we fee men cumber themfdves , Vi^ith much/erving, and toyling and bustling up and down in the world,and all for riches, that ta^e themfelves ViHngs.andfly away ; we may be aQiamed that we do fo I it th for Chrijl, and they do fo much for health; and that wedonoL layout our ftrengthand earneftnefs for Heaven^ with any proportion, to what they do for the ^orld. Obfervat, 5. Laflly, Again, from that, h ? 'Tro^^aui ? from his ways , or journeys Chap. I. HpontheEpflleofjKu^s. Vers.ii, 79 journeys ; All our endevors ^ill be fruit lefsy if Gods hand be ^- S^ain^ Hi : as tht flower to the burning heat.fo u the rich man in hie ^ays : that is,notwithftancling all his induftry and care.Go^may foon bl-ft him : They earned "^^ages.but pnt.it in a bag Sfoith holes, Haggai t.6. thatis, their gains did not thrive with them 2 Teeter toylcd aR nighty but caught nothing, till be took Chrift into the Boar, Luk^. 5.5. So you will cAtchnothing,nothv[\g with com- fort and profit, till you take God along with you. PJal.i2j,2. It ie vain for JOH to rife up early, to fit up late, to eat the bread of forrows : for fo he giveth hu beloved (leep. Some tskc this place in a more particular and reftrained fence; as if David wculd in- timate, that allthtir agitations to oppofe the rcignof Solomon, though backed with much care and induftry, fhould befruiclcfs; though A bfalom and Adonijah were tortured with ihQ care of their own ambklous defi^ns, yet God would give Jedid, or h^ beloved, refi; that is, the Kingdom Qiould quijtly and fafely be devolved upon Solomon, who took nofuch pains to court thc:ptrople, and to raife himfeif up into their cfteem,as Abfalom and Adonijah did ; and they ground chis expofition, partly on the title of the Tjalm, A Pfalm for Solomon ; partly on the name of Solomon, * who " ^ Sam. ii. was called fedid-jab, or the beloved of the Lord, the word ufed *4, »f here, he giveth hU beloved refi : Buc I fuppofe this fence is too curious, for though the Pfalm be entitled to Solomon, yet I think not fo much by way o^ prophecy y^s dire [i ion : for as the 72 Pfalm (which alfo beareth Title for Solomon) reprefenteth to him the model of a Kingdom and the affairs thereof -, fo this Tfalm the modi! of a Family ^ wi:h the incident cares and blefftngs of it ; and therefore the palTages of it are of a more univerfal and unli- wUr<;^ concernment, then to be appropriated to Solomon : and 'tis Dot to be negleded that the Septuagint turn the Hebrew word plarally, rot^ AysfTnfloi^ ctJoS \!Zs-vovyhi^5 beloved ones flee p, Gaewing that the fenrcncc is general ; the m:2ning is then. That though worldly men tare never fo hardly, beat thtir brains, tire their (pi- rits, rack their confcienccs ; yet many times all is for nothing ; ei- ther God doth not give them an efiate^ or not the comfort of it : Bat his beloved, withuur any of thefe racking carts, enjoy c^nttnt- mtnt ; if they have not the 'A'or/^, they have ^eep and refi : with ftlence tubcnitring to the )X'>illof God, and \^i[hcf»ietnffs waiting for thebkflii)g.of God: WcH thct), eck^owledg the providences that 8o Chap. I. An Exfofuion,mth Notes^ V ERS,I2 that you may come under the blcffing of ic : Labor without Git ■ cannot profper ; agamfi God, and againft his Will in his Wordj will furely mifcirry. Verf. 12. Bleffed is the man that endnrsth temptation ^ for vohen he istrjedy he fhall receive the Crown of life^ ^hich the LORD hath fromlfed ts them that love hinu. Here the Apofile condudeth all the former difcourfc with a ge- neral fcntence j I Qiall difpatch it very briefly, becaufe the matter of it often occurreth in this Epiftle. BUjfed'] That is, already bleffed ; they are not miferable, as the world )udgeth them : 'tis a Chriftian Paradox, wherein there is an .^///!#/zo2j to what is faid, foh 5. 17. "Behold, happy is the man Vphom God correBeth ; 'cis a wonder, and therefore hecalleth the world to fecit, Behold ( fo the Apoftle, in an oppofition to the judgment of the world, faith, BleJ]ed. Is the marr\ 'Arwf , The word ufed is cneiy proper to the mafcH" * Beauis vh^ li^(^ ^^^^ and therefore fome have * forced and obtruded fome ion moUn z/f/mif-fhapen conceits upon this. Scripture ; whereas throughout the (ffcsminam, Epiftle we (Lali obferve our ApolMe de^ghteth in theufe of this i:tirll\ean^\ ^^^^ ^^^ ^^^^ ^^^^^' *^ x^er/23. c*;/J^6e Tme^^Kv^a/li^A man behold^'^ '^^Ze^fideivi^^^'.^^^^^f^^^^^^* intending a man or woman, for it anfwerethto ror^i/'a.Aqu;- the Hf^r^fw^ Word Ifch, under which the woman airowascom^. nas in locum, prehended. That endureih'] 0$ vsTt^ji^J^, that is, that patiently and corflant- lybeareth: awickedmanfutiereth,buthedorhnot^«^«rXith)6Ptai fons : God is not perceived to deal as a Father, but when the afHiflion is paiienily born, which the Apofile calleth enduring there. Temptation,^ AfBidion is fo caikd as before, in irs ftlf 'tis a pumflymentjof fin, but to the godly but ^tTrjai; as D.ath, the King of terrors, or higheft o^ afflidions, is in it ftlf the "^'ages of fiv; buttOthcm, the gate cf eternal Life, For )^>henhets trjed^ cT-U///©- ii^'oy^Q-, The word is often trarfliCtd Chap. I, ufonthe Epijlle of ]\uzs. Vers.I2, 8l txiu^M^i^PP^ovedj i?c«?. 1418 Apfrovedof man, Wli^oat^Q-, So I Cor, II. 19. That cro;c///o/5 they whxh arc approved may be made m^mfeft ; fo here, when he is made or found approved, that is, right and found in the faith ; 'cis a metaphor taken from metals, vvhofe excellency is difcerned in the fire. He /hall receive'^ That is^ freely ; for though none be crooned ^ithofitjirlvingy 2 Tim, a. 5. yet they are not crowned /or y?rj. vlng : as in the Scripture 'tis faid in many places, God will give every man according to hia W<3ri^, yet not/ith loving kindnefs and ten^ der mercies : But moft ufually \is applyed to the heavenly eltate, I. Partly to note the honor of it, as a Crown is the Emblem of Majefty,and fo it noteth that imperial and kingly dignity to which we are advanced in Chrift; X»)^ 22.29. ^ appoint unto you a Kingdom, as my Father hath appointed unto me : Chrift that left US the Crofs, hath left us his Crown aifo : one ofChrifts legacies to the Church is his own Crofs ; therefore Luther (mh, Bcclefia eft h^rescrucis, the Church is heir of the Crofs: So you. fee in this place he faith, hM^y.hl do by Will and Tcftament (fo the word fignifieth) difpofe a Kingdom to you : and that's one reafon why heavenly glory is expreft by a Crown. 2. To note the endlefs and perpetual fulncfs that is in it : roundnefs is an emblem oi plen^ ty mdp£rpetuity ; there is fomewhat on every fide, and there is no end in it : So Tfal, 16. 1 1, In thy pre fence isfulnefs of joy, and pleafttresfor evermore, 3 . To note, that 'i\% given after ftriving ; 'Twas a reward of Conqaeft, there was a Crown (et before thofe that ran a race : To which ufe the Apoftle alludeth, i Cor. g. 24,25. They )^hich run a race, run all, but one receiveth the prize I So run that ye may obtain : Now they do it to obtain a corruptible crown, but Vpe an incorruptible : that is, in the races and l(lhmick gtmes ncer Corinth^ the reward was onely fome gtr- M Und 82 CriAP.i. An Bxfofitiorhnnth Notes y Vers,i2. land of flowers and herbs, which foon faded ; but we run for an incorruptible Ci own of glory : Or. as another Apoftle calleth it, A crown of glory that fadeth not away, I Pet. 5.4. Thus you fee why Hetven is expri flld by a Crown : now fometimes 'tis called * 1 Tim, 4, 8. ' c^o^^ ^f g^^n^ to note the jpUndor of it ; * fometimes a crown of rigbte6Hfne(s, to note the ground and rife of it, which is Gods Tr^//^ engaged byapromire, called Gods Right eoufnefs in Scrip- ture: fometimes it is csUed a crown of life, as ReveLi, 10. Be faithfulnnto death, and I ^ill give thee a crown of life ; becaufe it is not to be had but in eternal or everlafting life: Or elfc, to note the duration of it ; 'tis not a dying, withering crown, as the garland of flowers, but a living crown, fuch as will flounfli to all Eernity. ■ fyJoich the Lord hath promifed'2 This is added, partly tofliew the ctrtainty of ir, we have the sflurance of a promjfe ; partly to note the ground of expt[iation^ not by virtue of our own merits ^ huiOoi^s^romife : Now there is no particultr promifealledged,' becaule "'tis the general drift oF the whole Word of God j in the Law there is a promifc of mercy. To a thoufand generations^ to th m that love him, 6xod» 20 6. When all things were after the m nner of a carnal Commandment, iht exprejfions of the prcmifes Vlt^' alf ^ carnal : and that's the \ eafon why , in the Old Teftament, the b.cflingsof the Promifes are expreff.d by a fat portion, long lift:, ar-da hLfpy^gupon pofierity : for all thefe expreflions were not ro be taker «n the rigor oi the letter, but as figures of heavenly joys, and eternal lite : And therefore what was in the Command- ment^ Mercy to a thonfand: generations, to them that love him^ is, in the Apofile, a crown of life to them that love him, the \ my fiery of the t xpreflion being opened and unvailed. To them that love himr] An ufual defcnption of the people of God : But why them that love him , rather then them that ferve or obey him, or fome other defcription? I anfwer, T. Bccaufe Love is the fum of the whole Law, and the Hinge up- on which all the Commindments turn ; this is the one word into which the Decalogue is abridged ; therefore "Tanl faith, Rom.i^. 10. thzt Love id 'TTTifi^aiJLa. poiJiVi thefftlfi/UngcftheLaw, 2. Be- caufe 'cis the great Note of our intercft in Chrift : Faith giveth a right in the Promifes, and Love evidtnceth it j therefore is itfo often fpecified as the Condition of the Promifes, the Condition chae Chap. I. upon the EfiflU of James, Vers ,12, 8? that evidenctth our intereil in them ; as fam, 2. 5. The Kingdom ^hich he hath promifed to them that looe him : He doth not fay fcAT him, or trti^ in him, though chefe graces alfo are implyed, but chitfly to thtm that love him : So Rom. 8. 28. /lli things ^orl^ together for good to them th At love God, to them that are called according to his purpofe : where love of God (you fee) is made the difcovety both of EffcBnal Calling ^uAEleclion. 3. Becaufc Patience is the fruit of Love : Nihil efl quod non tolerat qui per^ feCle diligit ; He that loveth much, Wfillfuffer much : and there- fore when the Apofile fpeaketh of enduring temptations , he en- courageth them by the Crown of life promifed to them that love God : a man would notfuferfor him, unlefs he did love him, I (hall give you the Notes briefly, I. Affii&ions do not make the people ofGodmiferahle : There is Obfervat, i. a great deal of difference between a C/7r//?i4» and a man of the ^or/^,*his beft eft ate is vanity, '^n^ a Chriftians ^orft is happinefs: * Pral. 39. ^. He that loveth God is lik? ^ \ Dje, caft him high or lew, he is ftill -j- Til^S.yco- upon afqnare ; he may befometimes affiled, but he is alrvajs y^ J^'^^^^ happj: There is a double Reafon for it. Jrift, 1. Becanfe ontward mifery cannot diminijh his happinefs, 2. Becaufe feme times it doth encreafe it, I. Afflldions cannot diminlQi his happinefs: A man u never miferable till he hath loft his happinefs, Onr comfort lieth much in the chojce of our chief eft good, * They that fay, Happj id the * P^'-'44.ii, people that 16 in fnch a cafe, that is, where there is«o complain^ ^* * ing in their ftretts, fheep bringingforth thonfands, garners full, oxenftrong to labor , &c, they may be (oon miferable j all thefe things may be gone with an eafie turn of Providence, as ^ob loft all in an infant. But they that fay, Happy is the people "^hofe Go-dis the Lord, that is, that count it their happinefs to enjoy Cod when they lofe all^ they may be happy, becaufe they have not hft Go^, Our affli5iions difcover our choyce and affcBions : When ohtward crojfes 3ire the great eft evil, 'tis afignG'o^ was not the chiffefi good'Jov out grief ,\n the abfence o? any comfort,is accord- ing to the happinefs chat we fancied in the enjoyment of it. One that hath I^et up his Reft in God, can re Joyce in his intereft, though the fields Ihotildyeeldno meal, and the flock^jhould be cut off from thefoldi andtkere ftsoHld be no herd in the ftaHs : Thefe arc great M 2 tvils, 84 Chap. I. jdn Expofitiorhrvith Notes, Vers. 12. evils, and foon felt by a carnal heart ; yet the Prophet, in the per- fon of all Btleevers, faith, Habak: 3- 1 8; / ^i!l joy in the Lord, and rejoyce in the Qod ofmyfalvation : In the greaceft dtkd: and want of earthly things there is happinefs and comfort enough in a Covenant^intereft. 2. Sometimes afflidions encreafe their happinefs, as they occafi- on more comfort, and further experience of grace ; Godfeldom af- fliBeth in vain ; Such/olemn providences and difpenfations leave us better or Xiporfe ; the children of God gain profit by them ; for *tis Gods courfe to cecompence outward lofes with inward enjoy- , ments : 2 Cor, 1,5, For as the fufferings of Chrift abotiKd in tis, fo alfo confolation aboundeth by Chrift ; that i$, inward comforts and experiences, according to the rate of outward fuff rings : Now he hath not the heart of a Chrijfian that can thin f^hmf elf more happy in temporal commodities, then Jpiritual experiences : A ^ildernefs that giveth us more ofGod,is to be preferred above all iht pleafures 2X\dtreaf fires of Egypt, Learn then, That they may be hlejfed ^hom men count m'tferable : They are not always happy, to whom all things happen according to their de(ires,but they that endure evil with vidory and patience ; the world judgeth accord- ing to outward appearance,%nd therefore is often miftaken : Nemo * ^'^n^^ ^^^' ^^^^^^^M*^ ^^h^ eftfedfuoSuih * Salvian; A godly mans hap- Dii, lib.i, pjnefsjor mifery, is not to be judged by the "Worlds fenfe or feelings but his own ; his happinefs and yours differ : The Apoftle faith, I Cor* 15. I p. If our hopes \>^ere only in thla ^orld, ^e ^ere of all men moji miftrahle ; If worldly enjoyments were our bleffed- nefs, a Chriftian might not only be mifer^ble, hut mo ft miferable : The main difference between a ^' or Idly man and a gracious man, is in their chief efl good, and their utmofi end; and therefore a worldly man cannot judg of a fpiritual mans happinefs : But, faith the A- poftle, I Cor, 2.1 5. The fpir dual man judgeth all things, and he himfelfis'judgedojno man : You thinks that their eftate is mifery, but thty k^^ow that yours is vanity ; you cannot judg them, but by the light of the Spirit they judg all thing/ ; They that count Gcd their chiefeft good, know no other evil but the darkening of his countenance ; \n ail other cafes, Bleffedi^he that endureth : they lofe nothing by afRid«on, but their ftns, Obfervat, a. 2. Of all affltQions thofe are fweeteft ^hich tt-f endure for Chrifts fake'. The Apoftle faith, Biffed are they that endure tempts- Chap. I. upor/ the Epiftle of James. Vers. 12. 85 temptation ; that iSjperfecution for Religions fake : The immediate ftrokes of Providence are more properly CorreUions; the violences ofmenagainftusare more properly ^74/j ; there is comfort and bleflednefs in corre^ions, namely when we rtceiye profit by them : Pfalm 42^12.- Biejfed t6 the man )X'hom thou chafienefi, O Lord, and inflru[lefl out of thy Law, Mark, when the chaflening is from the Lord, there is comfort in k^ if there be infiru^ion in ic : But 'cis far more fweer, when we are mcerly called to fuffJr for agoodconfcience \ Adat,^,\o, Blejfed are they ^X>hich are perfe- cutedfor Right eoujnefs fake ; There is the bleffednefs more clear. CerreClisns aim at the mortify inq offn,md (o are more humhling'^ but tryals aim at the difcuvi-ry of grace, and fo are more comforts able, Corredions imply guilr, either we have finned, or are likely to fin, and then Cod taketh the rod in hand: But tryals befall us, that the world may know our willingnefs to choofe the greatefi affliHion before the ieafi fin, and therefore muft needs be matter of more joy and bleflednefs to us: In (hon.corre^ions are a difcovery andjiientreproof of CUV forruptions; b\\t try ji/s a difcovery and pubhke manifeftation oFour innocencj, not a reproof fo much as an honour and grace to us. Well then, whe n you are called to fuf- fer for Chrift, apply this comfort ; 'zis a bleffcd thing to endure evil fox. that caufe, only be fureyour hearts be upright, thit it bs for Chrift indeed, and your hearts be right ^ith Chrift, 1. That it beforChrill: Tis not the blood SLud fujfering that maketh the Martyr, but the Caufe, We are all apt to entiiie our (juarrel to Chrift, therefore we fiiould go upon the more fure grounds. The glory of our fuflFerings is marred, when there is fome- whatof antfz^i/^w-^^in them, IP/7/orw/Either fuch kind of perfons vci'iktPoipwrack^ of a good conjcience, or tlfe out of an obftinacy to ihdv faction, do but facrifice Siftout body to ^ftuhborn mind-^oi which is worfcjhave nothing to fupport them, but the low principles of vainglory, and M 3 ^'orldlj S6 Chap. I. An Bxfofitiony with Notes ^ Vers. 12. -^orldlj fippiaufp. Oh confider, ch; re is no hie (jidrfe/s in fuch fuf- ferings ; then may you fufe cheatfully, when you appeal ta Gods Omnifciencj for your uprightnefs, as they do in the Tfulm, The Lord k^oTvetk thefecnts of the heart ; jea, for thy fake are ^e flain all the day long, Pfal 44. 21,22. Cin you appeal to the God that knoweth fecrets, and lay, For thy fake are W^ expofed to fuch ha<,^rds in the ^orld ? Ohfervat, 5. 3 .Fron:^ that [y^hen he u tryed] noit^That before crowning there mptft be a tryal. We have no profit at all by the aflRidion, neither grace nor glory, tl^^ there be fomc ^refiling and fxerctfe:¥or grace the Apoftle (heweth plainly, Hck 12. 11. Ityeeldeth the quiet fruits of right eoufncfs toT? yiyviJLvdijfj^^oti to them that are exer- cifed thereby. The pleafantneis and bltfTednefs is not found by and by, but afcer much ftruglmg and wreftling with God in pray- er, long acquaintance'with the afflidion. So ^01 glory, the Apo- ftle (heweth here, H^hen he is proved, he jhall receive a Crown, In the building of the Terrple the ftones were firft carved^mi hetv' ed, that the found of Hammer might not be heard in Gods houfe : So th& living fi ones are ^x^herven, before thcy are fet in the new JertifaUm. The Apoftle faith, 2 Tixn, 2. 5. // a manfirive for n}afteries,he is not cr owned, unlefs hefirive lawfully ; that is, un- lefs he perform the conditions and Laws of the exercife in which he • Dm nihil " engaged J he cannot expc d the reward : So neither can wc from cofwat nifivo* God, till we hav^ paft through all the ftages of Chriftiinity. The na jutt. Aug. tryal doth not tKerit Heaven, but always^^e muft 0fitcr into the Kingdom of God ; 'tis the common lot : J a experimrato xhere if nonc goeth to Fieaven without their tryal. As the way to TAfmn*'n^ C<««^^« lay through an howling \>cildernefs and defart, fo the path tfndn vonddi' ^^ Heavco Heth through much afflidion. * He that pafftch his life c'lt. Scn.iib dc without tryaly knoweth not himfelf, nor hath no opportunity to Pfovid. ca .4 difcover his uprightnefs. :^.That Chap. I. upon the Epflle of ]huL%, Vers. 12. 87 4. That *tis good to ofpofe the glory of our hopes again ft the a- Obfervat. 4^ hajHre of onrfptfcrifigs. Here are tryais, but we look for a crown of glory : This is che way to counrerpoyfe the temptation,and in the conflict between thtfle/h znd Jpirit, to come in to the relief of the hetrerpart: Thas, ?4»/ faith, the inward man is ftrengthened; jvhen \^'e Ifx^k, ^^^ ^^ ^he things that arefeeriy bnt the things that are not feen-^ for the thiyjgs that ^re feen are ttmporeil^ but the things that Are not feen are eternal : 2 Cor. 4. 1 8. A dirt (51 op- pofirion of our hopes to our fujferir^gs maketh them feem Ught and eafie. Thus our Saviour biddech us confidcr, jy hen you are perfeCHtcd for right eoufnejs fake, yours id the Kingdom of God^ Matt, 5.10. Though ye be deprived of all you have, yet ye can- not be deprived of lieavtn * RerDCmbcr, Heaven is flill yours : You may lofe an Eftate, bur you have an afluranceof a Crown of * Aeencuia t^ot to^the Crown^ the Crown of life that is kyd up for us. Extream riplcitMrft^r^ 7Wf/frj,without hope o/rf^r^/j,overwhelmeth the Soul ; and there- ^w;^^ f^/^/c« fore the promifes do every where oppofe a proper comfort to that *'^ «^* J«i"* ^ cafe where the feeling is like to be firefi, that Faith may have a prefent and ready anfwer to fuch extremities as jenfe urgeth : as Stephef9,\n the midft of his (u&cungljookedftedfafily into heaven^ And [aw the glory of God^ andjffmflanding at the right hand of Gody AB. 7. 5 5. There was fome what of miracle and extraordi- nary extafie in that vifion, the glory of Heaven beiug not only rc- preftntcd 88 Chap. I. An Bxfofttion, with Notes y Vers. 12. prefented to \i\sfoul, but to his fenfes ; but it was a pledg ot that which faikth cue ordinarily in the fufterings of Gods children, for their hearts are then ufually raifed to a move fixed and diftw6i con' fideration of their hopes, whereby the danger and temptation is dc feated and overcome. 'Tis very obfervable, that when A^ofes and Elijah cams to fpeak with Cbrifi about his faff erings, they appear- ed in (uch forms of glory, as did allay the fharpnefs of the meffage • for 'tis faid, Luk- 9. 3 !• T'hey appeared in glory ^ and fpake of his deceafe ^bich he Jhould acccmplijflj at 'jerHfalem : Intiraiting,that the Crown of thorns fhould put us in mind of the Crown of glory ; and when we are clothed Vpith/hame and forroxp, we (hould think of the pjining garments j for the Aleffengersof the Crofs were apparelled with a fhining glory, 2. The truth of them : 'Tis not only a Croren of glory that yon exped, but a Crown of right eoufnefsy 2 Tim.^. 8. that is, which the right eom God will furely bellow upon you : for though God * Vrofninetido^^^^^^^^^ Promife in grace, yet it b^^ng once made, hh Truth fe cebifuYm (which is ohen called his Right eoufnefs in Scripture; * obligeth / at. Aug. him to perform it. Well then, conlider thus, / have the promtfe of the righteous Cjod to ajfure me^andjhall I doubt or draw back^f He,, is too holy to deceive ; God that cannot lye^ Tit, 1 .3, So immutable and faithful, that he cannot repent and change his mind, Num.11,^ 1 9. So omnipotent and able,that he cannot be difappoinred and hin- dered, fob 912. So gracious ^ih^^t he will not Forgei : Hath hefaid^ andpjall he not do it / Hath beJpo^fn,and (hal he not makj it good f Oh that our truji were as furc as his promifes ! and there were no ^ more doubt to be made o^ our intercjl, thtn of his truth I Every promife is built upon four piSars ; Gods jujf ice or holinefs, which will not fuffer him to deceive 5 -his grace or goodnefs^ which will not fuffcr him to forget ; his Truths which will not fufFer him to change ; his Power, which maketh him able to accomplifh, ObfcrvAt, y , Laftly, Thdt no enduring is acceptable to God, but f uch as doth arifefrom Love : The Crown Vohich God hath prcmifed, he doth not fay, to them that ffiff^r, but to them that love him : A man may futfer for Chrift, that is, in his caufe, without any love to him, but 'tis nothing worth : i Or. 1 3.3. If I give my body to be burn, ed, and have not Charity, it profiteth me nothing : Through natu- I al foutnefs and Jiubbornnefs men may be constant in their ^ay, • and, as I faid before, yidd a flout body to afiubbom minde ; and yet, (^HAP.i. ufonthe E^ijileof ]ku.^s» Vers.I3, 8p yet, when they are ^«r«:/^ in the fires, their Souls W» with no K.ealoi love to Gods glory : There are many who would dye for r? Chrifi, if they were put to it, yet will not quit.a luft forhim^ : Vicious ferfons, that Ayt in a goodcaufe, are but like a dogs head cut off forfacrifce. Well rhen, D j not think that meer luffering will excufe a "kicked life : 'Tis obfervable, that Chrift faith laft of all, "Bleffed are they that fuff.^r for nghteoufntfsfakey Mat,^. lo, as intimating that a Martyr muft have all the preceding graces ; (\i^y*Blfjfedare the poor tn fpirit , Bhjfed are the pure in heart • then, Bl'ffed are they thatfupr. Firft, Grace is rtqaired,and then Martyrdom : The vidory is lefs over otitrvurd inconvemences^ then irnvard Itifis, for thefe being more rooted in our nature, are more hardly overcome ; Under the Law the Priefts were to fearch the beads, brought for i^urnt- offerings, whether fcabbed or man- ' gy,&c. A hnri^t' offer irfg, \^ [cabby, is not acceptable to God : In thort, that Love that keeper h the Commandments, '\s beft able to make us fftff^r for them, "Ththfophy may teach us to endure hard- (hips, as Calanm in CHrtiks willingly offered his body to the fires ; but Gracecx\tVj can teach us to overcome Infts, We read of many, that, out of greatnefs or fuUennefs of fpirir, could offer violence to Nature, but were at a lofs when they came to deal with a corrup- tion ; fo eafie is it to cut cfl a member rather then ^lufi ! and to withftand an enemy rather then a temptation I Therefore the Scrip- tures,when they fct out an outward enemy, though never To fierce, call him flefh. With them is an arm of fiefh ; but when they fpeak of the fpititual combate, they make it an higher work, and df an- other nature, * fVe fight not againft fiefh and blood^&c. Learn * Ephc.l6.it then to do for God, that you may the better dye for him ; for a wicked man,as he profaneth his atiionsSo his fufferings ^ his blood is but ufivines blood, a defilement to the Altar. Other Notes might be obfetvedout of this Verfe, but they may be coUefted either out of the Expofition,or fupplyed out of Obfer- vations on Chap, 2. Verf 5. where fuitable matter \% difcufled. ^ V^f. 1 3* Let no mjLnjfay, ^hen he 16 tempted, 1 am tempted of \ Qod J foPSayjnot be tempted ^ith evil, neither tempt' eth he any man. He CQmeth now to another kinde of temptations-^ iox having N fpoken po Vers ,1 3* Jn Expojitmhrvith Notes, Chap.i. fpoken of outward Tryals, he taketh occafion to fpeak of thefe in* ward temptAtionSy that thereby he tnighi remove a hialphemous JBrror concerning the cattfe oi them : *Tis clear that thofe outward frjy QLr,y^Mf to transfer the guilt of hii own mi(carriages : When they are fe- */ duced by their own follyt, rhey would fain traniafl the guilt ind blame upon otheis:Thus Aaron Qiifts his crime upon the peop/e^ upon their folicitations, £a:^^. 32. 23, 24. They faid^ Make us gods ; and I caft it into the fire, and thereof c^me the Calf : Mark, Thereof came, as if it were a work of chance, rather then art : So Tilate upon the Jews inftigttioti, /I/««f .27.24. Look^ ye to it i So ignorant men, their errors upon their Teachers, If they are wrong, rhey have been tiught fo; and therefore ^frfw/ fays, Jer% 4. I o. Ah Lord Gody fttrely thou hafl greatly deceived this people ; that is, O Lord, they will fay, thou hafi deceived them^ it was thy Prophets told them fo : So Sdul^ i Sam A 5. 1 5. The people fpared the heflofthefheep, and of the oxen : and Verf, 24. I feared the peeplt I 'f was out of fear of others that intreated, the people would have it fo : So many,if they are angrj^hy,xht^ -SLve provoksd ; if they fwear, others urged them to it ; as the She^ /vfw/>£/fonblafphemedf«y?n/f, Levit.2^»io» So, if drawn to cxceft of dririk,or abufeof the creatures/r»^ long of others that antice^ them. Well therf, I. Beware of thefe vain picttnceSi/tlence and owning of guilt is far more becoming; God i^ mofi glori(ied^^hen the Creatures lay afide their fhifts : You flaall fee, Levit. 1 3.45. The leper in ^hom the plague is, /hall have his clothes rent, and his head bare^ and he fiaSpHt a covering upon his upper lip, and he /hall cry, Vnclean, unclean j all was to be naked arhi open, but only his upper lip, he was not t9 open his mouth in excufes ; Tis beft to have nothing to fay, nothing but confeflion of fin, Leprofie muft be acknow- ledged : The covering of the upper lip, among the BehewSi was the fign o^ (hameful conviUiom \ '- '^ ' 2. Learn,that all thefe excufes are vain md frivoious,they will not hold with God : Aaron i$ rf/>rQafhedhis hands:* H^ that crucified o\xx Savior,crucificd himfelf afterward. ^ ^ufcb.Eethf. ignorance is not excufcd by ill teaching: The blind lead the blind, '^'A^'^.i.f<^7, and not onQyba: both fall into the ditch] Mat.15.14. The blind N 2 guide ^2, Vers.ij. Anl^xfofition^rvith Notesj Chap.t guide, and the blind follower. So JE^^i^.^.i 8. The mm [hall dje in his imquitj, but hu Scnl "^iU I recjMire at thy hand : Twill be ill for the teacher, and ill for the mi [led foul loo. So S^ul is rc- jtded from being King, for obeying the voyce ofthepeoflg, rather then the Lord^ I S^m. { 5.23. Shelomiths fon VJZSftoned, though he bhf}hemed incite. Lev, 24. 14. And it went ill with Mofes, .though they provoked his fpirit, fo that hejpake unadvifedly Vcith hi4 A^^,*7y^^'io5.3 ^,34. Certainly 'tis beft when we have nothing to fay but only unclean, unclean > Obf^rvat, 2. 2. Creatures, rather then not transfer their guilt, ^illcaftit upon Godhimf elf: They blame the Lord in their thoughts : 'lis foolijh to cap: it a/tcget her upon Sat an, lo fay, I was tempted of Sa- tan ; alas, if there ^ere no Satan to tempt, ^ejhould tempt our felves ', his fuggefiions and temptations would not work, were there not fome intervening thought, and that maketh us gf^H^y : BefideSj fome fins have thdr fole rife from our own corruption ; as the imperfeB Animals are (ometimes bred ex putri materia, only out of [limy matter, and at other times they are engendred by copu» lation, *Ti4 ufelefs to cafi it upon others, I was tempted of others; Anions cannot be accompliflied without our own^ concurrence^ and we muft bear the gUilt : B^z'tis blaffhemous to call it upon God^ ioivfi I am temptedof God I and yet we are apt todofo. Fartly to be clear In our own thoughts : men would do any thing rather then think bafely of themfelves ; for 'cis mans difpoficion to * Prov.i^.2» ^ * ^^^^^ ^^ ^^ ^^^ ^y^^* ^^ ^^^^ ^^°^^ glaffes that would make us fhe w f aireft : 'Tis againft nature For a man willingly to pollefs and own \{\S own [bame ^ fob'^i.'^^» If I hid my fin as did Adam, ( i. e. ) more hominum, as Adam and all Adams children do, men would be cleat and bettir then they are. Partly becaufe by cafting it upon God the Soul is moft fecure : When he that is to puni[h fin beaireth iht guilt of ir, the Soul is relieved from much horror and bondage I therefore in the way of /^, Gods tranfading our fin upon Chrift is moft fatisfying to the fpirit ; Ifau 53.6. The Lord hath layd on him the iniquity of us all. Now we would lay it upon God by odiom afptrfions of hisf <7jyfr and Providence ; for if we could once make God afinner, we would be fecure ; You fee, we do not fear men that are as faulty as our felves, they need par^ dpn as well as we,and therefore i$ itthat the Soul doth lo wickedly deCgn to. bring Cod into a pattnerlhip and fclbwfbip of our guilt. Partly Chap. I. upori the Epijile of Jambs. Vbi^5.T3. 93 Partly through a wicked defire that is in men to blemifli the Being of God : Man naturally hateth God, and cur fpight is (hewn this way, by polluting and prophaning his glory, and making it become vile in our thoughts ; for fince we cannot raze out ihQ fenfe of the Dwity,we would deftroy the dread and reverence of it. 'lis a fay- ing of Tlutarch, Malo de me did nullum ejfe T/utarchum t^uam malum ejfe Plutarchum, de Deo malefentire quam Deum ejfe ne- gare peJHS duco j We cannot deny god, and therefore we debafe him, which is worft j as 'cis better not to ^r,then to be "kicked: we think him m one ofns^PfaL^o.'^i. and the Apoftle faith, Wc turn his glory into a lye, Rom. i. Well then, beware of this wicked- nefs, oFtnrning fin upon God : the more »/?/«r4/ it is to us, the more Qiould we take heed of it. We charge God with our evils and fins divers ways. I. When we blame his Providence, the ft ate of things, the timeSjthe perfons about us, the circumftances of Providence, as the laying of tempting obje^s in our way,our condicion,&c. as \fGods difpofing of our inter efts were a calling US to fin ; Thus Adam, Gen,"} .12. The '^oman Which thou gaveft me, {he gave me, and Idideat: Mark, 'ciso^/Z^wf/yrtfli^ed upon God, The Woman ^hich thou gave fl me. So many will plead the greatnefs of their diftraftions and incumbrances; God hath layd fo many miferies and difcouragements upon them, and caft them upon fuch hard times, that they are forced to fuch fhifts ; whereas alas God fendeth us miferies. not to make us Worfe, but to makt m better, as Paul feemeth to argue in i Or. 10. 13,14. If they did turn toIdoUcry, the fault was not in their fufFerings and tryals, but in thcmflves. Thus you make God to tempt jou to fin, when you transfer it upon providence, md blamejo«r condition, xzihtr ihtn y our f elves : Pro- vidence may dif}ofe of the objeEl, but it doth not impel or excite the luft{\t appointel'h the condition, but Satanfetteth up the fnare: 'Twas by Gads Providence that the wedg of gold lay in Achans ^^jjthat Bathjheba was offered naked to Davids eye,i\m the fen" fual man hath abundance, that the timorous is furpriz:'d with p^r- fecution, &c. all thefe things are from God, for the fault lieth not here ; the outward eftate, or the creatures that have been the occa" fi on s of our finning ^CZnnotbQhhm:d; ^ibeautyin Women ^ plea- fantnefs in Wine, thefe are good Creatures of God, meant for a r#- medy^ we turn them into a fnare i themoreof(7p^/^W/stf,/}oc N 3 ^ glory J 94 Vers.ij. An^xpfttionywithNoteSy Chap.i. gi.ory is feen in any creaiure,the greater chcclCivi to a tewftation^ tor fo tar 'cis a memorial of god ; and therefore fome have obfer- ved, lhndQC^xesftmply Hnciean are moft ufually ftirred up to- wards deformed oijeQs: Beauty in it felf is iom^ jiri^ptre and re- fembUnce of the divine Majefiy and glory tZnd therefore cannot but check motion ^ altogether brutifi.'X'is very obfervable that of the Apoftle Teter^ l PetA,^* The corruption that is in the >^orld through lu[}:Ti\Q world is only the objed,the caufe is luft. The reafon why men are covetous, oxfenfual^ or effeminate, is not in gcld.ox ^ine yOi ^omen^ but in mens nattghty affedions and difpom fttions. So alfo 'tis very obfervable, that when the Apoftle fohn would fum up the Contents of that World which is oppcfite c» the Love of gody he doth not name t^e obje^s^ but the lufts, the fault's there ; he doth not fay, ivhatfoever if in the Vporldisflta' fureSyOr honours^ or profits, but the Infl of the eyeSf the lufl of the fie/h^aKd the pride of life ; and addeth,T^f/f are not of the Father^ but of the vporld,i foh.2.i6, thatis, notof Ci?^, as richeSjind ho- nour, and other outward things arc ; but thefe are parts of thit vfovidthu man hath made, the world in our own bowels ^ as the poyfon is not in the flower, but in the fpiders nature. 1. By afcribingfintothedefedand/^jwf operation of the di- vine grace ; men will fay, they could do no other wife, they had no more grace given them by God, Prov.\9*i. The fooUfhnefs of man perverteth his ^ays^ and his heart fretteth againfi the Lord* They fay, 'twas long of (aod, he did not give more grace ; they kidc V. 10. corrupt themfelves in ^hat they know, and then complain, God gave no power: Men naturally look upon C/o^ zs3iTharaoh, requiring brici^ ^here he gave no fir aw* The fervant in the Gofpel would make his Mafter in the faulty why he did not jw- prove his Talent^ Matth. 15. 24. / k^ew thou Vffert an hard man^ reaping ^here thou haft notfovpn, and gathering Where thou hafi not If rowed, and therefore I Went and hid the Talent, as if that were all the caufe. 3, When men lay all their mifcarriages upon their f ate, ^^nd the unhappy fiars that (hone at their birth;the(e are but blind flings at God himfelfjvailed under reflections upon the creature. AiaSjff'ib^ ts it that bringeth out MazK,aroth in his feafon f that ordereth the flars in their courfe ? is it not the Lord f To this fort you may reter them that/i^rw at ^ny creatures^ becawfe they dare not o- penly Chap. I. upon the Ef t (tie of J \m^s. Vers, 13. ^5 penly and clearly oppofe the mfelves againft Heaven,as * Job curjeth * job > the day of hU birth, as if it had been unlucky to him, and others curfe U)me hvotr inftrnments, 4. H^hen men are angry the j know not >^hy : They are loth to fpend any holy indignation upon themfeWes ; therefore feeling the pings md gripes of Confcience, they fret and fume, and know not why ; they would fain break out againft God, but dare not : as David himfelf, 2 Sam.6*^» David ^oi dijpleafed,bec4fi/e the Lord had made a breach upon Vzzah ; he was angry, but could not tell with whom to be angry, he (hould hare been angry with his orp» folly and ignorance. Wicked men break out apparen:ly, Jfai. 8. 21,22. They /haH fret themfelves, and curfe their God^ and their King^ and look^upward; and they fhall look^tothe £arth,&c. Sin proving unhappy vexeth the Soul, and then men curfe and rave, and break out into undecencies of paflion and madnefs, accu- fing Gody and providence,and inftruments, and any but themfelves : So Apoc. i6.2i» They bUffhemedthe God of Heaven, btaufe of their pLgues I the madnefs of their rage breaketh out into open blafphemy : but in the children of God 'cis more fecretly carryed, there is a ftorming in their hearts, but they dare not give it vent ; as in fonah. Chap. 4. he was vexed and furcharged with paffion, but knew not upon whom to difgorge xu '5. "Moft grofly, when you think he ufeth any fuggeflion to the Soul, to perfwade \t and incline it to evil, Satan may come, and by the help o\ fancy and the fenfes, tranfmit evil counfel to the Soul : but God doth not, as more fully hereafter : Matth, 5. 37. Whatfoever is beyond thefe, comet h of evil; in the Original 'tis c44 5rof»if«, notonelyof the evil heart, bat'ths evil ferpent ; from the D^vil, and our corruption, if it be befide the rule j there's Sa- tans counfel in all this, not the Lords. 6. When you have an ill under Handing and conceit of his Dc creeSy 9Si^ they did necefitateyou to fin, men will fay, ^ ho can help it f God ^ould have it fo 5 as if that were an excufe for ail : Though God hath decreed that fin fhall be, yet he doth neither *»- fufe evil, nor enforce you to evil : God do:h not infufe evil • that which draweth you to it, is your own concupifcence^ as in the next verfe : he doth not give you an evil nature, ot evil habits, thefe are from your felves ; he doth not enforce j'^^, neither Phy fealty, by urging and inclining the Will to aft 5 nor Morally, hycoHnJelling and. ^6 Vhrs.ij. An Expofttion,mth Notes y Chap.i. and ferfwading, or comma»di/ig you to it: God Uaveth youto yourfelvis, cafteth you in his providence, and in purfuance of his Df crees upon fuch things 3S are afnare tojou ; that's all thac God doth,a$ anon will more fully appear: I only now take notice of thaC wickednefs which is in our «^f«r^/,whereby we are apt to bUini[h God, 2indexcufeof{rfelves. Ohfervat*'^* 3- ^"^ovnihn^^He cannot he tewf ted vpithevil,'] ThilCod h fo immutably good and holy, that he is above the power of a temp- - tation : lAtn foon warp and vary,but he cannot he tempted* There is a wicked folly in man, which maketh us meafure God by the creature; and becaufe vpecanhe tempted, we think God can he tempted a/fo ', asfuppofe, enticed to give way to our fins ; why elfc do they defire him to profper them in their evil proj'eds? to farther unjuft gain, or unclean intents ? As the whore, Preq^i 4." ka^ her Fows and^Teace-offerings to profper in her wantonnefs : and generally we deal with God, as if he could be tempted and wrought to a compliance without corrupt ends ; as Solomon fpeak- ttho^ Sacrifice ojfered With an evil minde, Prov. 2l»2j, that i$, to gain the favor of Heaven in fome evil undertaking and defign. Thus the King of Moah hoped to entice Cod by the multitttde of ,his facrificeSj feven Altars ^fev en Oxen, [even Rams, Numb.ll. And the Prophet, of fome that thought to draw God into a liking of their oppreflion, Zech, 1 1 . 6. B/ejfed be God, I am rich,' So in thefe times, wicked men hav^ pretence of Religion, as if they would allure the Lord to enter into their fecret^znd come under the tanner of their f adion and confpiracy. Oh, what bafe thoughts have carnal men oiGod ! No wonder the ^ord of God is made a nofe of VQaXy when god him felf is made an Idol 01 Puppet ^ihn moveth by the wire of every carnal worfhipper ! Oh check this blafphemy ; God cannot be tempted, he is immutably juft and holy : Hah,i,i^, Thou art of purer eyes then to behold evil, and canft not look^ on iniquity ; Iniquity Qiall never have ^^00^ /w. cos qHipaulnlum effugimt, * with which the Syriac' ^nd Arabic ^f'-i '&^hu Tranflnions agree ; and fo it (be wet h how ill God taketh it, that the ds'fid'e & OH- ^^^^y gJ^^wth and budding of grace (hould be bhftcd, and as fcon rtbm^ cap. 15 as thty began to profefs any change , that a fcducer ftiould fet them back again, and entangle thofe thac had \mdtfomc tfcape.zrA were in a fair way to an holy life : This is Saran' diipofition tut-right : The Dragon watched for the man child a^Joon oi he \>pa^ born,Rev. 1 2. 4. and thefe make advantage of ihok early tendencies and dif- fofttioKS to faith, which are in poor Souls ; for while tbty are dtt p- jysfFcdcd with their fins, and admiring the richeS and grace of thrift, they ftrike in with fome erroneous reptefentations, and un- der Chap. I. uponthe Efiftle of Jhu^s, Vers.ij, pp der a colour of liberty and Gofptl, reduce and bring them back to thtiroIdloorcDtfs, 2. l^God tcmpteth no man, then it informeth us, that Cod can- 2 Vfc, not be the Judor of Jin, 1 fhill here take occafion a little to en- large upon chat Point : I Cball fitd clear thofe places which feem to imply it ; then fcccndiy flie w you what is the efficiency and con- currence of God about (iff. Firft, For the clearing of the places of Scripture, they are of di- vers ranks : There are feme places that fcem to fay, that Grd doth tempt, zs Gfn, 22, I. God tempttd Abraham '^ fo in many other places : But that was but a trjalof hii faith , not dif licit a^hn tv fin : There is a tempting by Waj oftryal, and a tempting by "^ay fjf;,7^/J^^!'^ offedncement : Godtryeth their obedience, but doth notTlir them TQauUsOrA!, up to Gn. But you will fay, There are other places which ft em to hint, that God doth fcl!cite»incite,and ftir up to fin, as 1 Chron,^, a6. God ftirred up the fpirtt dt^^ul the King of A^jrla^ to. carry away the j ews captive : But that was not evil, to pui^ifli an hypo- critical Nation,but juft and holy,a part of bis corretliv^ clfciplme \ and Godsfl'trring implyeth nothing but iht defignation cfkrs Pro- vidence,2ind the ordering of that rage and fury thac in them was Hir- ed up by ambition, and other evil caufes, as a corredion to his peo- ple. So alfo 2 Sam*2^\» i. The anger of the Lord Wat kif^dUda" gainfi I fr act, and he moved David to number the peopU: But Com- pare it with I Chr on, 21, 1, and you fball fee 'tis (aid, Satan ft ood up and provoked David' to number the people • and fo fome explain one place by the other, and refer that [[Hi] to Satan, The anger of the Lord^oi kindled again ft Jfrael, and HE, that iS,the Devil : Or it may be referred to thelaft antecedent,?;?;^ Lorc^,who(e anger u /aid to befiirredup ; he moved, that is, percr irced Satan to move by withdrawing himicU from David : God moved perm^Jftve, SitSiT) efficaciter ; Codfuffered, Siun tempted : for God is often in Scripf ure faid to do that whxh he doth bur permit to be done; as to awaken thefword againft the man.hi^ fallow X^^^*^'^ -J- that iSy to ftir up all that rage which was exercifed upon Chrift : and the reafon of fuch expre(fions,is, bccaufe of the adivenefs of his Provi- dence in and about (in ; for he doth not barely permit it,buc difpofe circumftances and occafiofis, and limit and over-rule it, fo as it may be for good. Thus alfo Ffalm 105.25. He turned their heart to hate hh people, and to dealfkbtiliy Vcith hi^ftrvants: The meaning 0 O 2 is loo Chap. I. An Exfofitioriy with Notes ^ Vers. 13, iSjGod ody offereth the occafion,by doing good to his people ; the Egyptian purfued them out of envy and jealoufie : God,I (ay, only gave the occafion, did not reftrain their malice, therefore he is faid to do it. There are other places which imply, that God hardeneth, hlindeth finners, de liver eth them over to a reprobate fenfe, to fend r^f »? a ftrong delufion, ^sRom,i. iThef.zAi. and in many other places. I anfwer in general to them all, God by doing thefe things doth not tempt the good, thit they may become evil, but only moft juRly pfimjheth the evil with evil ; this hardening^hlinding, is not a withdrawing a good quality from them^but a puniQiment accord- ing to their wickednefs : particularly God is faid to harden, as he doth nolfoften ; he doth not infufe evil, but only withhold grace; hardnefs of heart is mans (in, but hardeningXjo^^ judgment. So again, God is faid to make hlind,^% he doth not inlighten ; as freez- ing and darknefs follow upon the abfence of the Sun : he doth not infufe evil, or take away any good thing from them, but only re- fufeth to give them more grace, or to confirm them in the good they have. SoalfoGodisfaidto^/z/^ uptolufts, when he doth not reftrain us, but leaveth us to our own ^waVj^and tlj| iOTpta- tions of Satan. So God is faid tofendafiron^^^^Sdn neiufter- eth us to be carried away with it. God indeed fore-feeth and knoweth how we will behave our felves upon thefe temptations, but the fore-fight of a thing doth not caufc it. Some urge that i King,22.i2* Thoujhalthealjingfpirit, go forth anddofo, and thoti fljalt prevail ^ith him : But that's only a Parabolical Scheam of Providence, and implyeth not a charge and commiffion fo much as a permiffton. Others urge thofe places which do diredly feem to refer fin to God ; as Gen,/\^. 5,8. Be not grieved nor off'ended, it >^as not yon that fent me hither, it^funotjou, hut God: The very fending, which was a finful af^, is taken off from man, and appropriated to God. So 1 King*\i.\% . The King hardened not unto the people ^ for the caufe "^04 from the Lord : That rebellion there is faid to be from the Lord. I anfwer, Thefe things are faid to be of the Loidjbecaufe he would dii'pofe of them to his own glory, and work out his own defigns and Decrees. There are fome other places ur- ged, as where C^i:/ is faid to deliver Chrift, to bruife and affiiEi ^;w, which was an evil aft,&c. but thefe only imply a providential AJfifance and ccoperatisn, by which God concurreth to every r aftion Chap. I. upori the Epijlle of James. Vers.iJ. iot a^ion of the Creatures, as (hall be cleared elfewhere. II. I am to ftate the efficiency and concurrence oi God about fin: All that God doth it may be given you in theft Propoficions. I. Tis certain,that without God Sin would never be ; Without hu prohibition an adion would not be finful : The Apoftle faith, ^here is no Law, there is no tranfgrejfion ; but I metn chiefly Without h^ permiffiofs and fore k^orvledgy yea,and I may i(i^;\f3\i\i- OVit his ^ili And concurrence, without which nothing can happen and fall out ; it cannot be beftde the ^ill of God, for then he were not cmnifcient ; or agdinft his Vcill, for then he were not omMpo- tent : There \s no adion of ourj, but needeth the continued con- currence and fupportation of his Providence j and if he did not up- hold us in being and forking, yfjQ could do nothing. 2. Yet God can by no means be looked upon as the direEi Au. thor oi it, or the proper caufe of thit obliquity that is in the Adi* ons of the Creatures ; for his Providence is converfant about fin, Without fin; as a Sun-beam lightech upon a dunghill,without being ftaincd by if. This is beft cleared by a colleftion and fummary ot' all thofe Adions, whereby, from firft to laft, Providence is con- cerned in mans fin ; which are briefly thefe : I. Fore-k^oYoledgznd^ Pre- ordination I God intended and ap- pointed that it fhould be : Many that gimtpre-fciencey d^ny pre- ordination, left they fhould make God the Aurhor of Sin ; but thckfear, sphere no fear is : The Scripture fpeakech roundly, a- fcribing both to God ; Him being delivered by thefore-knomledg and determinate counfe I of God, AEi,i,ii* Mark, Tff^r faith not only T.r 'wesyvco^i^ by thefore^knoreledg, but Je^^-^^Ji /2»A??,, de^ terminate counfel, which implyeth a poficive Decree ; now thac cannot infer any guilt or evil in God, for God appointed k^ as he meant to bring good out of ic : Wicked men have quite contrary ends. Thus Jofeph fpeaketh to his Brethren, when they were afraid of his revenge, Gen»$o,\p, Am I in the place of God / that is, was it my defign to bring thefe thing to pal's, or Gods decree ? and who am I, that I (hould refift the Will of God ? And then again, Verf. 20. But as for you, ye thought evil, but God meant it for goodyto bring it to pafs,as it is this day, tojave much people alive ; that is, God^tfcr^f^itotherwife then you ^^/^wf^ it 5 your aim was wholy evil, his good. 1. There is a permijfion of it : Gods decrees imply that fin (hall O 3 b4> 102 Chap. I. An Bxfo(ltion, mth Notes y Vers. 15. be, but they do not ini]>€l or enforce ; for he leaveth us to theli- bk'^rty oF our own hearts,and our own free choyce and work ; he is refolved not: to hinder us, ASI.i^a6. He fuffcred them to "^alkjn their own "dcAjs : God was not bound to hmder it, therefore per- miffion in God cannot be faulty, TVho hath given him fir fl / Were grace ^^^//c were injuftice to withhold it ; and did God ad: out of afirvils necejfity, the Creatures might rejed the blame of their • H«;wo veum mifcarriages upon th^faintnefs ofhi6 operation : But God being rmnift ^^ A»' ff^e, neither obliged by necejfitji of nature, nor any external Rule {tcde Tuth^'u* ^^^ ^^^» ^<^^ ^y ^^y fof'^'i'^i^g ^^^i^ <>/ ^^^ Creatures, may do rate i'yii coi}" SSHth his own 06 it pleafeth him ; * and 'tis a (hamelefs impudence /.£, qui?i (am jn man to blame God becaufe he is free, when himfelf cannot en- circumcidat , ^^^^ ^^ ^^ hund. ^^^ndfihLm 5' '^^^^^ ^^ ^ Concurrence to the AH ion, though not to the //»- tm'jofitam ^e^ftilficfs oViti 'lisfaid, y^^J 17. 28. In him^e live, move, And lit ; Pdagiani have our 'Being : When God madsr the Creatures he did not make omnes nafcimur jj^^^i independent ar d abfolute ; we had not only Being/rcfw kirn, ''"^V^'jbiil ^^^ ^"^ ^^ ^^^^ ^^ ^^ ^^^ ^ ^^ ^^^ ^" ^'^^ ^^ ^^'^^ *" ^^^* *"^ Kmo'^hiciha' '^^'^^'^^ i" ^^"^j >c/;/»/>t59£t, we are moved or aded in him : All KacV^T y''^ ^« created images and appearances, are but like the imprefs of afeai Ub'ilii i[i J ho- upon the waters, take away the/f^/,and theform vaniQieth j fub- r^o fiifi ohmxi' jjj ^^ jj^g influence of Providence, and prefently all Creatures re- ^anat^^noTfe ^"^" ^° ^^^^^ f^^fi ^^^^^^^ ; therefore to every A(flion there necdeth mT&c, ^^^ fupporc and concurrence of God : fo that the i^are AEiion or Spa'nhcm. dc Motion is good, and from God ; but the de- ordination and obli" graua unWcr ^^^^^ of it, is from man- ic Cometh from an evil will, and there- lali , in prx.' j^ j^ difcerned the free work o\ the Creature s. ad Led. ^^ There is a defertion of a finn^r, and leaving of him to him- felf : God m2iy Julf end, yea and Vt^ithdraw Grace out of meerfo- veraigntj, that is, becaufe he will ; but he never doth it, but ei- ther out of 7^//^^^ oxiVifdom: Oixt of PVi/dom, for the /r;^/ of bis children, as in rhe bufinefs of the Embafladors, Qod left Hez^e- kiah, that he might k^now ^hat ^'Oi in hi6 heart, 2 Chron,'^'^.^^, So fometimes in Juflice, to puni/h the wicked, ^sPfal.SiAi. I gave ther^ up to their own hearts lufls, and thej "talked in their own ceunfcls : When Grjice is withdrawn, which fhould mode- rate and govei n the affedions, man is left to the fway and impetu- ous violence of his own lufts ; Now God cannot be blamed in all this I Partly becaufe he is not bound to give or continue Grace : Partly Chap. I. upor^ti^e Epi file of James. Vers. 13. 103 Partly becaufe, when common light and rtftraints are violated, ha (eemeth to be bound rather to withdraw what is already given ; and wHtn men p»t finger in the eye ot Nature, God may put it ofit, that they that VpH/ not, may not fee : and if the hedg ht con- tinually ^ro^^«, *cis but juftice to plPick^it ftp; and then if the Vineyard be eaten down, who can be blamed ? Jfai»$. $, Partly becaufe the fubfequent diforders doarife from mans ojvw r(7«»/7/ it]d free c hoy ce \ therefore upon this /^-^^^.'V^Vw of God's, 'cis faid, They Vra/kfdin their own counjels ; that \^^ according to the free motion and inclination of their own fpirits. 5. There is a ro;?(rf^i Ifift^ That I may fhe w you what is meant by lufl, I muft premife fome- taing : i.The Soul of man is chiefly and mainly made up oide fires, like a fpunge 'cis always thirfting, and fucking of fomething to fill it felf J All its Adings, even the firft Adings of the Underftanding, come out ot fome will, and fome dcfire, as the Apcftle fpeaketh, of the "^iUs of the minde, 6ph, 2. 3. a place I (Lall touch upon again by and by. 2. Ac leaft this will be granted, That the bent of the Soul, the moft vigorous,commanding, fwaying faculty of the Soul, isdclire; that he ;s drciwn a fide, or ha'ed with the rage and impetuous violence of his dclires ; Partly by bUndifhrnent and alltirements, and (o the other word is ufed, J'sAgct^o^^;^, loe is enticed, and beguiled with the promife and app^^arance ot pleafure and faxi$fa(flion to the SouU ,. - P 2 From io8 Chap. I. An £xfofitiony with Notes , Vers.i4« From this Verrcobferve, t-/ Ohfervat, I. I . That the caufs of evil U in a mans felf, in hi$ own lufts, tw; M'lA ^^vfjilct, the Evah in our own bofoms : Corrupt nature is not capable oi an f Arr»/> ; Sin knoweth no mother but your own hearts : Every mans heart may fay to him,as the heart of ApoUo' * Vluf^de fe^a ^orHi in thc Kettle, * lya> coi TiiTcov ouricLy *Tii I have been the mm^indiSi. catife ofthU: Other things may concur, but the root of all is in ■H-£* ^^i your fdves : A man is never truly humbled till h^fmite npon his cwn thigh 2x\^ dothexprefs moft indignation againft himfelf.Dj not fay *{vp.tt god.ht gave a pure Soul>only it met with vicioufly difpofed m:itter : Tis not th^ /r^^ft but the p fit ridtnatter thn * Diahli De^ ^lade the Torch ft ink, though/iis true, it did not ftink till it was eipUntu caWU lighted. You cannot altogether blame the Devil ^fuggefi ion can ditoi & homim Jo nothing; without Iptji : I remember Naz.lanz,f» (aith, to tu? nu ^ovfenmn-^^i^^^ <^^^ s^^ ^ j^^ The (ire u inonr^cod, thottoh tu voluntas, - ; , rr^ , li ^r ut ; v> /J .u ^1 Aug. dcpec- it (^^ the 1) evils flame. You cannot blame rA^fW^r/^there are al- cat. orig. lib. lurements abroad, but 'tis your faalt lo fwallow the bait ; if you 2. cap, 37. would have refitted embraces,as Tamar did Amnont^ the world could not force you. Do not cry out of examples, there is fome- what in thee that made thee clofe with the evil before thee ; ex- amples provoke abhorrency horn the fin, it there be nothing in the man to fuit with w.Lot was the more righteous for living in Sodom^^n^ Anacharfis the more temperate J-or living inScjithia; ungodly examples are permitted to ertcreafe deteflation^noz to en» courage imitation* Do not cry out of occafionsyD avidhw 'B.itk' /hebamked, buthefaichi I have fimed and done this evil, P fa/. 51.4. Donotcaft all theblameupontheiniquity of the times, good men are beft in ^or(l times, mofi glorious when the genera- tion is mofi crooked, PhIL 2. 1 ^. mo(i careful of duty when the age is moft diflblute, redeeming the timet for the days are evtl^ Bphef'^.i 6. like fire that fcortcheih mod in thc (harpeft fro(^,or Stars that (hine brighteft in the darkeft nights.Do not blame the pleafantnefs of the creatures ; you may as well fay you will rtbel againft the Prince becaufe he hath beftowed power upon you, and by his bounty you are able to make war againft him ; 'tis true, there is much in thelc things, but there is more in your hearts ^ 'ds your venomous nature that turnethall to poyfon. Qbfervat, a. 2. That^ atove all things, a wan [hould look to his de fires : All ila is called,6^'affx*<6,luQ or deiire^ God callefli for thc heart tMj Son, .Chap. I. ufonthe Bfifile of Jhu^s. Vers. 14. lop Son, give me thy hearf^v/hkh is the feat ot dtfircF, The children of God, when rhey plead their innocency,urge their de fires ; they fail in duty;*but their cUfires are to the remembrance oflois name* jr • ^V* '• The firft thing by which fin difcovereth it felf,is by luft or defirc. ^** * All adions htve their rife from fome inclination and tendency of the dcfire towards the ob/ed ; Before there is any thought or - conlultation in the Soul, there is of 5?/^ a general tendency or bent in the Soul. Well then, look to your lufts or defires, the whole man is fwayed by them : men are worldly or heavenly, as their defires are ; appetite folljweth life : the [plrit hath its Inflings, as well as th^p/h : See how *cis with you. 3. The ^4j that Infi taketh to enfnare the Soul^ is by force arJohfervat, y^ flattery, either drawn av/ay or enticed. Firft, By violence; efsA;c6^(^,drawn awayjhaled with \'iO)je ^ay cfkj^owing defires to be irregular, is, if they are violent and over pleafirrgto the fle/h. When aflFe(flion$ are impetuous, yo-j hive juft caufe to fufpeB them, not to/atisfis them. David would not couch the Waters of Sethlehem when he longed for them, 2 Sam, 23.17. ^^§^ ^^ defires can never be lawful : Greedinefs is a note o^fincleannefs, Ephef^{A^, When the hean boilech or panteth/cis not love, but Infl* When you find my fuch force up- on your fpirits cowards carnal obje(fls,if you would be innocent, complain and cry out, as the ravilTied Virgin under the Law, if (he cryed out,(he was guilelefs. Tis a fign that fin hath not gain- ed your confenf , but commitccth a raps upon your Souls, when you cry out to Sod, Rom.j.z^. 0 Wretched man that f aw, Who Jhall deliver me i You may difcern this force upon ycur Souk, 1. When your defires will not endnre confultation, or the con- fideration ot reafon, but you are carried on by a brutiih rage, as ^^hen it giveth its colour in the cup^ ^hen it moveth it [elf aright. You need not create allurements to your fancy, and by the eye invite ^/b^ tafle. There are ftories of Hea:hens,that would iiotlook upon excellent beauties, left they (hould be enfnared; Pleafurcs are but enticements, ^4>^/ that have /7«?oi^x under them; The Harlots lips drop honey in the greetings and "Wormwood in the partings Proi'.y.like ^^ilw/book, Hone) in the mouth, and "^orm- v9od in the bowels. God hath made min of fuch a nature, that aU carnal delights leave imprefiions of forrow at their departure. 2. Leatn wbat need there is of great care : pleafure is one of tlie bai» 112 Chap. I. An Exfofttionj with Notes y Veks.iJ. baits of luft ; the truth is, aU fvns are rooted in love of fleafure : therefore be watchful, noon- day devils ^ittno\k danger oh4\ and fuch things do ns raoft mlfchief, as betray us y^/kh fmiies and kjjf^f* Heathens were out,that advifed to pleafurcSjthat by experience we *^o ^' ^y^^^^ tn'ight be Weaned ftotii them ; as * TuUj faith of youth, voluptates 7cp/arS! experiendo contemnat, by afe of pUafftres let it learn Co difdatn them,as the dcfircs are deaded and flatted to an accuftomed objtd : . But alafs, this is the bait oi luft, rather then the cure ; poor Souls, they did not know a more excellent way 1 Tis tiuty fome curiofity is fatisfied by experience, but however the fpirit groweth more fottifli and lenfual : wicked men,when once they are taken in that fnare,are in a moft fad condition,and think that they can never have • enough of fenfual pleafnres ; all delight fcemeth to them too ftiort ; as onewifhed iot^Cranesnech^^ that he might have the longer rcliQi of meats and drinks ; and Tacit m fpeakech of another glut- ton, that though he could fatiifie hi6 ^omack^ , yet not his/^»c/ or luft I c^Hod edere non potuit ochUo devoravit, his Womb was fooner filled then his eye. Verf. 1 5. Then When luft hath conceived, it bringeth forth fin ; andftn^ When it is fni/hed, bringeth forth death. Then When luft2 eIiVa q* After this he goeth on in defcribing the progrefs of fin : after that luft hath by violence withdrawn, and by delight enfnared the Soul, then fin is conceived ; and af- ter conception, there is a bringing forth ; and afcer the birth, death. Hath conceived'} That is, as foon as fin beginneth to form nfo-., tions and impulfies into defires^ and to ripen things into a confent ; for fin, or corrupt nature, having inclined the Soul unto a carnal ob-' jed, by carnal apprehenfions laboreth to fix the Soul in an evil defire : Now the titiliation or dt light which arifeth from fuch carnal thoughts and apprehmfions is called the conception of fin. // bringeth fort h2 That is, petfedeth fin, and bringeth it to ef- fed. Within «4, by a full confent and decree in the Will, and with- out H6, by an adual execution ; the one is the forming and chenfti- ingin the womb after conception, the other as the birth and pro- dyftion. Chap. I. ufon the Eprjlle of James. Vers.iJ, 113 SiK ;] That is, adual fin ; for the Papifts go befide the fcope, when they infer hence, That luft without confent is not truly fin ; Our Saviour faith plainly ,That the fiift titillations are finful ; Mat. 5. 28. ^ho ever look^th upon a ^omAn to luft after her, hath com^ mitted adultery ^ith her already in hn heart : Though there be but fuch an intprfeU confent as is occafioned by a glancing thought^ 'tis adnlterj. But you will lay. How is this place to be re- conciled with that of Paul, Romq,"^. where he faith. Sin "brought in him aU manner of luft ; and here 'cis faid, Lufl bringeth forth ftnf lanfwer, By /;»,?4»/underftandeth that which /4»;ir/cali- eth here /»/?, that is, evil nature, or the wicked bent of the fpiritj and by /»/?, the adual excitation of evil nature : But, by fin, James underllandeth the adual formition and accompli(ha3ent of thofe imperfefl defires that are in the Scul. And fin, "^hen Uisfinifijedi^ That is, adually accompl'flied, and by hequmt a^s ftrengthened, and fetled into an )[?<2^/r. But why doth the Apoftle fay, ^hen Utifinijhed ? Are all the reft venial ? all corrupt motions,till fin be drawn either to ^fnil confent, 01 an aEin- al acccmplijhment, or a perfe[i habit f I anfwer, i. The Apoftle doth not diftinguifh between fin and fin, but fpeaketh of the entire conrfe and method oi the fame fin, of the whole flux and order, and fo rather (lieweth what death and hell foUoweth, then how 'tis de. ftrved: Every fin is mortal in its own nature, and bindeth over the finner to death and punifliment ; but ufually men confummite and perfed fin, ere it lighteth upon them. 2. Death may be apply, ed as the common fruit to every degree in this/f nV/, to the concept tion as well as the produBion^ and to the produH ion as well as the confummation of it : The Grandfather and great Grandfather hath an intereft in the child, as well as the immediate parent ; and ^^rA is a brat that maybelaydnot oxAydit fins door, but luHs. 3. 'Tis good to note, that 7^;»^/ fpeaketh here according to the appearance of things to men ; when luft bringeth forth, and the births and conceptions of the Soul are perfcdcd into a fcandalous grofs fin, men are fenfible of the danger and merit of it. Bringeth fort b2 That is, bindeth the Soul over to it ; for in this fucceffion there is a difference, lufi is the mother of fif^, but fr^ is the mertt of death; and fo Cajetan gloffeth well, generat msri" torie, it bringeth forth as the work yieldeth the wages. Death. "^ Tis but amodeft word for damnation 5 the^jr/and Q^ fecond 114 Chap. I. An Bxpofitiorhrvith Notes ^ Vers. 15* feeortd death are both implyed : for as the Apoftle (beweth the fupream caufs of fin, which is /ftfl ; (o the laft and utmoft refalt of it, which is death ; not onely that w^ich is temporal, for then the /fr/V/ would not be perft(fl; but that other death, which wc are always dying, and is called deaths becaufe life is neither defired, nor can it properly be faid to be enjoyed : Vivtre nolnnt, tnori nifci* Hnt ; they \n> uldnot live, and canmt dye* The Notes are thefe : OhftrvM I ^ • '^^^^ [^^ encroacheth upon the jpirit by degrees : The Apoftle * goeth on with the pedigree of iCjluft begetteth jireng and vigorom motions, or fUafiKg and delightful rto^/fcrj, which draw the n:iind to diftill and clear confent find then (in is hatched find then difclofed^ and then firingthe/fed, and then the perfon is ^eftrcjed : To open the procefs oi fucceflivc inclination of the Soul to fin, it will not be amifs to give the whole travcrfe of any pradical matter in the Soul; There is fir ft o^ s?/^, which is nothing but the irritation of the oh' jeB, provoking the Soul to look after it ; Then there is o^ixtt^ a mo- tion of the fenficive appetite,or lower Soul, which receiving things by the fancy, reprefenteth them as a fenfual good, and fo a man in- clineth to them, according as they are more or lefs pleafant to the fenfes ; and then the underjlanding cometh to apprehend thtm, and the ^ill inclineth, at leaft, fo far, as to move the undtrftanding to look more after them, and to advife about fome likely means to ac- complifhand efFcd them,which is called /^^hiiJt^yCon/Hltation', and ■when the Undetftanding hath confultcd upon the motion of the Will, there followeth /2»aw, a decree of the Will about it, and then *" «ufr]jtfo the adual choyce of the thlng,and then iS»AH//A,a perfe^ de* fire, and then a^ion • and fo fin is reprcfented by the fancy to the appetite, and then fancy ,bcing a friend, blindeth the undetftanding, and then the Soul beginneth to be engaged in the puifuic of it. If . thiscourfe and method be a little too large for your thoughts, fee it contraded in this paffage of our Apoftle, There is concHpifcence^ or corrupt nature, then lufl, or fome inclinations of the Soul to elofe with fin, then delight, then full confent, and then a^ion, and then death. D^z/;Wobfervethfomewhatalikeprogrefs, PfaLi.i, Biejfed ti the man that "^alkjth not in the counfelof the ungodly, nor ftandeth in the X>pay of finners, war fittethin the feat of the fcornfuL Sin is never at allay, fiift ungodly, xhtn finntrs, then fcermrsi {iii\ counfels.th^nVpay, thin/eat : and again, firfttt'*?/^, then Chap. I. upon the Epflle of j awes, Vbrs.ij, hj then7?^«^,then ftt.-You fee diftindly there three different terms for the perfons.iht ol^je^s,the aUions ; firft men likf wickedncfs, then ^alkh'n^ then are habittiatedi firft men 2iXt^ithdrAwu\nio a way oi fin, then confirmed, then fnftfs it : To do any thing that the Lord hatethjis to Vrall^h the connfels of the ungodly ; to go on with delightjis to fiand in the Xi^aj of [inner s ; to harden our hearts againft checks of confcience and reproofs, is to commence into the higheft degree, and to fit (k 'ci$ there exprefred)/« the feat sffcom- ers • or as 'cis in the Septfiagint,7uv koiij^^\ to afifeiS the honour of the chair of peftilence : Thus you fee men go on from affent to de- light, from delight to obduracy. Oh tHit we were wife then to rife againft fin betimes ! That we ZJfe i . Vconld take the little foxes, Cant. 2. 1 5. even the firft appearances of corruption I That we would dafh Bahylons brats againfi the ftoney T/^/.i 37. Hugho's glofs is pious, though not fo fuitable to the fcope of that place, fit nihil in te BabylonicHm, the leaft o^ Ba^ bylon muft be checked ; not only the grown men, but dafh the little ones againft the ftone. A Chriftians life fliould be I'pent in watching liifl ; the debates of the Soul are quick, and foon ended, and, without the mercy of God, that may be done in little more then an inftant,that may undo us for ever : Tis dangerous * to give • £pher.4. 17* , -place to Satan -, iht Devil Will draw US from motions to aSilon,^t]d from thence to reiteration, till our hearts be habituated and hard- ned within us : EccLici'^^The beginning ofafooliflj mans fpeech is foolipjnefs ,but the latter endisfoolijh m^dnefs : Yiovn folly they go on to downright pajfton. Small breaches in a Sea bank,occafion the ruine of the whole,iTnot timely repaired : Sin gsineth upon us by infenfible degrees, and thofe that are once in Sstans fnire, are * HomlcldHH' foon taken by him at his will and pleafure. ftinuth cfi prom Vfe 2, It reproveth them that boldly adventure upon a fin,becau(e hik.in^n'i, c* of th? fmalnefs of it, befidfcs the offence done to God, in ftanding '^^^"j!^ 'ZT^. with him for a trifle ; as zh^ felling of the righteous is aggravated Ij:/^ fa^'^uis in in the Prophet by the little advantage/or a pair of pjooes.-ConCidet hom'f4(ttt dcU- ' the danger to your felves ; Great faults do not only ruine the Soul, if^^^^r aifuiv' e but leffer; dallying with temptaions is of a fad conftquence: ^""'^^^'i'^^^^''^^" Ccef*,v» Infint in the womb, fo 'dsfpirituil murder to fupprefs and choke ^t an:»j(t>n an the conceptions of the Spirit: buconthe other {ide, '(is but % nafanuyn di* ncceffary rieor iodi[h Baby Ions brats, and lofupprefsfin in the f^'^^*,^^ '-J* ^^"l* ^ Qz con-^"Apol. ^ *" ii6 Chap. I. jin Exfofttiony with Notes, Vers. 15. conception and growth, ere it be ripened and perfefted : We are fo far to abhor fin, as to beware of the remote tendencies, yea, to avoyd the occafions of it, i Thef. 5.22. If it be but male color a- turn (as Bermrd^oStiK) of an ill look and complexion, 'tis good to ftand at a diflance. Ohftrvat, 2. 2. Luft is fully conceived zJdA formed in the Soul, when the will is drawn to confent ; the decree in the ^ill is the ground of all praHife, Look as duties come off kindly, when once there is a de- cree in the will, Tfal. 32. 5. Ifaidl^'ill confefs my tranfgrejfi^ ons unto the Lord; David ha4 gotten his will to confent to ads of Repentance, and then he could no longer keep filence : So, on the other fide, all adts of fin are founded in the fixed choj^e and re- folution of the will j / ^i/i furfuej ^ill over-take, h^d mid Pha- raoh, Exod. I $ .p. and that engaged him in ads of violence. Now this decree of the will is moft dangerous, in the general choyce of our way and courfe ; For as Religion lieth in ihtfetledrefolution of the Soul, when we make m our W/ and plot,)fo too much of refolution and the VpHI ; but this is in a^s of fin, not in tht courfe zndjlate, their manner of life and pur- pofe is godly. Well then,If luft hath infinuated into your thoughts, labor to keep it from a decree, and gaining the confent of the will ; fins are the more hainepu, as they are the more refolved and vo* luntary, Obfetvat,^* 3. What is conceived in the heart, is \x{wz\\y brought forth \n the life ard converfation ; Luft, when it bath conceived, bringeth forth Chap. I. upouthe Epijfle of Jauls. Vers. 15. 117 forth fin ; that's the reafon why the Apoftle Teter dircdeth a Chriftian to fpend the firft care about the heart, i Pet, 2. 11,12. Ab[iainfromfie(hlj luflSt and then have yonr Bonverfations ho^ mfi : As long as there is luft in the heart, there will be no cleannefs in the converfation ; as worms in wood will at length caufe the rottenncfs to appear : How foon do lufts bewray themfelves 1 Pride runneth into the eyes, therefore we read of haughty eyes^ Prov,6.i6, or into the/